downward. As thus compares "heaving" to "waving," the Midrash deduced that in every case where the priest waved, he also heaved. Rabbi Joḥanan deduced from the reference of to "the holy garments of Aaron" that refers to the priestly garments containing the Urim and Thummim when it reports that "Moses sent . . . Phinehas the son of Eleazar the priest, to the war, with the holy vessels." But the Midrash concluded that refers to the Ark of the Covenant, to which refers when it says, "the service of the holy things." A Baraita noted a difference in wording between , regarding the investiture of the High Priest, and , regarding the qualifications for performing the Yom Kippur service. says, "The holy garments of Aaron shall be for his sons after him, to be anointed in them, and to be consecrated in them. Seven days shall the son that is priest in his stead put them on." This text demonstrated that a priest who had put on the required larger number of garments and who had been anointed on each of the seven days was permitted to serve as High Priest. , however, says, "And the priest who shall be anointed and who shall be consecrated to be priest in his father's stead shall make the atonement." The Baraita interpreted the words, "Who shall be anointed and who shall be consecrated," to mean one who had been anointed and consecrated in whatever way (as long as he had been consecrated, even if some detail of the ceremony had been omitted). The Baraita thus concluded that if the priest had put on the larger number of garments for only one day and had been anointed on each of the seven days, or if he had been anointed for only one day and had put on the larger number of garments for seven days, he would also be permitted to perform the Yom Kippur service. Noting that indicated that the larger number of garments was necessary in the first instance for the seven days, the Gemara asked what Scriptural text supported the proposition that anointment on each of the seven days was in the first instance required. The Gemara answered that one could infer that from the fact that a special statement of the Torah was necessary to exclude it. Or, in the alternative, one could infer that from , which says,