Jerusalem Talmud Yoma Chapter 3

אָמַר לָהֶן הַמְמוּנֶּה צְאוּ וּרְאוּ אִם הִגִּיעַ זְמַן הַשְּׁחִיטָה. אִם הִגִּיעַ הָרוֹאֶה אוֹמֵר בּוֹרְקִי. מַתְיָה בֶּן שְׁמוּאֵל אוֹמֵר הֵאִיר פְּנֵי כָל הַמִּזְרָח עַד שֶׁבְּחֶבְרוֹן. וְהוּא אוֹמֵר הֵין: אָמַר לָהֶן הַמְמוּנֶּה כול׳. מָהוּ בּוֹרְקִי. בַּרֶקֶת. תַּמָּן אָמְרִין. בְּרוֹק בּוֹרְקָה. אַנְהר מַנְהָרָא. וְעֵד אֶחָד נֶאֱמָן. שַׁנְיָיא הִיא הָכָא שֶׁאֵין אַתְּ יְכוֹל לַעֲמוֹד עָלָיו. וְחָשׁ לוֹמַר. עַד דּוּ עֲלִיל וּנְפַק הִיא מַנָהָרָה. חֲכִימָא הִיא מִילְּתָא. אָמַר עֵד אֶחָד. נוֹלַד אִישׁ פְּלוֹנִי בַשַּׁבָּת. מַלִּין אוֹתוֹ עַל פִּיו. חֲשֵׁיכָה מוֹצָאֵי שַׁבָּת. מְטַלְטְלִין אוֹתוֹ עַל פִּיו. רִבִּי אִימִּי מְטַלְטֵל עַל פּוּם מְלַוִּיתָא. רִבִּי מַתַּנְיָה מְטַלְטֵל עַל פּוּם אִיבִירִיתָא דְזִהֲרָא. רִבִּי אִמִּי מְטַלְטֵל עַל פּוּם נַשְׁיָיא דְאָמְרָן. שִׁמְשָׁא הֲוָות עַל סוּסִיתָה. וְלָמָּה עַד שֶׁהוּא בְּחֶבְרוֹן [וְהוּא] אוֹמֵר הֵין. בָּא לְהַזְכִּיר זְכוּת אָבוֹת.

MISHNAH: The overseer said to them, “go and see whether the time of slaughter has arrived.” When it arrived, the lookout says “it is radiant.” Mathatias ben Samuel5:1 as overseer of the lotteries. The sources are not unanimous about the meaning of these names, whether they came with the job or are a remembrance of outstanding personalities who once filled these positions. Some moderns presume that the list is of the last officials serving in the Second Temple. says, “was the entire East illuminated up to what is in Hebron?” And he answers “yes”. HALAKHAH: 2:1 ( א ). “The overseer said to them,” etc. What means borqi? Bareqet . There, they are saying, בְּרוֹק בּוֹרְקָה, getting light, radiant. May one witness be believed? It is different here since one cannot control him; should we not worry and say, by the time somebody climbs up and goes out it will shine? The matter can be verified. If one witness says, this male was born on the Sabbath, one circumcises him on his word. Rebbi Immi was carrying on the result of elapsed time. Rebbi Mattaniah was carrying on the saying of the moon shining. Rebbi Immi was (carrying) [circumcising] the one in braces from Roš Haššanah. Since Hippos was on the Eastern shore of the Lake of Galilee, so that for people in Tiberias on the Western shore the sun shone over Hippos in the morning, the statement cannot refer to the Sabbath. The reading of Roš Haššanah has to be accepted. Since circumcision has to be performed during daytime, R. Immi is consistently restrictive; in this case he does not rely on astronomical computations of sunrise but on the much later observation of the sun appearing over the mountains to the East. on the saying of women, the sun was over Hippos. And why “up to who is in Hebron? And he answers yes”? He comes to commemorate the merit of the Patriarchs.

