Zevachim 58b

רַבִּי יוֹסֵי אוֹמֵר: זֶה סִימָן – כׇּל הַנִּיטָּל בִּפְנִים לִינָּתֵן בַּחוּץ, אֵינוֹ נוֹתֵן אֶלָּא בְּסָמוּךְ שֶׁאֵין לִפְנִים;

Rabbi Yosei says: This is the principle of where sacrificial items are placed on the inner and outer altars: Any sacrificial item that is taken from the altar located inside the Sanctuary in order to be placed on the altar outside the Sanctuary, in the Temple courtyard, may be placed only on the area of that altar that is near the Sanctuary, so that there is no area closer to the inside of the Sanctuary. It must therefore be placed on the part of the external altar closest to the entrance to the Sanctuary.

וְכׇל הַנִּיטָּל בַּחוּץ לִינָּתֵן לִפְנִים, אֵינוֹ נִיטָּל אֶלָּא בְּסָמוּךְ שֶׁאֵין לִפְנִים.

And any sacrificial item that is taken from the altar outside the Sanctuary, in the Temple courtyard, in order to be placed on the altar located inside the Sanctuary, may be taken only from the area of the external altar that is near the Sanctuary, so that there is no area closer to the inside of the Sanctuary, i.e., from the part of the external altar closest to the entrance to the Sanctuary.

כָּל הַנִּיטָּל בִּפְנִים לִינָּתֵן בַּחוּץ – מַאי נִיהוּ? אִילֵּימָא שִׁירַיִם, בְּהֶדְיָא כְּתִיב בְּהוּ: ״אֶל יְסוֹד מִזְבַּח הָעוֹלָה אֲשֶׁר פֶּתַח אֹהֶל מוֹעֵד״!

The Gemara clarifies: With regard to the statement concerning any sacrificial item that is taken from the altar located inside the Sanctuary in order to be placed on the altar outside the Sanctuary, what are these items? If we say they are the remaining blood of the sin offerings whose blood is presented on the inner altar, there is no reason for Rabbi Yosei to formulate his principle, as it is explicitly written concerning them: “And all the remaining blood of the bull he shall pour out at the base of the altar of the burnt offering, which is at the entrance to the Tent of Meeting” (Leviticus 4:7). This verse describes how the blood of the inner sin offerings that remained after the sprinkling was to be poured out on the base of the west side of the altar, which is the side closest to the entrance to the Sanctuary.

וְתוּ, כֹּל הַנִּיטָּל בַּחוּץ לִינָּתֵן בִּפְנִים – מַאי נִיהוּ? אִילֵּימָא גֶּחָלִים שֶׁל יוֹם הַכִּיפּוּרִים, בְּהֶדְיָא כְּתִיב בְּהוּ: ״וְלָקַח מְלֹא הַמַּחְתָּה גַּחֲלֵי אֵשׁ וְגוֹ׳״!

And furthermore, with regard to the statement about any sacrificial item that is taken from the altar outside the Sanctuary, in the Temple courtyard, in order to be placed on the altar located inside the Sanctuary, what are these items? If we say these are the coals of the Yom Kippur service, which must be taken from the western side of the altar, it is explicitly written concerning them: “And he shall take a coal pan full of coals of fire from off the altar before the Lord” (Leviticus 16:12). The expression “before the Lord” is a reference to the western side of the altar, which is the side closest to the Sanctuary.

אֶלָּא כׇּל הַנִּיטָּל בִּפְנִים לִינָּתֵן בַּחוּץ – שְׁנֵי בְּזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים, דְּגָמְרִי מִשִּׁירַיִם.

The Gemara continues: Rather, Rabbi Yosei’s statement with regard to any sacrificial item that is taken from the altar located inside the Sanctuary in order to be placed on the altar outside the Sanctuary is referring to the two bowls of frankincense of the shewbread. According to Rabbi Yosei, they must be burned on the western side of the altar, as he derives this halakha from the location on the base of the altar where the remaining blood of the inner sin offerings is poured.

הַנִּיטָּל בַּחוּץ לִינָּתֵן בִּפְנִים – גֶּחָלִים דְּכֹל יוֹמָא וְיוֹמָא, דְּגָמְרָן מִגֶּחָלִים שֶׁל יוֹם הַכִּפּוּרִים.

