The Talmud debates how many times the High Priest would wash his hands and feet on Yom Kippur.  This washing was performed every time he changed clothing.  He would do the unique Yom Kippur offerings in white linen garments, and the normal Temple services that were done every day in the holy “golden” garments.

There is an argument if the High Priest also washes at the end of the day, when he takes off the Priestly garments and puts on his regular non-holy everyday clothes.

Why would he need to wash, an act of preparation, to put on normal clothing and go home?

This is a profound lesson for us.  Yom Kippur, the holy day of atonement, is only once a year.  Even if you have a powerful, meaningful Yom Kippur experience, it is so easy for you to leave that inspiration in the Temple (or Synagogue).  In the days and weeks that follow, it is tempting to forget about the self actualization you attained on Yom Kippur and simply go back to normal.

The High Priest washing before going back to his normal post Yom Kippur life reminds us that our greatest service is to hold onto the inspiration and bring it home with us.  Often when a man goes through a powerful, potentially life altering experience, the hardest part can be to take that energy with him for the rest of his life.

On the B side of today’s page of Talmud, our sages compare the linen garments to the golden garments:  If the priest needed to wash before donning the golden garments, he should certainly wash before the white linen ones.  Ostensibly, the linen garments are more powerful since the High Priest must wear those in order to enter the inner sanctum.

However, the Gemara refutes this logic since the golden vestments are worn every day, so they bring about atonement all year long, not just on one day.  Therefore the Gemara brings a different source, and does not resolve which set of priestly garments is more powerful.  Perforce, we understand they are equal.

This underlines our message.  You may think that having one powerful experience will change your life – and it might!  But there may be just as much value in consistency, making small changes every day.

We are now discussing the order of the Yom Kippur service, and how the High Priest would immerse and wash in between changing his clothing between the regular garments and the special linen items for Yom Kippur.  The Talmud notes that the spring at Ein Eitam must have been higher in elevation than the rooftop ritual bath that the High Priest used.

There is a deeper lesson here than water flows downhill.  Water, in conventional Judaism, is also a metaphor for wisdom.

When you think you are higher than another man, you cannot learn from him.  When you are humble, and view your teacher as having something that you lack, you can accept what he is giving.

To expand our metaphor, if your source is much higher than your own elevation, the water will flow quickly, and you will not be able to absorb it all.  On a practical note, find a teacher who is more experienced than you are, but who you can relate to.  To illustrate, if you want to start learning to dance, you do not go to the most advanced and famous teacher, you go to the beginner’s class.

In conventional Jewish culture, we have an outline for learning based on a child’s age and acumen, in the ancient Mishnah in Pirke Avot (Wisdom of Fathers) 5:21. Yehudah ben Tema advises:

At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit of livelihood; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel…

Modern men need to be aware of their own level and plan accordingly for your personal development.  Find a appropriate sources of information, wisdom, and useful advice, and build yourself up.

A day ago

The Talmud brought up the requirement to wash or immerse after using the bathroom before returning to the Temple. We also wash our hands outside the Temple.  Jews have always been into cleanliness (which is not next to Godliness).

On this topic the Gemara brings a teaching that during a meal a man must wash the hand he used to wipe off any droplets on his shoes after urinating.  So what, he has a drop on his shoe?

The concern is that people will notice drops and assume this man has damage to his genitals or urethra, causing his urine to sputter out instead of stream.  This condition would also make it difficult to father children, so people may start gossip that his children are bastards.

There is an important lesson here.  Others will notice small details in your appearance, and may insult you over them.  Women especially notice shoes.  Put in the effort and make yourself look entirely put together, head to toe.  People have more default respect for a sharp dressed well groomed man.

The other critical wisdom in this topic is discussed in the Tosafot (an early medieval commentary printed alongside the Gemara).  The Tosafot brings up a raging debate in many tractates of the Talmud between Rabbi Eliezer and the other sages over holding your manhood during urination to avoid the last drops falling on your feet.

