as the whole portion of the service of the day detailed in Leviticus is written in this order, and the service must be performed in that order, except for this verse, which is stated out of order and is performed only later. The verse detailing his reentry (Leviticus 16:23) is written before the verse detailing the sacrifice of the rams (Leviticus 16:24), but in fact the reentry occurs only after the sacrifice of the rams.

The Gemara asks: What is the reason to assume this verse is written out of order? Rav Ḥisda said: They learned as a tradition that the High Priest performs five immersions and ten sanctifications of his hands and feet when he changes clothing on that day. Each time the High Priest changes between the white and golden garments, he sanctifies his hands and feet, immerses, dresses in the new set of garments and then once again sanctifies his hands and feet.

And if you say that the verses, including this one, are written in order, you find only three immersions and six sanctifications. Read in order, the verses indicate only three changes of garments, which involve three immersions and six sanctifications. In order to arrive at the requisite numbers of five immersions and ten sanctifications one must assume that the High Priest’s reentry into the Holy of Holies takes place at a later time, after he has already changed into the golden garments. This would require him to change into the white garments and then back into the golden garments, providing an additional two immersions and four sanctifications.

Rabbi Zeira strongly objects to this: But perhaps the order of the verses in Leviticus can be maintained, and the requisite number of immersions and sanctifications still achieved, if he interrupts the service performed in the white garments with the goat whose services are performed outside of the Sanctuary, i.e., in the Temple courtyard, and are performed in the golden garments. The sacrifice of the goat is not mentioned in Leviticus but only in Numbers. Therefore, it could be inserted into the service of the day without compromising the order of the verses in Leviticus. The change into the golden garments and then back into the white garments would contribute an additional two immersions and four sanctifications, thus arriving at the requisite numbers.

Abaye said: It is clear that the verse detailing the reentry must be out of order, since the verse states: “And he shall exit and make his burnt-offering and the burnt-offering of the people” (Leviticus 16:24). This is the first exit stated in the verses and implies that immediately following his first exit from the Holy of Holies, he performs the sacrifice of his ram and the ram of the people without any other interruption. If so, the reentry must occur only afterward.

Rava said a different proof. The verse states: “And Aaron shall come into the Tent of Meeting and he shall remove the linen garments which he wore when he went into the Sanctuary” (Leviticus 16:23). Now, the verse does not need to state “which he wore,” as this is obvious; can one remove anything other than what he is wearing? Rather, what is the meaning when the verse states “which he wore”? It is referring to those garments which he had already worn previously, removed, and then worn again. It is therefore apparent that this verse occurs at a point when he had already changed out of the white garments and into the golden garments. Perforce, then, it must be out of order.

Rabba bar Rav Sheila strongly objects to this: Say that the order of the verses can be maintained, and the requisite number of immersions and sanctifications achieved, if he interrupts the services performed in the white garments with the goat whose services are performed outside and are performed in the golden garments. This would provide the additional two immersions and four sanctifications required. The Gemara answers: Isn’t it written: “And he shall exit and make his burnt-offering and the burnt-offering of the people” (Leviticus 16:24), which implies that immediately following his first exit he performs the sacrifice of his ram and the ram of the people and the reentry to the Holy of Holies occurs only later.

The Gemara questions the premise of the baraita: Is the entire passage really written in order? But among the verses it is written: “And he shall burn the fat of the sin-offering upon the altar”(Leviticus 16:25), and then in a later verse it is written: “And the bull of the sin-offering, and the goat of the sin-offering, whose blood was brought to make atonement in the Sanctuary, shall be carried outside the camp; and they shall burn...” (Leviticus 16:27). Yet we learned in the mishna: One who sees the High Priest reading the Torah does not see the bull and goat that are burned, which are referred to in verse 27, while according to all opinions concerning the order of the day, the portions of the sin-offering to be consumed on the altar, which are mentioned in verse 25, are burned only afterward. Therefore, it is apparent that these verses are also not in order.

The Gemara answers: Say that the intent of the baraita is that the verses are in order except for this verse and onward.

The Gemara asks: And what did you see that you preferred to rearrange the order of the verses? Instead, rearrange the order in the mishna.

Abaye said: It is clear that the verse detailing the burning of the remains of the bull is out of order, since the verse states: “And the one who sends the goat to Azazel” (Leviticus 16:26), and then states: “And the one who burns them” (Leviticus 16:28). The repeated use of the phrase “And the one who…” indicates that just as the one who sends the goat to Azazel does so earlier, before the portions of the sin-offering are placed on the altar to be consumed, so too, the one who burns the remains of the bull and goat does so earlier, even though the verse detailing this burning is written after the verse detailing the burning of the portions of the sin-offering.

The Gemara rejects this: On the contrary, one could make the opposite claim: Just as the one who burns the remains of the bull and goat does so now, so too, the one who sends the goat to Azazel does so only now, after the other sacrifices.

The Gemara explains a difficulty with this: The phrasing of: “And the one who sends” implies that it was performed earlier. Alternatively, Rava said: Sending the goat away definitely took place earlier, as the verse states: “But the goat on which the lot fell for Azazel shall be stood alive before the Lord, to make atonement over him” (Leviticus 16:10). This teaches: How long must it stand alive? It must do so until the moment of atonement. And when is the moment of atonement? It is at the moment of the presenting of the blood, but no later. At that point it is already sent away.

§ The Gemara describes the eventual meeting between the High Priest and the one who sends the goat to Azazel: When the one who sends the goat comes on the day following Yom Kippur, if he finds the High Priest in the market, which is a public place, he says to him: My Master, High Priest, we performed your mission, i.e., we fulfilled the mitzva of sending the goat to Azazel. He refers to the sending as the High Priest’s mission as a public display of respect. But if he finds him in his house, he says to him: The One Who grants life to the living, God, we performed His mission.

Apropos the phrase: The One Who grants life to the living, Rabba said: When the Sages take leave from one another in Pumbedita, they say as follows: May the One Who grants life to the living grant you a long, good, and established life.

Further apropos the phrase: The One Who grants life to the living, the Gemara explains a verse using a similar phrase and then additional verses. With regard to the verse: “I shall walk before the Lord in the lands of the living” (Psalms 116:9), Rav Yehuda said: This is the place of markets, where food and needs can be readily obtained. King David, who wandered from place to place, prayed to always find ready sustenance.

The verse states: “For length of days, and years of life, and peace, will they add to you” (Proverbs 3:2). The Gemara asks: Are there years of life and years that are not of life? The Gemara explains: Rabbi Elazar said: “Years of life” refers to good years. As such, these additional years of life referred to in the verse are the years of a person’s life which are transformed for him from bad to good.

The verse states: “To you men [ishim] do I call, and my voice is to the sons of men” (Proverbs 8:4). Rabbi Berekhya said: The word ishim, although it means men, is similar to the term isha, woman. It may therefore be taken to refer to these Torah scholars, who are similar to women in that they are physically weak and are not engaged in many activities that other men are, but nevertheless, they act mightily like men when engaged in Torah study. And Rabbi Berekhya said further about that same verse: Nowadays one who wishes to pour libations of wine over the altar should fill the throats of Torah scholars with wine, as it is stated: “To you men [ishim] do I call.” The use of the phrase ishim, which is similar to isheh, used for the altar’s fire, suggests that scholars may be compared to the fire of the altar.

And Rabbi Berekhya said: If a person sees that Torah is ceasing from his children, and they are not becoming Torah scholars like himself, he should marry the daughter of a Torah scholar. This will ensure that his children from her will be raised with Torah, as it is stated: “Though its root will grow old in the earth, and its trunk will die in the ground,