וְלָמָה הוּצְרְכוּ לְכָךְ שֶׁפַּעַם אַחַת עָלָה מְאוֹר הַלְּבָנָה וְדִימּוּ שֶׁהֵאִיר הַמִּזְרָח וְשָׁחֲטוּ אֶת הַתָּמִיד וְהוֹצִיאוּהוּ לְבֵית הַשְּׂרֵפָה וְהוֹרִידוּ הַכֹּהֵן לְבֵית הַטְּבִילָה. זֶה הַכְּלָל הָיָה בַמִּקְדָּשׁ כָּל הַמֵּסִיךְ אֶת רַגְלָיו טָעוּן טְבִילָה. וְכָל הַמַּטִּיל מַיִם טָעוּן קִדּוּשׁ יָדַיִם וְרַגְלָיִם: מְאוֹר הַלְּבָנָה מְתַמֵּר וְעוֹלֶה. מְאוֹר הַחַמָּה פוֹסֶה עַל פְּנֵי כָל הַמִּזְרַח. עַד כְּדוֹן דַּהֲוָה סוֹפֵיהּ דְּיַרְחָא. הֲוָה רֵישֵׁיהּ. אָמַר רִבִּי חֲנִינָה. מֵאַיֶּלֶת הַשַּׁחַר עַד שֶׁיָּאִיר הַמִּזְרַח אָדָם מְהַלֵּךְ אַרְבָּעַת מִיל. וּמִשֶּׁיָּאִיר הַמִּזְרַח עַד שֶׁתֵּנֵץ הַחַמָּה אָדָם מְהַלֵּךְ אַרְבָּעַת מִיל. וּמְנַיִין שֶׁמֵּאַיֶּלֶת הַשַּׁחַר עַד שֶׁיָּאִיר הַמִּזְרַח אָדָם מְהַלֵּךְ אַרְבָּעַת מִילִין. [שֶׁנֶּאֱמַר] וּכְמוֹ הַשַּׁחַר עָלָה וַיָּאִיצוּ הַמַּלְאָכִים בְּלוֹט לֵאמֹר. מִן סְדוֹם לְצוֹעַר אַרְבָּעָה מִילִין. יְתֵיר הֲווֹן. אָמַר רִבִּי זְעוּרָא. הַמַלְאָךְ הָיָה מְקַדֵּד לִפְנֵיהֶן אֶת הַדֶּרֶךְ. וּמְנַיִין מִשֶּׁיָּאִיר הַמִּזְרַח עַד הַנֵּץ הַחַמָּה אָדָם מְהַלֵּךְ אַרְבָּעַת מִיל. כְּמוֹ וּכְמוֹ. מִילָּה דַמְיָא לַחֲבֵירָתָהּ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. הָדָא אַיַּלְתָּא דְשַׁחֲרָא. מָאן דְּאָמַר. כּוֹכַבְתָּא הִיא. טָעֵי. זִימְנִין דְּהִיא מְקַדְמָה וְזִימְנִין דְּהִיא מְאַחֲרָה. מַאי כְדוֹן. כְּמִין תְּרֵין דֻּקַרְנִין דִּנְהוֹר דְּסָלְקִין מִן מַדִּינְחָא וּמְנָהֲרִין. [דִּלֹמָא. רִבִּי חִיָיא רוֹבָא וְרִבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא הֲווּ מְהַלְּכִין בְּהָדָא בִקְעַת אַרְבֵּל בַּקְּרִיצְתָּה רָאוּ אַיֶּלֶת הַשַּׁחַר שֶׁבָּקַע אוֹרָהּ. אָמַר רִבִּי חִיָא רוֹבָה לְרִבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא. בִּרְבִּי. כָּךְ הִיא גְאולָּתָן שֶׁל יִשְׂרָאֵל. בַּתְּחִילָּה קִימְעָא קִימְעָא. כָּל שֶׁהִיא הוֹלֶכֶת הִיא הוֹלֶכֶת וּמֵאִיר. מַאי טַעֲמָא. כִּי יוֹשֵׁב בַּחשֶׁךְ יְי אוֹר לִי. כַּךְ בַּתְּחִילָּה וּמָרְדֳּכַי יוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ. וְאָחַר כָּךְ וַיָּשָׁב מָרְדֳּכַי אֶל שַׁעַר הַמֶּלֶךְ. וְאָחַר כָּךְ וַיִּקַּח הָמָן אֶת הַלְּבוּשׁ וְאֶת הַסּוּס. וְאָחַר כָּךְ וּמָרְדֳּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ בִּלְבוּשׁ מַלְכוּת. וְאָחַר כָּךְ לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה. תַּנֵּי. כֹּהֵן שֶׁיָּצָא לְדַבֵּר עִם חֲבֵירוֹ. אִם לְהַפְלִיג טָעוּן טְבִילָה. אִם לְשָׁעָה טָעוּן קִידּוּשׁ יָדַיִם וְרַגְלַיִם. וּסְ[מִ]יכָה לֹא שָׁעָה קַלָּה הִיא. שַׁנְיָיא הִיא סְ[מִ]יכָה . שֶׁעָשׂוּ אוֹתָהּ כְּהֶפְלֵג. תַּנֵּי. יָשֵׁן טָעוּן טְבִילָה. נִתְנַמְנֵם טָעוּן קִידּוּשׁ יָדַיִם וְרַגְלַיִים. וְיָשֵׁן טָעוּן טְבִילָה. לֹא כֵן תַּנֵּי רִבִּי חִיָיה. לֹא הָיְתָה יְשִׁיבָה בָעֲזָרָה אֶלָּא לָמַלְכֵי בֵית דָּוִד בִּלְבַד. וְאָמַר רִבִּי אִמִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אַף לָמַלְכֵי בֵית דָּוִד לֹא הָיְתָה יְשִׁיבָה בָעֲזָרָה. תִּיפְתָּר שֶׁסָּמַךְ עַצְמוֹ לַכּוֹתֶל וְיָשֵׁן לוֹ. וְהָא כְתִיב וַיָּבֹא הַמֶּלֶךְ דָּוִד וַיֵּשֶׁב לִפְנֵי יְי. אָמַר רִבִּי אַיְיבוֹ בַּר נַגָּרִי. יִישֶׁב עַצְמוֹ בִתְפִילָּה.

