Yoma Daf 7 יומא דַף 7

Rav Sheishess brings the following as the source for his ruling that טומאה דחויה היא בציבור. It was taught in a Baraisa, היה עומד ומקריב מנחת העומר ונטמא בידו – If a Kohen was standing and offering the Omer, and it became tamei in his hand, he tells other Kohanim, and they bring another one in its place. If there is no other barley from the new crop available אומרים לו הוי פקח ושתוק – We tell him, “Be wise and remain silent.” The Meiri explains that since there is no way to rectify the problem, we tell him to make the offering in tumah but not to publicize the matter, so that people will not mistakenly think that a private minchah can also be brought in tumah. The Baraisa nevertheless teaches that when there is another Omer available it is brought in place of the original one. We see from here that טומאה דחויה היא בציבור. Rav Nachman, who holdsטומאה הותרה היא בציבור answered that he agrees היכא דאיכא שיריים לאכילה – that in cases where there are remnants fit for consumption, it is preferable to avoid making the communal offerings in tumah. Rashi explains that even though a communal offering may be offered in a state of tumah without reservation, it cannot be eaten in tumah, except for the pesach. When an offering is meant to be eaten, we do what we can so it can be eaten in a state of taharah.

The Gemara brings a machlokes Tannaim regarding טומאה הותרה היא בציבור או דחויה היא בציבור. It was taught in a Baraisa, ציץ בין שישנו על מצחו בין שאינו על מצחו מרצה דברי רבי שמעון – Rebbe Shimon says that the tzitz is meratzeh, whether it is on the Kohen Gadol’s forehead or not. Rebbe Yehudah says it is only meratzeh while it is on the forehead. Rebbe Shimon challenged Rebbe Yehudah based on the fact that the tzitz is not on the forehead of the Kohen Gadol on Yom Kippur when he performs the inner avodah, and yet it is still meratzeh. Rebbe Yehudah replied that a proof from Yom Kippur is not effective since טומאה הותרה לו בציבור – because tumah is permitted for him in regard to the community, and the tzitz is not needed to effect acceptance for the communal offerings. Rashi explains that the entire inner avodah consists of communal offerings. The Gemara concludes that this Baraisa implies that Rebbe Shimon holds טומאה דחויה היא בציבור – that tumah is merely overridden in regard to the community, and the tzitz is in fact needed to effect acceptance for communal offerings.

Abaye said that Rebbe Shimon and Rebbe Yehudah agree that if the tzitz is broken it is not meratzeh. They disagree when it is hanging on a peg, meaning that it is intact, but the Kohen Gadol is not wearing it. Rebbe Yehudah says that it is not meratzeh because the passuk states, "על מצח...ונשא" – It shall be on Aharon’s forehead so that he shall bear the sin of the sacred offerings, implying that it is only meratzeh while on his forehead. Rebbe Shimon holds that it is still meratzeh even when it is not worn, as it says, "תמיד לרצון...לפני ה' " - …it shall be on his forehead always to bring them favor before Hashem. Rebbe Shimon said that the meaning of תמיד – always, cannot be literal, for how then does the Kohen Gadol go to the bathroom or go to sleep? He certainly is not permitted to wear the tzitz during those times. אלא תמיד מרצה הוא – Rather, the term" always" means that the tzitz is always meratzeh, even when it is not worn.