. He blesses eight Brachos - on the Torah, on the Avodah, of thanks, for pardon of sin, on the Mikdash, on Yisrael, on the Kohanim, and on the rest of the Tefilah.

One who sees the Kohen Gadol read, he does not see the burning of the Par and Sa'ir. One who sees the burning of the Par and Sa'ir, he does not see the Kohen Gadol when he reads;

It is not because he is not allowed. Rather, there was a big distance between them, and both were done at the same time.

(Gemara) Question: What is the source for reading the Parshah?

Answer (R. Idi citing R. Yitzchak): It says "va'Ya'as'' - why does it say "Ka'asher Tzivah Hash-m Es Moshe''? From here [is the source] that he reads the Parshah.

(R. Ami citing R. Yochanan): Remnants of Avodos [like Kri'as ha'Torah, and Tefilah in the Heichal, the Kohen Gadol] does them in his white garments.

Support (Rav Masna - Mishnah): If not, he reads in a white cloak of his. (If Kri'as ha'Torah was a proper Avodah, he would need Bigdei Kehunah!)

Question (R. Yosah): Why [is it permitted in his white garments] - because they are done outside [the Heichal]? Shechitah is only outside, and he does it in the gold garments!

Answer (R. Yosah citing R. Yochanan): If he wants, he does [Shechitah] in the gold garments. If he wants, he does it in his white garments;

Do we find that Shechitah, if he wants, he does it in the gold garments, and if he wants, he does it in the white garments (i.e. that it requires Bigdei Kehunah? It does not, for it is Kosher through a Zar! We explained this like SHA'AREI TORAS ERETZ YISRAEL.)

Question: Everywhere, [we honor the Torah and] go after the Torah. Here, we bring the Torah to us?!

Answer: Since [it is passed] through great people, the Torah is honored through them.

Question: There (in Bavel), we bring the Torah to the Reish Galusa's house (even though they are not such great Chachamim or Tzadikim)!

Answer (R. Yosi bei R. Bun): There, since they are from the seed of David, they do like their ancestors did.

(Mishnah): We may [read, and] skip [to another place] in Navi, but we do not skip in Torah. We may skip in [one] Navi, but we do not skip from Navi to Navi. In the 12 minor Nevi'im, it is permitted.

We may not skip in Torah. R. Yochanan said in the name of Reish Lakish that this is because we do not roll a Sefer Torah b'Rabim. (It is dishonorable for the Tzibur to wait while they roll it.)

(R. Yosah): Exert yourself [and you will find the answer]! If it was a small Parshah (and there will not be a delay, what is the reason)? Rather, it is in order that Yisrael will hear the Torah in order.

Question (Mishnah): He reads Acharei Mos and [skips to] "Ach be'Asor''!

Answer: That is different, for it is Seder ha'Yom (it is as if they are one Parshah).

Proof: Reish Lakish said that everywhere, one does not read by heart, and here he reads [by heart. This was permitted because the Parshiyos are related. For the same reason, they permitted to skip.]

R. Yosah commanded Bar Ula, the overseer of the Beis ha'Keneses of the Bavliyim, that [on a day when there are two readings], if there is only one Sefer Torah, roll it in front of the Paroches (you need not return it to the Aron Kodesh). If there are two [Sifrei Torah], return one [to the Aron Kodesh and then] bring the other.

He blesses eight Brachos - on the Torah "ha'Bocher ba'Torah.'' On the Avodah - "she'Oscha Nira v'Na'avod.'' Of thanks - "ha'Tov Lecha Lehodos.'' For pardon of sin - "Mochel Avonos Amo Yisrael b'Rachamim.'' For the Mikdash - "ha'Bocher ba'Mikdash.'' R. Idi says, [he blessed] "ha'Shochen b'Tziyon.''

For Yisrael - "ha'Bocher b'Yisrael.'' For the Kohanim - "ha'Bocher ba'Kohanim.'' On the rest of the Tefilah - "supplication and request, that Your nation Yisrael needs to be saved in front of You. Baruch Atah Hash-m Shome'a Tefilah.''

(Mishnah): If he read in the linen garments, he was Mekadesh his hands and feet, removed them, descended and immersed, ascended and dried himself. They brought the gold garments to him. He dressed, was Mekadesh his hands and feet, and offered his ram and the ram of the nation, and the seven Tam lambs [of Musaf]. R. Eliezer says so;

R. Akiva says, they were offered with the morning Tamid, and the Par Olah and goat done outside (of Musaf) were offered with the afternoon Tamid.