MISHNAH: Why did they need this? Because once the moon shone and they thought that it dawned to the East; they slaughtered the daily sacrifice and had to bring it outside to the place of burning. Then they brought the Cohen to the place of immersion. This was the rule in the Temple: Everybody who spread his legs3:26. needed immersion ; and everybody who urinated needed sanctification of hands and feet. HALAKHAH: Moonlight comes up as a beam; sunlight spreads over the entire East. So far if it was the end of the month; if it was the start? 1:1 (Notes 63–70) and Gen. rabba 50(15). Rebbi Ḥanina said: From the appearance of the “morning hind” until the first rays of light in the East a man can walk four mil on a full day at the equinoxes, this comes to 72 min. . From the first rays of light in the East until sunrise a man can walk four mil 94a, . From where do we know that from the appearance of “the morning hind” until the first rays of light on the East there are four mil? [since it is written] 19:15. : and when the morning came, the angels urged Lot, saying and Gen. rabba, which states that Lot arrived in Zoar at the time of sunrise. . From Sodom to Zoar there are four mil. It is farther than that 93b, R. Ḥanina is quoted that he checked out the distance and it was 5 mil. . Rebbi Zeˋira said: the angel was flattening the road before them. And from where that from the first rays of light in the East until sunrise there are four mil? When, and when, one thing compares to another permits to compare the one time specified in Scripture to the other, the time between visibility of the zodiacal light and first dawn. . Rebbi Yose bar Abun said: Anybody who identifies the “morning hind” with the planet Venus is in error; that planet sometimes is too early and sometimes too late. What is it? It is like two double horns of light that arise from the East and illuminate. text, not from Berakhot. In Berakhot the quotes from Esther make sense, v. 6:11 preceding 6:12. The paragraph also is copied in Qonteros Aḥaron (Q, Chapter 1, Note 44; p. 311) which also quotes 6:12 before v 6:11. The text of Q is identical with that given here except that the Aramaic endings are ה not א; babylonized spelling is to be expected from all correctors. [Explanation: The great Rebbi Ḥiyya and Rebbi Simeon ben Halaphta were walking in the valley of Arbela before morning and saw “the morning hind” that started radiating. The great Rebbi Ḥiyya said to Rebbi Simeon ben Halaphta: Great man, so will be the deliverance of Israel; it starts out very small and grows and radiates as it goes on. What is the reason 7:8. When he shall dwell in darkness, the Eternal is my light. So also at the start 2:21. Mordocai was sitting at the king’s gate.” After that 6:12. Mordocai returned to the king’s gate. After that 6:11. Haman took the garment and the horse. After that: 8:15. Mordocai left the king’s presence in royal garb. After that: 8:16. The Jews had light and joy. ] It was stated 20b, Yerushalmi Kilaim 9:2 Notes 47–48. : “A Cohen who left to speak with another person, if to go a distance, he needs immersion; if for a short time he needs sanctification of hands and legs. But is defecation not for a short time? There is a difference for defecation since they treat it as if going a distance. It was stated: A person sleeping needs immersion, being drowsy needs sanctification of hands and legs. Does a person sleeping need immersion? Did not Rebbi Ḥiyya state 40b,41b; Qiddušin 78b; Sanhedrin 101b; Tamid 27b. Yerushalmi Pesaḥim 5:12 (Note 247), Sotah 7:7 (Note 219). , “there was no sitting in the Temple courtyard except for the kings of the Davidic dynasty;” and Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even for the kings of the Davidic dynasty there was no sitting in the Temple courtyard. Explain it that somebody was supporting himself on a wall and sleeping. But is it not written. 7:18. , King David came and sat before the Eternal? Rebbi Ayvo bar Naggari said, he concentrated in prayer.

