הוּגְּעוּ לְנֶתֶר וְאָהָל – אַף בְּמַיִם אֵין מְכַבְּסִים. וְיֵשׁ אוֹמְרִים: אֵין מְכַבְּסִין אוֹתָן כָּל עִיקָּר, שֶׁאֵין עֲנִיּוּת בִּמְקוֹם עֲשִׁירוּת.

But if the garments became so dirty that they reached a point that laundering them would require the use of natron or soap, then one may not launder them, even with water. And some say: One may not launder the priestly vestments at all, even if laundering them with water would suffice, because there is no poverty in a place of wealth, i.e., only priestly vestments that were clean as new should be worn, as is befitting the Temple service, and those that were laundered should not be worn.

תָּנוּ רַבָּנַן: מְעִיל כּוּלּוֹ שֶׁל תְּכֵלֶת הָיָה, שֶׁנֶּאֱמַר: ״וַיַּעַשׂ אֶת מְעִיל הָאֵפוֹד כְּלִיל תְּכֵלֶת״. שׁוּלָיו כֵּיצַד? מֵבִיא תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי שְׁזוּרִין, וְעוֹשֶׂה אוֹתָן כְּמִין רִימּוֹנִים שֶׁלֹּא פִּיתְּחוּ פִּיהֶן, וּכְמִין קוֹנָאוֹת שֶׁל קְנָסוֹת שֶׁבְּרָאשֵׁי תִּינוֹקוֹת.

§ With regard to the priestly vestments, the Sages taught in a baraita : The robe of the High Priest was sewn entirely of sky-blue wool, as it is stated: “And he made the robe of the ephod of woven work, all of sky-blue wool” (Exodus 39:22). With regard to its skirts, concerning which it states: “And they made upon the skirts of the robe pomegranates of sky blue, and purple, and scarlet, twined” (Exodus 39:24), how were they fashioned? brings sky-blue wool, and purple wool, and scarlet wool, which are twined together, and fashions them to appear as pomegranates that have not opened their mouths, i.e., they are sewn in the appearance of pomegranates that are not yet ripe enough for the crown on top to open, and as the cones [ konaot ] of the helmets [ kenasot ] that are found on the heads of children.

וּמֵבִיא שִׁבְעִים וּשְׁנַיִם זָגִין שֶׁבָּהֶן שִׁבְעִים וּשְׁנַיִם עִינְבָּלִין, וְתוֹלֶה בָּהֶן, שְׁלֹשִׁים וְשִׁשָּׁה בְּצַד זֶה וּשְׁלֹשִׁים וְשִׁשָּׁה מִצַּד זֶה. רַבִּי דּוֹסָא אוֹמֵר מִשּׁוּם רַבִּי יְהוּדָה: שְׁלֹשִׁים וְשִׁשָּׁה הָיוּ, שְׁמוֹנֶה עֶשְׂרֵה מִצַּד זֶה וּשְׁמֹנֶה עֶשְׂרֵה מִצַּד זֶה.

And in order to fulfill that which is stated: “And they made bells of pure gold, and put the bells between the pomegranates” (Exodus 39:25), he brings seventy-two bells, i.e., the outer part of bells, made from gold, that contain inside them seventy-two bell clappers, and he suspends them on the skirts: Thirty-six of each, i.e., pomegranates and bells, on this side of the robe, and thirty-six of each on that side, as the verse states: “A bell and a pomegranate, a bell and a pomegranate, upon the skirts of the robe around it” (Exodus 39:26). Rabbi Dosa says in the name of Rabbi Yehuda: There were thirty-six bells suspended around the skirt, eighteen from this side and eighteen from that side.

אָמַר רַבִּי עִינִינִי בַּר שָׂשׂוֹן: כְּמַחֲלוֹקֶת כָּאן, כָּךְ מַחֲלוֹקֶת בְּמַרְאוֹת נְגָעִים. דִּתְנַן: מַרְאוֹת נְגָעִים, רַבִּי דּוֹסָא בֶּן הָרְכִּינָס אוֹמֵר: שְׁלֹשִׁים וְשִׁשָּׁה, עֲקַבְיָא בֶּן מַהֲלַלְאֵל אוֹמֵר: שִׁבְעִים וּשְׁנַיִם.

Rabbi Inini bar Sason says: Just as there is a disagreement here between tanna’im with regard to the total number of bells suspended around the skirt of the robe of the High Priest, so is there a disagreement between tanna’im with regard to the total number of shades of leprous marks. As we learned in a mishna ( Nega’im 1:4): With regard to the total number of shades of leprous marks, Rabbi Dosa ben Harkinas says: There are thirty-six, while Akavya ben Mahalalel says: There are seventy-two.