He was Mekadesh his hands and feet, removed [his Begadim], descended and immersed, ascended and dried himself. They brought the linen garments to him. He dressed, was Mekadesh his hands and feet, and entered [the Kodesh ha'Kodoshim] to take out the Kaf and Machtah.

He was Mekadesh his hands and feet, removed [his Begadim], descended and immersed, ascended and dried himself. They brought the gold garments to him. He dressed, was Mekadesh his hands and feet, entered [the Heichal] and burned the Ketores and fixed the Neros.

He was Mekadesh his hands and feet and removed [his Begadim]. They brought his own garments to him. He dressed, and they accompanied him to his house. He made a Yom Tov for all his beloved that he left [Kodesh ha'Kodoshim] b'Shalom.

(Gemara - R. Yochanan): This is the opinion of R. Eliezer and R. Akiva, but Chachamim say that all of them were offered with the afternoon Tamid.

(Rav Chunah citing Rav Yosef): R. Eliezer is like Beis Shamai. Just like Beis Shamai say that Tadir and Mekudash, Mekudash is first, so R. Eliezer says that Tadir and Mekudash, Mekudash is first.

How is this? Avodas ha'Yom is Mekudash, and Musafim of the day are Tadir. Avodas ha'Yom comes before Musfei ha'Yom;

The bull, ram, his ram, and the nation's ram and seven Tam lambs were offered with the morning Tamid, and the rest (i.e. the outer goat) were offered with the afternoon Tamid. (He holds that the ram of Bnei Yisrael mentioned in Acharei Mos (16:5) is not the ram of Musaf.)

Reish Lakish says, the reason for this Tana is in order to put Chatas next to Chatas (the outer goat with the inner Chata'os), and Olah (Musafim) next to Olah (Tamid).

And some want to say that the bull, ram, and seven Tam lambs were offered with the morning Tamid, and the rest were offered with the afternoon Tamid.

And this Tana divides the Avodos (some Korbanos rams are offered with the afternoon Tamid). What is the reason? "V'Yatza v'Asah Es Olaso v'Es Olas ha'Am'' like is said in the matter (in Acharei Mos). What is said in the matter? His ram, and the nation's ram. (We explained according to HA'GAON RAV C. KANIEVSKY, SHLITA.)

(R. Bun bar Chiya): What is the reason for the [outer] goat (why is it not with Olos Musafim)? "Milvad Chatas ha'Kipurim'' - Chatas ha'Kipurim (the inner Chata'os) precedes it.

"U'Va Aharon El Ohel Mo'ed'' - from where does he come? He comes from reading the Parshah. To where does he go? To take out the Kaf and Machtah.

Question: It says "v'Yatza v'Asah Es Olaso v'Es Olas ha'Am'', and you say so? Didn't R. Yochanan say that all agree that he takes out the Kaf and Machtah after the afternoon Tamid (which is the last animal offered in the day)!

Answer #1 (R. Yosah ben Chaninah): The entire Parshah is written in order, except for this ("u'Va Aharon...)''

Answer #2 (R. Yosah): Also this is said in order. "U'Va Aharon El Ohel Mo'ed'' - from where does he come? From his first Kidush (when donning Begadim before Avodah). To where does he go? To his last Kidush (when removing Begadim after Avodah - PNEI MOSHE).

Question (R. Mana, to R. Yosah): Why don't we say except for the last Kidush (i.e. there is no Kidush for removing Begadim)?

Answer (R. Yosah) Question: Here is different, for it says "u'Fashat Es Bigdei ha'Bad'' - why did it need to say "Asher Lavash''? Would it cross our minds that he removes something that he did not wear?! If so, why does it say "Asher Lavash''?

Answer #1: This equates removing to donning. Just like donning is with Kidush of hands and feet, also removing is with Kidush of hands and feet.

Answer #2 (R. Elazar): This teaches that there is another Avodah that he does in the white garments. What is this? It is removing the Kaf and Machtah.

(R. Yochanan): All agree about taking out the Kaf and Machtah, that it is after the afternoon Tamid.

Question: Why was this done in the white garments? (Granted, he cannot wear gold in the Kodesh ha'Kodoshim. However, why must he wear white? - PNEI MOSHE)

Answer (R. Chiya bar Ba): Like service [of angels] above, so is service below. Above, it says "v'Ish Echad b'Socham Lavush Badim.'' Also below, "Kesones Bad Kodesh Yilbash.''