אֵין אָדָם נִכְנָס לָעֲזָרָה לָעֲבוֹדָה אֲפִילּוּ טָהוֹר עַד שֶׁיִּטְבּוֹל. חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִדּוּשִׁין טוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַיּוֹם וְכֻלָּם בַּקּוֹדֶשׁ בֵּית הַפַּרְוָה חוּץ מִזּוֹ בִלְבָד: כֵּינִי מַתְנִיתַה. לֹא הָיָה אָדָם נִכְנָס לָעֲזָרָה וְלָעֲבוֹדָה [אֲפִילּוּ טָהוֹר] עַד שֶׁהוּא טוֹבֵל. לֹא סוֹף דָּבָר לַעֲבוֹדָה אֶלָּא אֲפִילוּ שֶׁלֹּא לַעֲבוֹדָה. שָׁאֲלוּ אֶת בֶּן זוֹמָא. מַה מָקוֹם לִטְבִילָה זוֹ. אָמַר לָהֶם. מַה אִם בְּשָׁעָה שֶׁהוּא נִכְנָס מִקּוֹדֶשׁ לַקּוֹדֶשׁ טָעוּן טְבִילָה. מִחוֹל לַקּוֹדֶשׁ כָּל שֶׁכֵּן. [לֹא צוֹרְכָה דְלָא מִקּוֹדֶשׁ לַקּוֹדֶשׁ] לֹא יְהֵא טָעוּן טְבִילָה. מִחוֹל לַקּוֹדֶשׁ יְהֵא טָעוּן טְבִילָה. אָמַר רִבִּי שַׁמַּי. וְכֵינִי. מַה אִם מִקּוֹדֶשׁ לַקּוֹדֶשׁ שֶׁאֵינוּ עֲנוּשׁ כָּרֵת טָעוּן טְבִילָה. מִחוֹל לַקּוֹדֶשׁ שֶׁהוּא עֲנוּשׁ כָּרֵת לֹא כָל שֶׁכֵּן יְהֵא טָעוּן טְבִילָה. וְאֲפִילוּ מִקּוֹדֶשׁ לַקּוֹדֶשׁ יְהֵא עֲנוּשׁ כָּרֵת. כַּיי דְתַנִּינָן תַּמְּן. הִשְׁתַּחֲוָה אוֹ שֶׁשָּׁהָא כְּדֵי הִשְׁתַּחֲוָיָה. עַד כַּמָּה הִיא שִׁיעוּר הִשְׁתַּחֲוָיָה. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֵּן לֵוִי. [עַד כְּדֵי] וַיִּכְרְעוּ אַפַּיִם אַרְצָה עַל הָרִצְפָה וַיִּשְׁתַּחֲווּ. רִבִּי אַבָּהוּ מוֹסִיף עַד וְהוֹדוֹת לַיי כִּי טוֹב. רִבִּי מָנָא מוֹסִיף. עַד כִּי לְעוֹלָם חַסְדּוֹ. תַּנֵּי. אְמַר רִבִּי יְהוּדָה. כָּל עַצְמָן לֹא הִתְקִינוּ טְבִילָה זֹו אֶלָּא מִפְּנֵי טְבִילַת סֶרֶךְ. שֶׁפְּעָמִים שֶׁאָדָם הוֹלֵךְ לִרְחוֹץ וְהוּא נִזְכָּר קֶרִי יָשָׁן שֶׁיֵּשׁ בְּיָדוֹ וְחוֹזֵר וּבָא לֹו. תַּמָּן תַּנִּינָן. הַמְשַׁמֶּשֶׁת שֶׁרָאָת נִדָּה צְרִיכִין טְבִילָה. רִבִּי יוּדָה פּוֹטֵר. מַה חָלַק רִבִּי יוּדָה. עַל טְבִילַת סֶרֶךְ. אוֹ מִשֵּׁם אֲפִילוּ טוֹבֵל מַהוּ מוֹעִיל. מַה נְפַק מִינָּהּ. רָאָה קֶרִי. אִין תֵּימַר. חָלוּק רִבִּי יוּדָה עַל טְבִילַת סֶרֶךְ. דְּבַר תּוֹרָה הוּא. אִין תֵּימַר. אֲפִילוּ טוֹבֵל מַהוּ מוֹעִיל. מוֹעִיל הוּא שֶׁהוּא טוֹבֵל. כְּהָדָא דְתַנֵּי. אְמַר רִבִּי יְהוּדָה. כָּל עַצְמָן לֹא הִתְקִינוּ טְבִילָה זוֹ אֶלָּא מִפְּנֵי טְבִילַת סֶרֶךְ. שֶׁפְּעָמִים שֶׁאָדָם הוֹלֵךְ לִרְחוֹץ וְהוּא נִזְכָּר קֶרִי יָשָׁן שֶׁבְּיָדוֹ וְחוֹזֵר וּבָא לוֹ. [הָדָא אָמְרָה] לֹא חָלַק רִבִּי יְהוּדָה עַל טְבִילַת סֶרֶךְ אֶלָּא מִשֵׁם אֲפִילוּ טוֹבֵל מַה הוּא מוֹעִיל.