Rabbi Eliezer says do not hold your manhood, even if it means you will end up with drops, since touching that area can lead to unclean thoughts and acts.  In his view, it is better to be righteous and clean before God, even if other men may look down on you.

The sages state that it is preferable, if the conditions require it, to hold the organ and avoid drops, to prevent ridicule or accusations from other men.  (A practical solution is to utilize a tissue or toilet paper to guide the male organ to the needed position without grasping it).

Our sages are really debating a deeper philosophical question.  Is it better to be objectively correct and feel righteous, even at the expense of losing the acceptance of your peers?  Or do we need to try harder to fit in, even if it means compromising our personal standards sometimes?

We cannot answer this, because it depends on your own unique situation, your preferences, and the level of your tribe or group.  But this is a key question that a wise man must weigh – does he act only within his own (or also God’s) standards?  Or does he also keep the judgment of his peers in mind?

On the topic of the crack of dawn, the Talmud notes that rays of sun on a cloudy day are perceived as more intense than regular sunlight on a sunny day.  There is a special power in a small, concentrated doses.  This works for high intensity exercise, or even interactions with other people.  Keep it short but powerful, and you will make a greater impression.

The Talmud continues on this theme with this gem:

Thoughts of transgression are worse than transgression itself, similar to roasting meat (which smells even better than it tastes).

This is an odd statement, of course committing an actual sin is worse than merely thinking about a sin.  The novelty is that just thinking about it causes effects on you.  Rashi explains that entertaining ongoing thoughts about women causes more harm for your body than the short act itself.

The Rambam (Maimonides) in Moreh Nevuchim 3:8 explains that the mind is the most important limb in a person, so sinning with that is worse than with a less vital limb.

Being mentally preoccupied with thoughts of women damages you?  Yes.  Neuroscience tells us that what you think about literally rewires your brain,. building up those specific pathways.  A man who spends his mental energy on girls gets good at thinking about girls, to the detriment of other priorities he should be pursuing.

In conventional Judaism a man does not make women the focus of his life, he has to develop himself and his mission, and his personal service to God.  Marriage is just one of many Divine commandments.  In modern mainstream society many men are also now learning this wisdom.  Dr. Robert Glover put as “women are not the cake, you bake your own cake, women are merely the icing” (my paraphrasing).

You need to start by thinking of yourself, and building yourself, and make that the center of your efforts.  A man needs to become aware of his own self-chosen priorities, instead of accepting the default priorities that society pushes onto you and indoctrinates you to live by.  What you choose to think about changes you.

 

This concept applies to developing positive habits as well.  Knowing that things have to change is the start of changing yourself.  Often men living in a difficult situation justify it and ignore the downsides, so they don’t have to think the uncomfortable thought that they must drastically change their lives.

Men can get used to anything, including a life which is not worth living.  The first step is to realize that you must change your life.  Accepting this reality and living with this idea can allow you to start making the difficult choices that in the end will lead to a better outcome.

We begin a new chapter in Yoma, which starts with explaining how they determined the break of dawn in the Temple, which was the time to begin the daily offerings.  We mention that Abraham was able to determine high noon precisely as well, and our sages comment:

Abraham was different because he was an Elder and sat and studied Torah in yeshiva (institute of Jewish learning).  As Rabbi Ḥama, son of Rabbi Ḥanina, said: From the days of our ancestors, yeshiva never left them.

When they were in Egypt there was a yeshiva with them, as it is stated: “Go and gather the Elders of Israel” (Exodus 3:16), when they were in the desert, there was a yeshiva with them, as it is stated: “Gather for me seventy men from the Elders of Israel” (Numbers 11:16). Abraham our Patriarch was himself an Elder and would sit in yeshiva, as it is stated: “And Abraham was old, advanced in years” (Genesis 24:1).  Isaac our Patriarch was an Elder and sat in yeshiva, as it is stated: “And it came to pass when Isaac was old and his eyes were dim” (Genesis 27:1). Similarly, Jacob our Patriarch was an Elder and sat in yeshiva, as it is stated: “And Israel’s eyes were heavy with age” (Genesis 48:10).