Rabbi Yosei’s next statement, that any sacrificial item that is taken from the altar outside the Sanctuary in order to be placed on the altar located inside the Sanctuary may be taken only from the area of the external altar that is near the Sanctuary, is referring to the coals that are taken from the external altar each and every day and placed on the inner altar in order to burn the incense. According to Rabbi Yosei these coals must be taken from the western side of the altar, as we derive this halakha from the location on the altar from where the coals of the Yom Kippur service must be taken.

וּמַאי קָסָבַר? אִי קָסָבַר כּוּלֵּיהּ מִזְבֵּחַ בְּדָרוֹם קָאֵי, עֶשְׂרִים וְשֶׁבַע בָּעֵי לְמֵיתֵי!

The Gemara discusses Rabbi Yosei’s opinion that the second arrangement of wood was placed four cubits north of the southwest corner of the altar: And what does Rabbi Yosei hold about the placement of the altar in the Temple courtyard? If he holds that the entire altar stands in the south side of the Temple courtyard, then only the five northernmost cubits of the altar are opposite the entrance to the Sanctuary. Accordingly, in order for the arrangement of wood to be opposite the entrance to the Sanctuary, one is required to move it twenty-seven cubits north of the southwest corner of the altar.

וְאִי נָמֵי קָסָבַר קְדוּשַּׁת הֵיכָל וְאוּלָם חֲדָא הִיא, עֶשְׂרִים וְתַרְתֵּי בָּעֵי מֵיתֵי!

The Gemara continues: And even if Rabbi Yosei holds that the level of sanctity of the Sanctuary and the Entrance Hall is the same, so that the arrangement of wood can be opposite the Entrance Hall, which is ten cubits wider than the Sanctuary, his opinion is still difficult. In order for the arrangement of wood to be opposite the Entrance Hall, one is required to move it twenty-two cubits north of the southwest corner of the altar.

וְאִי קָסָבַר חֶצְיוֹ בַּצָּפוֹן וְחֶצְיוֹ בַּדָּרוֹם, חַד סְרֵי בָּעֵי לְמֵיתֵי! וְאֶלָּא קָסָבַר קְדוּשַּׁת הֵיכָל וְאוּלָם חֲדָא מִילְּתָא הִיא? שֵׁית בָּעֵי לְמֵיתֵי!

The Gemara continues: And even if Rabbi Yosei holds that half of the altar was located in the north side of the Temple courtyard and half in the south, in order for the arrangement of wood to be opposite the entrance to the Sanctuary one is still required to move it eleven cubits to the north of the southwest corner of the altar. And if one suggests that, rather, he holds that the sanctity of the Sanctuary and the Entrance Hall is one matter, i.e., equal, one is still required to move the arrangement of wood six cubits from the southwest corner in order to be opposite the Entrance Hall.

אֶלָּא לָאו מִשּׁוּם דְּקָסָבַר כּוּלֵּיהּ מִזְבֵּחַ בְּצָפוֹן קָאֵי?

Rather, is it not that Rabbi Yosei’s opinion that the arrangement of wood was located four cubits from the altar’s southwest corner is due to the fact that he holds that the entire altar stands in the north side of the Temple courtyard? Accordingly, only the five southernmost cubits of the altar were opposite the entrance to the Sanctuary.

וְהָנֵי אַרְבַּע אַמּוֹת – אַמָּה יְסוֹד, וְאַמָּה סוֹבֵב, וְאַמָּה מָקוֹם קְרָנוֹת, וְאַמָּה מְקוֹם רַגְלֵי הַכֹּהֲנִים; דְּכִי מְסַגּוּ לְקַמֵּיהּ טְפֵי – תּוּ לֵיכָּא פֶּתַח.

And of these four cubits from which the arrangement of wood was distanced from the southwest corner of the altar, one cubit was the base of the altar; and one cubit was the surrounding ledge of the altar; and one cubit was the place where the corners of the altar were located; and another cubit was the place of the feet of the priests, i.e., space for the priests to walk around the perimeter of the surface of the altar in order to perform the sacrificial rites. The arrangement of wood was located specifically in that location, as if one were to move it farther away from the southwest corner of the altar, it would no longer be opposite the entrance to the Sanctuary. This proves that according to Rabbi Yosei, the entire altar was located in the northern side of the Temple courtyard, as stated by Rabbi Yoḥanan.