MISHNAH: Nobody enters the courtyard to serve, even if he was pure, unless he immerses himself. Five immersions and ten sanctifications did the High Priest immerse himself and sanctify on that day, and all of them in the Sanctuary in the Parwa house, except this one alone on the Temple Mount but outside the sacred domain . HALAKHAH: So is the Mishnah: No person did enter the courtyard or for service, [even if he was pure,] unless he immerses himself. Not only for service but also not for service. They asked Ben Zoma, where does this immersion come from? He said to them, since when he enters the holy from the holy he needs immersion, from profane to holy so much more? It is not necessary, but from holy to holy he should not need immersion, from profane to holy he should need immersion. Rebbi Shammai said, it is the following. Since from holy to holy where he is not subject to extirpation 2:4.) he needs immersion, from profane to holy where he is subject to extirpation not so much more that he should need immersion? And even from holy to holy he should be subject to extirpation, following what we have stated there 2:4. : “If he prostrated himself,or tarried that he could have prostrated himself.” What is the duration of prostration? Rebbi Simon in the name of Rebbi Joshua ben Levi 2:4, he gives a much shorter time frame. The criterion given here, the time necessary to recite half or all of the verse, is the one given by the Babli Ševuot 16b in the name of other Galilean authorities. , [as long as] 7:3. they bowed down with their faces on the floor and prostrated themselves. Rebbi Abbahu adds, thanking the Eternal for He is good, Rebbi Mana adds, His grace is forever. It was stated: Rebbi Jehudah says, they instituted this immersion only as immersion of discipline, for sometimes when a person goes to wash he remembers an old emission of semen which he had and turns back and to enter the sacred domain. Immersion in a miqweh will remove the impurity but the disability regarding sancta and the sacred domain is removed only by the following sundown ( Lev. 22:7). Therefore immersion in the morning is only for pure persons; for R. Jehudah it is instituted so people should not inadvertently enter the sacred domain while still not qualified for it. . There, we have stated 3:6. The Mishnah is truncated; the full text explains the plural form of the verb: “The person with gonorrhea who had an emission of semen, as well as a menstruating woman who lost semen, and the woman who started menstruating while having intercourse, need immersion, but Rebbi Jehudah declares them not liable.” An emission of semen pollutes, but it is a minor impurity which is removed by immersion in water and, for sancta, the following sundown. But gonorrhea and menstruation cause severe impurity for which immersion is possible only after seven days ( Lev. 15:13,19). An immersion because of emission, before the time where immersion for the severe impurity is possible, is totally ineffective. A different version of the following discussion is in Berakhot 3:6, Notes 260–264. : “the woman who started menstruating while having intercourse, needs immersion, but Rebbi Jehudah declares them not liable.” Why does Rebbi Jehudah disagree? Is it about immersion of discipline or because even if he immerses himself what would be its use? What is the difference? If he had an emission. If you say that Rebbi Jehudah disagrees about immersion of discipline, it is a word of the Torah 15:16. . If you say, even if he immerses himself, what would be its use? It is useful that he immerse himself, as it was stated, Rebbi Jehudah says, they instituted this immersion only as immersion of discipline, for sometimes when a person goes to wash he remembers an old emission of semen which he had and turns back. This implies that Rebbi Jehudah did not disagree about immersion of discipline but because even if he immerses himself, what would be its use?

פֵּרְשׂוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם פָּשַׁט יָרַד וְטָבַל עָלָה וְנִסְתַּפָּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב וְלָבַשׁ וְקִידֵּשׁ יָדָיו וְרַגְלָיו. הֵבִיאוּ לוֹ אֶת הַתָּמִיד. קְרָצוֹ וּמֵירֵק אַחֵר שְׁחִיטָה עַל יָדוֹ. קִבֵּל אֶת דָּמוֹ וּזְרָקוֹ. נִכְנַס לְהַקְטִיר אֶת הַקְּטוֹרֶת לְהֵטִיב אֶת הַנֵּרוֹת לְהַקְרִיב אֶת הָרֹאשׁ וְאֶת הָאֵיבָרִים וְאֶת הַחֲבִיתִּין וְאֶת הַיָּיִן: רִבִּי לָעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. עַד שֶׁיִּשְׁחוֹט בּוֹ שְׁנַיִם אוֹ רוֹב שְׁנַיִם. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָה אָמְרָה כֵן. [הֵבִיאוּ לוֹ אֶת הַתָּמִיד.] קְרָצוֹ. כָּתוּב קֶרֶץ מִצָּפֹון בָּא בָהּ. רִבִּי חֲנִינָה וְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. חַד אָמַר נְכוֹסָה. וְחוֹרָנָה אָמַר. נְסוֹחָה. מָאן דְּאָמַר. נְכוֹסָא. מִן הָדָא. הֵבִיאוּ לֹו אֶת הַתָּמִיד. קְרָצוֹ. מָאן דְּאָמַר. נְסוֹחָה. מַגְלִיָינָא. מֵחוֹמֶר קוֹרַצְתִּי גַם אָנִי.

