- אין לך דבר שנעשה מצותו ומועלין בו
On Daf 59b, Rebbe Yehudah learned from a passuk, that just as after kaparah, blood is not subject to me’ilah, so too before kaparah, blood is not subject to me’ilah. The Gemara suggested that perhaps one could learn the opposite. Just as before kaparah there is me’ilah, so too after kaparah there is me’ilah, and answered, אין לך דבר שנעשית מצותו ומועלין בו – There is no such thing as an item whose requirements have been performed and yet we can still commit me’ilah with it. The Gemara challenges this assertion from תרומת הדשן, which is subject to me’ilah even though its requirements have been carried out. The ashes are still forbidden after they have been placed on the floor of the azarah, east of the mizbayach. Perhaps, the blood too should be subject to me’ilah after kaparah. The Gemara answers, that we cannot apply this lawמשום דהוי תרומת הדשן ובגדי כהונה שני כתובין הבאין כאחד – because the passukim that discuss the terumas hadeshen and the bigdei kehuna worn by the Kohen Gadol on Yom Kippur, which are subject to me’ilah after use, teach the same halachah. And we have a principle that וכל שני כתובין הבאין כאחד אין מלמדין – two passukim that teach the same law, cannot teach that law in other areas. If the Torah had intended the halachah to apply universally, it would have only needed to specify that halachah in one case.
- When the procedure of the Yom Kippur avodah is done out of order
The next Mishnah states, כל מעשה יום הכפורים האמור על סדר אם הקדים מעשה לחבירו לא עשה כלום – Regarding all of the Yom Kippur procedures that have been listed in sequence, if the Kohen Gadol wrongly advanced one procedure before another, he has accomplished nothing, meaning the procedure is invalid. The Gemara brings a Baraisa when this rule applies. Rebbe Yehudah says, בדברים הנעשין בבגדי לבן מבפנים – It only applies with regard to things done by the Kohen Gadol dressed in the bigdei lavan in the Kodesh HaKedoshim. It does not apply to things done in the bidgei lavan outside, such as the drawing of lots, the various confessions, and the blood applications on the mizbach hazahav and the mizbayach hachitzon. Rebbe Nechemyah holds that the halachah applies to all the things done in the bigdei lavan, whether inside or outside, whereas anything done out of order while the Kohen Gadol wears the bigdei zahav, is valid. Rashi explains that if he removed the kaf and the machteh from the Kodesh HaKedoshim before offering his ram or the ram of the people, which are done in the bigdei zahav, the omission of the ram offering does not render the service of removing the kaf and machteh invalid.
- The sources for Rebbe Yehuda’s and Rebbe Nechemyah’s positions
Rebbe Yochanan said, referring to Rebbe Yehuda’s and Rebbe Nechemyah’s opinions, ושניהם מקרא אחד דרשו – Both of them expounded the same passuk, which states, והיתה זאת לכם לחקת עולם...אחת בשנה – This shall be to you an eternal statute…once a year. The Gemara understands Rebbe Yochanan’s explanation of Rebbe Yehudah, that the word זאת – this, and the word אחת – once, come to teach two things. One term serves to exclude services performed in the bigdei lavan, and one term comes to exclude any avodah performed in the bigdei zahav. He explains Rebbe Nechemyah’s position, that one term is to exclude the avodah performed in the bigdei zahav and the other term serves to exclude שירים דלא מעכבי – the service of pouring the blood remnants, that is not essential for the validity of the services followed after it. The Gemara challenges this interpretation of Rebbe Nechemyah’s position.