The verse by Abraham states advanced in years and Elder, implying that Elder means a man who acquired wisdom.  Since Abraham, the main focus of Jewish practice was on intellectual development and analysis.  Our ancient Patriarchs were always learning about life.  They may not literally have been in an academic institute or school building, but they were constantly engaged in learning and teaching wisdom.

This is something you can do yourself.  You do not need to be enrolled in college to learn.  Reflect on what is going on in your life, analyze what works for you and what areas need improvement.  When you identify a weakness, seek outside wisdom to shore up your knowledge.

It is noteworthy that Abraham became an expert in astronomy and astrology, and ancient kings would consult him.  This is amazing since after God changed Abraham’s name, constellations no longer affected him, and the future Jewish people.  Sometimes you can become knowledgeable in a popular field even when you do not personally need the information.

This idea can help you to get along with other people, and become someone considered a Sage by your peers.

We are deep in a debate over which services in the ancient Temple must be performed by the Priests (Cohanim), and which carry a punishment of death at the hand of Heaven if a non-Cohen dares to get involved.

Rabbi Asi said that Rabbi Yoḥanan said: A non-priest who set up the arrangement of firewood on the altar is liable to receive the death penalty by God’s hand. What should he do to repair the woodpile?  He should dismantle it and then rearrange it. The Gemara asks: What good would this do? (It would be just as invalid as it was the first time). Rather, the non-priest should dismantle it, and a priest then rearranges it.

When we make mistakes, we have a tendency to try to let them slide, and leave the mess for someone else to clean up.  This is not a great approach to life.  We are often better served by going back to undo the damage we have done, and fix our own mistakes.

It is worth noting that the firewood had an intricate, purposeful arrangement.  Sometimes in our lives we build a structure – habits, hobbies, relationships – that is no longer functional or positive.  It can hurt deeply to undo the structure we built with our own hands.  Often this is the only way to come to grips with our past and move forward.

 

The Mishnah teaches that the Priests drew lots to offer the incense, but only among those who had not yet had this privilege.  Our sages bring an explanation why no person performed the service of the incense twice: What is the reason that they were insistent that no priest should be assigned this task more than once? Rabbi Ḥanina said: It is because it brings wealth.

This seems a bit odd, as the entire offering of incense was burned up.  Sure, the priest could smell the wonderful aroma in the Temple, but he did not receive anything tangible.  Other offerings allowed the priests bringing the animal to partake of the meat, many meal offerings could be eaten, and even in the case of the “Olah” offering which is totally consumed on the altar, the priest got to keep the hide.

God set up the offerings with one item that gives nothing back, the incense.  When we bring incense, the selfless offering, God gives back.  Men are naturally utilitarian, we do something to get something.  The incense is the only service in the Temple that gives back nothing immediately – so God chose to reward that one with wealth.

Often in human relationships a man is doing things for his woman to get back.  This trend can give rise to covert contracts and resentment when a man realizes that he is being taken advantage of.  Women – despite what some modern men are indoctrinated to believe – are not Goddesses.  They do not reward your selfless service, most don’t even understand how men sacrifice at all, let alone appreciate it.

If you are bringing offerings of your time, money and talent into a relationship that is not giving back in a tangible way, you are sacrificing to a false God.

The Talmud continues discussing the lots the priests would cast to determine which priest would do which service that day.  After the lottery, the priests would dress for the service with the help of attendants, and based on verses in the Bible would always don their pants first.

It is a tremendous boon to have an order for basic tasks in your life.  When your pants, keys, and phone are always in the same place, you don’t have to go looking for them anew each day.