MISHNAH: They spread a byssus sheet between him and the people; he undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the golden garments, and he dressed, and sanctified hands and legs. They brought him the daily sacrifice; he cut it, and another completed the slaughter for him. He received the blood and poured it. He entered to burn the incense, to clean the lights, to sacrifice the head, the limbs, the pan-baked breads, and the wine. HALAKHAH: Rebbi Eleazar in the name of Rebbi Hoshaiah: Until he cut two or most of two. Rebbi Yose said, the Mishnah says so, “[they brought him the daily sacrifice;] he cut it.” It is written 46:20 (Babli 32b). , qeresò from the North comes into it. Rebbi Ḥanina and Rebbi Joshua ben Levi. One said, a butcher; but the other said, a remover. He who said, a butcher, from this, “they brought him the daily sacrifice; he cut it.” He who said, a remover, an exiler, from loam I also was cut off 33:6. Hebrew קרץ may represent both قرص “to pinch, tweak, sting” and قرض “sever, cut off, clip”. .

קְטוֹרֶת שֶׁל שַׁחַר הָיְתָה קְרֵיבָה בֵּין דָּם לָאֵיבָרִים שֶׁל בֵּין הָעַרְבַּיִם הָיְתָה קְרֵיבָה בֵּין אֵיבָרִים לַנְּסָכִים. אִם הָיָה כֹהֵן גָּדוֹל זָקֵן אוֹ אַיסְטְנֵיס מְחַמִּין לוֹ חַמִּין וּמַטִּילִין לְתוֹךְ הַצּוֹנֵן כְּדֵי שֶׁתָּפוּג צִנָּתָן: כָּתוּב בְּתָמִיד בַבּוֹקֶר וְכָתוּב בָּעֵצִים בַבּוֹקֶר. יִקְדֹּום דָּבָר שֶׁנֶּאֱמַר בּוֹ בַּבּוֹקֶר בַּבּוֹקֶר לְדָבָר שֶׁלֹּא נֶאֱמַר בּוֹ אֶלָּא בַבּוֹקֶר [אֶחָד]. מֵעַתָּה אֲפִילוּ לְדָמוֹ. אָמַר רִבִּי הִילָא. תַּעֲשֶׂה. הִקְדִּים בּוֹ מַעֲשֶׂה. כָּתוּב בַבּוֹקֶר בְּתָמְִיד. וְכָתוּב בַּקְּטוֹרֶת בַּבּוֹקֶר בַּבּוֹקֶר. יִקְדֹּום דָּבָר שֶׁנֶּאֱמַר בּוֹ בַּבּוֹקֶר בַּבּוֹקֶר לְדָבָר שֶׁלֹּא נֶאֱמַר בּוֹ אֶלָּא בַבּוֹקֶר. מַה נָן קַיָימִין. אִם לָאֵיבָרִין. וַהֲלֹא כְּעֵצִים הֵן. אֶלָּא כִי נָן קַיָימִין. אֲפִילוּ לְדָמוֹ. כָּתוּב בָּעֵצִים בַבּוֹקֶר בַבּוֹקֶר. וְכָתוּב בַּקְּטוֹרֶת בַּבּוֹקֶר בַּבּוֹקֶר. וְאֵינִי יוֹדֵעַ אֵי זֶה מֵהֶן יִקְדֹּום. מִי מַכְשִׁיר אֶת מִי. עֵצִים מַכְשִׁירִין אֶת הַקְּטוֹרֶת. אַף הֵם יְקַדְּמוּ אֶת הַקְּטוֹרֶת. אִיתָא חֲמִי. עֵצִים קוֹדְמִין אֶת הַדָּם וְהַדָּם קוֹדֵם לַקְּטוֹרֶת. וְתֵימַר