וְאָמַר רַבִּי עִינִינִי בַּר שָׂשׂוֹן: לָמָּה נִסְמְכָה פָּרָשַׁת קָרְבָּנוֹת לְפָרָשַׁת בִּגְדֵי כְהוּנָּה – לוֹמַר לְךָ: מַה קָּרְבָּנוֹת מְכַפְּרִין – אַף בִּגְדֵי כְהוּנָּה מְכַפְּרִין;

§ The Gemara cites another statement of this sage: And Rabbi Inini bar Sason says: Why was the passage in the Torah that discusses offerings (Leviticus, chapters 1–7) juxtaposed to the passage that discusses the priestly vestments (Leviticus, chapter 8)? It was juxtaposed to tell you that just as offerings effect atonement, so too, priestly vestments effect atonement.

כְּתוֹנֶת – מְכַפֶּרֶת עַל שְׁפִיכוּת דָּם, שֶׁנֶּאֱמַר: ״וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים וַיִּטְבְּלוּ אֶת הַכֻּתֹּנֶת בַּדָּם״. מִכְנָסַיִם – מְכַפֶּרֶת עַל גִּילּוּי עֲרָיוֹת, שֶׁנֶּאֱמַר: ״וַעֲשֵׂה לָהֶם מִכְנְסֵי בָד [לְכַסּוֹת (אֶת) בְּשַׂר עֶרְוָה״]. מִצְנֶפֶת – מְכַפֶּרֶת עַל גַּסֵּי הָרוּחַ. מִנַּיִן? אָמַר רַבִּי חֲנִינָא: יָבֹא דָּבָר שֶׁבְּגוֹבַהּ וִיכַפֵּר עַל גּוֹבַהּ.

The tunic atones for bloodshed, as it is stated with regard to the brothers of Joseph after they plotted to kill him: “And they killed a goat, and dipped the tunic in the blood” (Genesis 37:31). The trousers atone for forbidden sexual relations, as it is stated with regard to fashioning the priestly vestments: “And you shall make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the arrogant. From where is this derived? Rabbi Ḥanina says: It is logical that an item that is placed at an elevation, i.e., on the head of a priest, shall come and atone for the sin of an elevated heart.

אַבְנֵט – מְכַפֵּר עַל הִרְהוּר הַלֵּב, הֵיכָא דְּאִיתֵיהּ. חוֹשֶׁן – מְכַפֵּר עַל הַדִּינִין, שֶׁנֶּאֱמַר: ״וְעָשִׂיתָ חֹשֶׁן מִשְׁפָּט״. אֵפוֹד – מְכַפֵּר עַל עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר: ״אֵין אֵפוֹד וּתְרָפִים״.

Rabbi Inini bar Sason continues: The belt atones for thought of the heart. The Gemara elaborates: The belt atones for the sins occurring where it is situated, i.e., over the heart. The breastplate of the High Priest atones for improper judgments, as it is stated: “And you shall make a breastplate of judgment” (Exodus 28:15). The ephod of the High Priest atones for idol worship, as it is stated: “And without ephod or teraphim” (Hosea 3:4), meaning that when there is no ephod, the sin of teraphim, i.e., idol worship, is found. Therefore, it may be inferred that if there is an ephod, there is no sin of idol worship.

מְעִיל – מְכַפֵּר עַל לָשׁוֹן הָרַע. מִנַּיִן? אָמַר רַבִּי חֲנִינָא: יָבֹא דָּבָר שֶׁבְּקוֹל וִיכַפֵּר עַל קוֹל הָרַע. וְצִיץ – מְכַפֵּר עַל עַזּוּת פָּנִים, בַּצִּיץ כְּתִיב: ״וְהָיָה עַל מֵצַח אַהֲרֹן״, וּבְעַזּוּת פָּנִים כְּתִיב: ״וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ״.

The robe of the High Priest atones for malicious speech. From where is this known? Rabbi Ḥanina says: It is logical that an item that produces sound, i.e., the robe, which has bells, shall come and atone for an evil sound. And the frontplate of the High Priest atones for brazenness. This is derived from the fact that with regard to the frontplate it is written: “And it shall be upon Aaron’s forehead” (Exodus 28:38), and with regard to brazenness it is written: “And you had a harlot’s forehead” (Jeremiah 3:3).