The Gemara details that 13 priests were needed for the daily offering, with many carrying limbs of the animal up to the top of the altar.  Our sages debate if they drew lots for each part of the service, or only for the right to slaughter the animal.  We conclude that we only pick the slaughterer, and the priests standing next to that man would go with him and assist with all the other tasks.

When you are not a winner now, make the effort to be close to a winner, and be pulled along with his success.  Learn from men who are doing what you want to do, get their advice and wisdom.

The Talmud notes that after the races proved dangerous, the Priests would draw lots for the service of removing the ashes, and for other honors.  The Gemara brings a debate among our sages over if the Priests were already wearing the special clothing needed to perform the services when they would make the selections:

Rav Naḥman said: The priests were dressed in regular non-sacred garments, because if the lottery was held when they were dressed in their sacred garments, the strong-armed men might go ahead and perform the service even though they did not win the lottery. 
Rav Sheshet said: They were already wearing the sacred garments, since they wore their non-sacred garments, due to the fact that the service was so beloved to them, in their excitement over having been granted the privilege to perform the service, they may go perform the service immediately, forgetting to don their sacred garments, disqualifying the service.

This teaches modern men about our own missions in life.  Sometimes a man who is not truly the best man for the job will rush in and do it, but this pushes aside the man who should have done that job.  A man needs the awareness that there may be other men better suited for this task and to be humble enough to step aside.  You need to know yourself and your own calling first, so you won’t end up taking opportunities from other men.

In addition, some men do realize their true calling, but then rush into it with passion but without proper preparation.  Just as our ancient priests needed to dress and wash before starting a service, a man needs to do his homework when he starts a business venture or begins a new phase of life.  Don’t just go headlong into an important development without planning and preparing.

The Talmud compares King Saul, the first Jewish monarch, to King David, concluding that King Saul did not stand up for the honor of the monarchy as much as needed.

On this theme, the Talmud states that a sage who learns Torah who is personally insulted needs to take revenge and harbor animosity like a snake.  This is because slights to his honor are also attacks on the standing of the Torah.

Naturally this is a bit shocking, since we are commanded not to take revenge or bear a grudge (Leviticus 19:18).  The Gemara explains that those are in financial matters, but not personal insults.  A man is not expected to turn the other cheek.

However, the Gemara also brings a statement that not standing up against being insulted brings tremendous blessings.  The Gemara notes that this applies when the person who wronged you is sorry.

Forgiving is appropriate when the person who wronged you apologizes.  If not, the sage should keep his insult in mind, but not actively seek revenge.  God will take care of the man who sullied his honor.

Rabbi Twerski ztl said that keeping a grudge is allowing someone else to live in your head rent free.  As a healthy man, you have a lot going on and a limited amount of emotional real estate.  Don’t give it away for no good reason.

The Talmud goes back to yesterday’s races and brings this amazing episode:

The Sages taught: An incident occurred when two priests who were tied running and ascending the ramp. One of them reached the four cubits before his colleague, who took a knife and stabbed him in the heart…

The father of the boy came and found that he was still convulsing.  He said: May my son’s death be an atonement for you. But my son is still convulsing so the knife has not become ritually impure through contact with a corpse.

This incident comes to teach you that the ritual purity of utensils was a greater concern to them than the shedding of blood.  And similarly, it says: “Furthermore, Manasseh spilled innocent blood very much, till he had filled Jerusalem from one end to another” (II Kings 21:16)

King Menashe had committed murders which desensitized the society to bloodshed, so the arcane topic of ritual purity seemed more pressing – to the point that the father of the slain man told them to pull out the knife to keep it pure, even though that could hasten his death.

We can get used to anything, this is an opportunity and a profound danger.  Often men are not aware of the values that society is pushing on us, and we simply incorporate them into our personal value system without examining what they are and why other people want us to live by them.

A wise man needs to choose his own values to live by, and reject the imposition of outside morality.