הָכֵין. אָמַר רִבִּי הִילָא. לֹא. עַל שֶׁלֹּא זָכִיתִי בוֹ מִן הַדִּין. שֶׁהָעֵצִים מַכְשִׁירִין אֶת הַקְּטוֹרֶת. וְאַצְרַכְתְּ הָדָא מַתְנִיתָא. הֲווֹן בָּעֵיי מֵימַר. מִי מַכְשִׁיר אֶת הַקְּטוֹרֶת. גְּחָלִים. אָמַר רִבִּי אֶלְעָזָר. מַעֲלֶה עָשָׁן. נֶאֱמַר בְּתָמִיד בֵּין הָעַרְבָּיִם וְנֶאֱמַר בֵּקְטוֹרֶת בֵּין הָעַרְבַּיִם. סְמַךְ לַנֵּרוֹת. (וְלֹא) [וְנֶאֱמַר] בַּנֵּרוֹת מֵעֶרֶב וְעַד בּוֹקֶר. יוּאְחַר דָּבָר שֶׁנֶּאֱמַר בּוֹ בֵּין הָעַרְבַּיִם סְמַךְ לַנֵּירוֹת לְדָבָר שֶׁלֹּא נֶאֱמַר בּוֹ אֶלָּא בֵּין הָעַרְבָּיִם. מֵעַתַּה אֲפִילוּ לִּנְסָכִין. אָמַר רִבִּי הִילָא. תַּעֲשֶׂה. אִיחַר בּוֹ מַעֲשֶׂה. רִבִּי בּוּן בַּר חִיָיה בְעָא קוֹמֵי רִבִּי הִילָא. הָכָא אַתְּ אָמַר. תַּעֲשֶׂה. הִקְדִּים בּוֹ מַעֲשֶׂה. וָכָא אַתְּ אָמַר. תַּעֲשֶׂה. אִיחַר בּוֹ מַעֲשֶׂה. אָמַר רִבִּי הִילָא. כָּל אֶחָד וְאֶחָד כְּעִנְיָינוֹ. תָּמִיד שֶׁלָשַׁחַר בִּכְלַל מְאוּחָר הָיָה. מַה תַלְמוּד לוֹמַר תַּעֲשֶׂה. הִקְדִּים בּוֹ מַעֲשֶׂה. תָּמִיד שֶׁלָבֵּין הָעַרְבָּיִם בִּכְלַל מוּקְדָּם הָיָה. מַה תַלְמוּד לוֹמַר תַּעֲשֶׂה. אִיחַר בּוֹ מַעֲשֶׂה. וַהֲוָה רִבִּי זְעוּרָה מְקַלֵּס לֵיהּ וְצָוַוח לֵיהּ בְּנֵיהָ דְאוֹרַיְתָא. תַּנֵּי. אָמַר רִבִּי יְהוּדָה. עֲשָׁתוֹת שֶׁלְבַּרְזֶל הָיוּ מַרְתִּיחִין אוֹתָן מֵעֶרֶב יוֹם הַכִּיּפּוּרִים וּמַטִּילִין לְתוֹךְ הַצּוֹנִין כְּדֵי שֶּׁתָּפוּג צִינָּתָן. וְלֹא נִמְצָא כִמְכַבֶּה בְּיוֹם הַכִּיּפּוּרִים. אֶלָּא מִסְבּוֹר סְבַר רִבִּי יוּדָה שֶׁאֵין אָבוֹת מְלָאכוֹת בְּיוֹם הַכִּיּפּוּרִים. אֶלָּא רִבִּי יוּדָה וְרִבִּי שִׁמְעוֹן אָמְרוּ דָבָר אֶחָד. לֹא כֵן סְבַר מֵימוֹר. רִבִּי יֹוסֵי וְרִבִּי שִׁמְעוֹן שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד. נֵימַר. רִבִּי יוֹסֵי וְרִבִּי יוּדָה וְרִבִּי שִׁמְעוֹן שְׁלָשְׁתָּן אָמְרוּ דָבָר אֶחָד. אֶלָּא מִיסְבּוֹר סְבַר רִבִּי יוּדָה שֶׁאֵין תּוֹלְדַת הָאֵשׁ כְּאֵשׁ. אֶלָּא כֵינִי. רִבִּי יוּדָה סְבַר מֵימַר שֶׁאֵין תּוֹלְדַת אֵשׁ כְּאֵשׁ. וְרַבָּנִן סָבְרִין מֵימַר. תּוֹלְדַת אֵשׁ כְּאֵשׁ. וְיֵחַם לֹו חַמִּין. רִבִּי יְהוֹשֻׁעַ בַּר אֶבְיוֹן רִבִּי סִימוֹן בְּשֵׁם רִבִּי אִינָיָינִי בֵּן סוֹסַיי. טָעֲמָא דְהָדֵין תַּנָּיָיא. שֶׁלֹּא יְהוּ אוֹמְרִים. רְאִינוּ כֹּהֵן גָּדוֹל טוֹבֵל בְּמַים שְׁאוּבִין בְּיוֹם הַכִּיּפּוּרִים.