אָמַר רַב אַדָּא בַּר אַהֲבָה: הָא מַנִּי – רַבִּי יְהוּדָה הִיא. דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: מִזְבֵּחַ מְמוּצָּע וְעוֹמֵד בְּאֶמְצַע הָעֲזָרָה; ושְׁלֹשִׁים וּשְׁתַּיִם אַמּוֹת הָיוּ לוֹ – עֶשֶׂר אַמּוֹת כְּנֶגֶד פִּתְחוֹ שֶׁל הֵיכָל, אַחַת עֶשְׂרֵה אַמָּה מִיכָּן, וְאַחַת עֶשְׂרֵה אַמָּה מִיכָּן; נִמְצָא מִזְבֵּחַ מְכוָּּון כְּנֶגֶד הֵיכָל.

The Gemara challenges this proof by suggesting an alternative explanation of the mishna in Tamid : Rav Adda bar Ahava said: In accordance with whose opinion is this mishna? It is in accordance with the opinion of Rabbi Yehuda, as it is taught in a baraita : Rabbi Yehuda says: The altar was centered and standing precisely in the middle of the Temple courtyard, and it was thirty-two cubits wide. Ten cubits were opposite the entrance to the Sanctuary, eleven cubits were to this side of the entrance to the Sanctuary, and eleven cubits were to that side of the entrance to the Sanctuary. It turns out that the length of the altar was aligned opposite the width of the Sanctuary, which itself was thirty-two cubits wide.

סוֹף סוֹף, לְרַבִּי יְהוּדָה חַד סְרֵי בָּעֵי לְמֵיתֵי; וְאִי קָסָבַר קְדוּשַּׁת הֵיכָל וְאוּלָם חֲדָא מִילְּתָא הִיא, שֵׁית בָּעֵי לְמֵיתֵי!

The Gemara asks: Ultimately, according to Rabbi Yehuda, one is still required to move the arrangement of wood eleven cubits from the southwest corner in order for it to be opposite the entrance to the Sanctuary. And even if he holds that the sanctity of the Sanctuary and the Entrance Hall is one matter, i.e., equal, one is still required to move the arrangement of wood six cubits in order to be opposite the Entrance Hall. Therefore, the mishna, which states that the arrangement of wood is four cubits north of the southwest corner, cannot be in accordance with the opinion of Rabbi Yehuda.

מִי סָבְרַתְּ הָנֵי אַרְבַּע אַמּוֹת – בַּהֲדֵי אַמָּה יְסוֹד וְאַמָּה סוֹבֵב?! אַרְבַּע אַמּוֹת בַּר מֵאַמָּה יְסוֹד וְאַמָּה סוֹבֵב.

The Gemara responds: Do you hold that these four cubits include the cubit of the base of the altar and the cubit of the surrounding ledge of the altar? Actually, the four cubits are aside from the cubit of the base of the altar and the cubit of the surrounding ledge of the altar. Accordingly, the arrangement of wood was actually a total of six cubits from the southwest corner of the altar, and the mishna can be in accordance with the opinion of Rabbi Yehuda.

וְנוֹקְמַהּ כְּרַבִּי יוֹסֵי, וּבִמְמוּצָּע! מִשּׁוּם דְּרַבִּי יְהוּדָה שְׁמַעְנָא לֵיהּ מְמוּצָּע בְּהֶדְיָא.

The Gemara asks why Rav Adda bar Ahava interpreted the mishna to be in accordance with the opinion of Rabbi Yehuda: But let him interpret it to be in accordance with the opinion of Rabbi Yosei and explain that the altar is located in the center of the Temple courtyard. The Gemara explains: Rav Adda bar Ahava interpreted the mishna to be in accordance with the opinion of Rabbi Yehuda because we heard that Rabbi Yehuda explicitly said that the altar was positioned in the center of the Temple courtyard, whereas we did not hear that Rabbi Yosei maintains such an opinion.

וְרַב שֵׁרֵבְיָא אָמַר: הָא מַנִּי – רַבִּי יוֹסֵי הַגְּלִילִי הִיא. דְּתַנְיָא: רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, מִתּוֹךְ שֶׁנֶּאֱמַר: ״וְנָתַתָּ אֶת הַכִּיּוֹר בֵּין אֹהֶל מוֹעֵד״ וְגוֹמֵר, ״וְאֶת

And Rav Sherevya said: In accordance with whose opinion is this mishna in Tamid , which holds that the entire altar was located in the northern part of the Temple courtyard? It is in accordance with the opinion of Rabbi Yosei HaGelili, as it is taught in a baraita : Rabbi Yosei HaGelili says: Since it is stated: “And you shall set the Basin between the Tent of Meeting and the altar” (Exodus 40:7), and another verse states: “And