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Yoma 35

1) THE "BEIS HA'PARVAH"

OPINIONS: The Mishnah (34b) says that the next step of the order of the day was that the Kohen Gadol was brought to the Beis ha'Parvah to do his second Tevilah, since the Beis ha'Parvah was in the sanctified area of the Azarah. The Gemara here says that this chamber was named after Parvah the "Amgusha" -- the magician. Why was a part of the holy Beis ha'Mikdash named after a sorcerer?

(a) Rashi in our Sugya writes that Parvah was the magician who built this section. The ROSH (Midos 5:3) adds that Parvah must have been a *Jew*, because a part of the Mikdash could not have been built by a non-Jew.

Why name this section, more than any other section, after the architect? Perhaps it was called by the name of the person who built it to remember that it was built *after* the rest of the Azarah had been built. This had Halachic ramifications. Since the Beis ha'Parvah was not part of the initial construction of the Azarah, even its roof was Kadosh, as we explained elsewhere (see Insights to 30:2(b).

(b) The RASH (Midos 5:3) points out that the Mishnah in Midos says that the Beis ha'Parvah was used for salting the hides of Kodshim. If so, it was called "Parvah" because of the hides of *cows* (Parim) that were salted there. (Although the hides of all animals were salted there, the word Parvah was probably chosen because it *also* happened to be the name of the person who designed it. Thus, the Rash's explanation does not contradict our Gemara.)

(c) TOSFOS (DH Parvah) cites an opinion quoted in the Aruch which says that this particular sorcerer dug a tunnel underground leading from outside the Beis ha'Mikdash in order to be able to see the Kohen Gadol perform the Avodah. The Kohanim discovered him as he dug the tunnel and captured him, and they named the place where they caught him "Beis ha'Parvah." The RAMBAM (Perush ha'Mishnayos, Midos 5:3) says that he dug a hole through the wall of the Azarah. He adds that they killed him at that spot. It seems that in commemoration of the miracle that Parvah was caught in time, they named that place Beis ha'Parvah.

(d) The TIFERES YISRAEL in Midos suggests that it was named in honor of the "magician" Parvah because he came up with an ingenious system, that seemed almost magical, for bringing water to the Mikvah on its roof.

QUESTION: The Rabanan in the Mishnah (34b) say that the Bigdei Kodesh worn in the morning of Yom Kipur were worth 18 Manah, and those worn in the afternoon were worth 12 Manah, and altogether they were worth 30 Manah. The Gemara asks why the Mishnah tells us the sum of the worth of the Begadim, when we could easily add them together on our own? The Gemara answers that the Mishnah is teaching us that 30 Manah is the minimum that must be spent on the Begadim, but if the Kohen wants to subtract from the value of the morning Begadim and add to the value of the afternoon Begadim, he may do so, as long as the total remains at least 30.

Why is it permitted to add to the value of the afternoon Begadim? The next line in the Gemara teaches that the morning Begadim must be worth *more* than the afternoon Begadim!

ANSWERS:

(a) The RITVA writes that the Gemara does not mean that the Kohen may give any value he wants to the afternoon Begadim. Rather, he may add to them as the morning Begadim remains worth more.

(b) The RAMBAM (Hilchos Klei ha'Mikdash 8:3) makes no mention of the limitation of having the morning Begadim worth more than the afternoon Begadim. He writes only that one may add to the value of the Begadim as he wishes. He does not mention that the morning Begadim must be worth more. RABEINU YEHONASAN M'LUNIL also explains that the Gemara means that one may add to the value of the afternoon Begadim even if one makes them worth more than the morning Begadim. How, then, do they learn the next line of the Gemara that says that the morning Begadim must be worth more?

The SI'ACH YITZCHAK explains that when the Mishnah and the Gemara say that the morning Begadim were worth more, they mean merely that the *common practice* of the Kohanim was to spend more on the morning Begadim, but not that there is any obligation to do so.

However, he does not explain what the Gemara means when it says "Mena Lan" and asks from where do we know that the morning Begadim must be worth more. According to his explanation, why does the Gemara cite a verse and say that *the verse* teaches that the morning Begadim are worth more?

Perhaps the answer is as follows. The GEVURAS ARI questions what the source is for the statement that the minimum value of the clothing is 30 Manah? There Gemara does not seem to bring any source for that. The Gevuras Ari says that it must be a Halachah l'Moshe mi'Sinai.

Perhaps the Rambam learned that when the Gemara asked "Mena Lan," it was not asking for the source that the morning Begadim must be worth more than the afternoon Begadim. Rather, it was asking for the source that the total value of the clothing is 30 Manah! The Gemara answers that the word "Bad" ("linen") appears four times in the verse discussing the morning Avodah of the Kohen Gadol. It says the word "Bad" one more time in the verse discussing the afternoon Avodah, for a total of five times. The Gematriya of the word "Bad" is six, and since the word "Bad" appears five times, that gives us a total of 30! From there we learn that the Begadim must be made of the finest linen, and that the two sets of Begadim together must be worth at least 30 Manah. The verse, though, is not teaching that there is a Mitzvah to make the morning Begadim worth *more* than the afternoon garments.

However, what about the next question of the Gemara? The Gemara asks how the verse in Yechezkel can intimate that the Kohen Gadol wears more important Begadim in the afternoon than in the morning, seemingly assuming that the morning Begadim must be worth more than the afternoon Begadim! The answer is that the Rambam's text had this later on in the Gemara, as a question on Rav Huna's statement that a Kohen can wear the Ketones that his mother made when he performs an Avodas Yachid. This indeed was the original Girsa before Rashi changed it, and the ME'IRI explains this Girsa in detail. (M. Kornfeld)

35b