אִינִי? וְהָא אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: שְׁנֵי דְבָרִים לֹא מָצִינוּ לָהֶן כַּפָּרָה בַּקָּרְבְּנוֹת, וּמָצִינוּ לוֹ כַּפָּרָה מִמָּקוֹם אַחֵר, וְאֵלּוּ הֵן: שְׁפִיכוּת דָּמִים וְלָשׁוֹן הָרַע.

The Gemara asks: Is that so, that the priestly vestments atone for these sins? But doesn’t Rabbi Yehoshua ben Levi say: There are two matters that we do not find for them an atonement with offerings, but we find for them an atonement from another place, and they are: Bloodshed and malicious speech.

שְׁפִיכוּת דָּמִים – מֵעֶגְלָה עֲרוּפָה, וְלָשׁוֹן הָרַע – מִקְּטֹרֶת, דְּתָנֵי רַב חֲנַנְיָה: מִנַּיִן לַקְּטֹרֶת שֶׁמְּכַפֶּרֶת – שֶׁנֶּאֱמַר: ״וַיִּתֵּן אֶת הַקְּטֹרֶת וַיְכַפֵּר עַל הָעָם״,

With regard to bloodshed, its atonement comes from the heifer whose neck is broken. This is referring to a case where a murdered body is found but the identity of the murderer is not known. In such an instance, the Torah mandates that the neck of a heifer must be broken as an atonement for the murder. And with regard to malicious speech, its atonement comes from incense, as Rav Ḥananya teaches in a baraita : From where is it derived that the incense effects atonement? As it is stated after the Israelites spoke slanderously against Moses and Aaron and a plague was sent against them: “And he put on the incense, and made atonement for the people” (Numbers 17:12).

וְתָנֵי דְּבֵי רַבִּי יִשְׁמָעֵאל: עַל מָה קְטֹרֶת מְכַפֶּרֶת – עַל לָשׁוֹן הָרַע, יָבֹא דָּבָר שֶׁבַּחֲשַׁאי וִיכַפֵּר עַל מַעֲשֵׂה חַשַּׁאי.

The Gemara continues: And similarly, the school of Rabbi Yishmael teaches: For what does incense effect atonement? It effects atonement for malicious speech, in order that an item that is offered in private, i.e., the incense, which is offered by a priest acting alone, shall come and atone for an action generally occurring in private, i.e., malicious speech.

קַשְׁיָא לָשׁוֹן הָרַע אַלָּשׁוֹן הָרַע, קַשְׁיָא שְׁפִיכוּת דָּמִים אַשְּׁפִיכוּת דָּמִים!

Accordingly, there is a difficulty between that which is stated with regard to malicious speech and that which is stated with regard to malicious speech, as according to Rabbi Inini bar Sason the robe atones for malicious speech, whereas according to the baraita it is only the incense that effects atonement for that transgression. Likewise, there is a difficulty between that which is stated with regard to bloodshed and that which is stated with regard to bloodshed, as according to Rabbi Inini bar Sason the tunic effects atonement for bloodshed, whereas according to the baraita only the heifer whose neck is broken effects atonement for it.

לָא קַשְׁיָא: הָא – דִּידִיעַ מַאן קַטְלֵיהּ, הָא – דְּלָא יְדִיעַ מַאן קַטְלֵיהּ. אִי דִּידִיעַ מַאן קַטְלֵיהּ, בַּר קְטָלָא הוּא! בְּמֵזִיד וְלָא אַתְרוּ בֵּיהּ.

The Gemara answers: With regard to bloodshed, it is not difficult, as this, the tunic, effects atonement for bloodshed in an instance where it is known who killed the victim, and this, the heifer, effects atonement in an instance where it is not known who killed the victim. The Gemara challenges: If it is known who killed the victim, that man is deserving of death, and there is no atonement for the community otherwise, as it is stated: “And no atonement can be made for the land for the blood that is shed within it, but by the blood of him that shed it” (Numbers 35:33). The Gemara responds: It is referring to a case where he murdered intentionally but witnesses did not forewarn him of the consequences of committing murder. Therefore, the court may not execute him, as no earthly punishment may be administered without forewarning.

וְלָשׁוֹן הָרַע אַלָּשׁוֹן הָרַע נַמִי לָא קַשְׁיָא; הָא – בְּצִינְעָא, הָא – בְּפַרְהֶסְיָא. הדרן עלך המזבח מקדש

And with regard to the contradiction between that which is stated with regard to malicious speech and that which is stated with regard to malicious speech, it is also not difficult. This, the incense, effects atonement for malicious speech spoken in private, whereas this, the robe, on which the bells that produce noise are placed, effects atonement for malicious speech spoken in public.