Yoma Chart #16
Chart for Yoma Daf 70a-b
THE ORDER OF THE KORBANOS OF YOM KIPUR
(NUMBERS = NUMBER OF TEVILAH, LETTERS = ORDER WITHIN TEVILAH)
O) = Olah (C) = Chatas
|1||MORNING TAMID (O)||1||1||1a||1a|
|2||HAZA'OS OF DAM (C)
IN KODESH KADOSHIM,
|3||KOHEN GADOL'S AYIL
AND PEOPLE'S AYIL (O)
OF PAR & SE'IR (C)
|?||3b||? (1)||3c (1)|
|5||SEVEN KEVASIM (O)||3b (2)||5b||1b (3)||1c (4)|
|6||PAR HA'OLAH (O)||?||5a||1c||1b|
|?||5c||5a (2)||3a (5)|
|8||AFTERNOON TAMID (O) (6)||5||5d||5b||5|
(1) TOSFOS (DH v'Achar Kach) explains that according to both Rebbi Akiva of the Mishnah and Rebbi Akiva of the Beraisa, the Emurim of the Par and Se'ir ha'Penimi were brought after the fifth Tevilah, and not after the third.
(2) TOSFOS (DH v'Achar Kach) and TOSFOS YESHANIM write that the Beraisa comes not to argue with our Mishnah, but to explain it. Therefore, they explain that even according to Rebbi Eliezer of the Mishnah, the Seven Kevasim were brought after the fifth Tevilah, and even according to Rebbi Akiva of the Mishanh, the Se'ir ha'Na'aseh ba'Chutz was brought after the third Tevilah.
(3) This is their apparent order, as listed in the Mishnah. (It could be that the Mishnah, or the Beraisa, was not careful to list the Par ha'Olah and the Seven Kevasim in the order in which they were brought. If so, Rebbi Akiva of the Beraisa does not necessarily argue with Rebbi Akiva of the Mishnah regarding the order of these Korabnos.)
(4) This is according to Rebbi Akiva of the Beraisa. However, according to Rebbi Yehudah and Rebbi Elazar b'Rebbi Shimon in the name of Rebbi Akiva, the Seven Kevasim were divided, with some of them being brought in the afternoon. According to Rebbi Yehudah, one was brought in the morning and six were brought in the afternoon, while according to Rebbi Elazar six were brought in the morning and one in the afternoon. (It appears that the Kevasim that were brought in the afternoon were brought after the third Tevilah even according to Rashi, and not literally along with the afternoon Tamid (i.e. after the fifth Tevilah), since Rashi's words imply that they were brought immediately after the Avodah of Yom Kipur.)
(5) This is how all of the Rishonim explain, as the Beraisa states clearly. However, the VILNA GA'ON emends the Girsa. According to his change, everyone agrees that the Se'ir ha'Na'aseh ba'Chutz was brought after the Ayil of the Kohen Gadol and the Ayil of the people and the Emurim of the Par and Se'ir ha'Penimi. (This view is more consistent with the verses in Parshas Acharei Mos, as TOSFOS DH v'Achar Kach (II) points out).
(6) According to RASHI, TOSFOS, and TOSFOS YESHANIM, the afternoon Tamid was brought after the fifth Tevilah. The RAMBAM (Hilchos Avodas Yom ha'Kipurim 4:2) maintains that it was brought after the third Tevilah, and after the fifth Tevilah the only Avodos that were done were the burning of the afternoon Ketores and the lighting of the Neros (as our Mishnah says). This also appears to be the opinion of RABEINU CHANANEL, and so contends the RAMBAN (Vayikra 16:32). Their explanation relies on the Girsa of Rabeinu Chananel in the Beraisa (70a) which teaches the opinion of Rebbi Eliezer (as cited in Tosfos, 70a, DH d'Tana). According to this latter opinion of the Rambam and others, none of the Korbanos in this chart were brought after the fifth Tevilah. Therefore, wherever the number "5" appears, the number "3" should be substituted according to the Rambam.