MISHNAH: The incense in the morning was brought between blood and limbs; in the evening it was brought between limbs and libations. If the High Priest was old or asthenic, one heats water for him and pours into the cold water to mitigate its coldness. HALAKHAH: It is written about the daily sacrifice in the morning 29:39; Num. 28:4. , and it is written about wood in the morning 6:5, referring to the two wooden logs which have to be ceremoniously put into the fire every morning. While this is not mentioned in the Mishnah, the presentation and arrangement of the two logs also is an obligation of the High Priest on the Day of Atonement. . Something about which is written in the morning, in the morning, shall precede something about which in the morning is written only once. Then even before its blood? Rebbi Hila said, you shall do 29:39; Num. 28:4. , preceded action for it. It is written about the daily sacrifice in the morning, and it is written about incense in the morning, in the morning 30:7. . Something about which is written in the morning, in the morning, shall precede something about which only [one] in the morning is written. Where do we hold? If about limbs, are they not like wood? But we are holding, even for its blood. It is written about wood in the morning, in the morning, and it is written about incense in the morning, in the morning, and I do not know which of the two is preceding. Which one is enabling what? Wood enables the incense; the wood shall precede the incense 2(8). . Come and see, wood precedes the blood and blood precedes incense, and you are saying so? Rebbi Hila said, no. Since I could not prove by a logical argument that wood enables the incense, you needed that baraita. They wanted to say, what enables the incense? Charcoal. Rebbi Eleazar said, smoke-creating herb. It says for the afternoon daily sacrifice, in the evening 29:39; Num. 28:4. , and it says about incense, in the evening, close to the lights 30:8: When Aaron kindles the light in the evening he shall burn incense on it i. e., on the interior altar. . (Not) [You say] about the lights, from evening to morning 27:21. (?)[.] A matter where it is said in the evening close to the lights shall be delayed after a matter where only in the evening is said. Then even after the libations? Rebbi Hila said, you shall do 29:39; Num. 28:4. , delayed action for it. Rebbi Abun bar Ḥiyya asked before Rebbi Hila: Here you are saying, “you shall do, preceded action for it”, and there you are saying, “you shall do, delayed action for it”? Rebbi Hila said, each one according to its subject. The daily morning sacrifice was shown to be later; you shall do, preceded action for it. The daily evening sacrifice was shown to be earlier, the verse says you shall do, delayed action for it. Rebbi Zeˋira acclaimed him and called him “son of the Torah.” It was stated: Rebbi Jehudah says, iron bars they were heating on the eve of the Day of atonement which they dropped into the water to mitigate its cold. Would he be not like a person who extinguished {fire} on the Day of Atonement? But would Rebbi Jehudah hold that there are no principal categories of work on Sabbath 16:29) as on the Sabbath. ? But Rebbi Jehudah and Rebbi Simeon must have said the same Chapter 2, Note 19. . Were we not of the opinion that Rebbi Yose and Rebbi Simeon said the same Chapter 2, Note 148. Babli Šabbat 31b . ? Let us say that Rebbi Yose, Rebbi Jehudah, and Rebbi Simeon, said the same that R. Jehudah disagrees. ! But Rebbi Jehudah must think that derivatives of fire are not like fire, and the rabbis think that derivatives of fire are like fire. Could one not heat water? Rebbi Joshua bar Abin, Rebbi Simon in the name of Rebbi Anyani bar Sosai: The reason of this Tanna, that they should not say, we saw the High Priest immersing himself in drawn water cannot be filled with drawn water; 3 log of drawn water invalidate a miqweh of 40 seah (960 log ), Mishnah Miqwaot 2:4. on the Day of Atonement.

הֱבִיאוּהוּ לְבֵית הַפַּרְוָה וּבַקּוֹדֶשׁ הָיָתָה. פֵּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם. קִידֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט. רַבִּי מֵאִיר אוֹמֵר פָּשַׁט קִידֵּשׁ יָדָיו וְרַגְלָיו. יָרַד וְטָבַל עָלָה וְנִסְתַּפָּג. הֵבִיאוּ לוֹ בִגְדֵי לָבָן וְלָבַשׁ וְקִידֵּשׁ יָדָיו וְרַגְלָיו: בַּשַּׁחַר הָיָה לוֹבֵשׁ פִּילּוּסִין שֶׁל שְׁנֵים עָשָׂר מְנָה וּבֵין הָעַרְבַּיִם הִינְדְּוָון שֶׁל שְׁמוֹנֶה מֵאוֹת זוּז דִּבְרֵי רֵבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים בַּשַּׁחַר הָיָה לָבוּשׁ פִּילּוּסִים שֶׁל שְׁמוֹנָה עָשָׂר מְנָה. וּבֵין הָעַרְבַּיִם שֶׁל שְׁנֵים עָשָׂר מְנָה הַכֹּל שְׁלשִׁים מְנָה. אֵילּוּ נוֹטֵל מִן הַהֶקְדֵּשׁ וְאִם רָצָה לְהוֹסִיף מוֹסִיף מִשֶּׁלּוֹ: מַה טַעֲמָא דְרִבִּי מֵאִיר. פָּשַׁט וְקִידֵּשׁ וְרָחַץ וְקִידֵּשׁ. מַה טַעֲמָא דְרַבָּנִן. וּפָשַׁט וְלָבַשׁ. הִקִּישׁ פְּשִׁיטָה לִלְבִישָׁה. מַה לְבִישָׁה מְקַדֵּשׁ אַף פְּשִׁיטָה מְקַדֵּשׁ. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוּדָן. עַל דַּעְתֵּיהּ דְּרִבִּי מֵאִיר רְחִיצָה חוֹצֶצֶת. אָמַר לֵיהּ. מִסְבּוֹר אַתְּ סְבוֹר. עַל דְּרִבִּי מֵאִיר. וּפָשַׁט וְקִידֵּשׁ וְרָחַץ וְקִידֵּשׁ. אֵינָהּ כֵּן אֶלָּא וּפָשַׁט וְקִידֵּשׁ וְרָחַץ וְלָבַשׁ וְקִידֵּשׁ. שְׁמוּאֵל אָמַר. אַחַת פִּשּׁוּט וְאַחַת לְבוּשׁ שְׁתֵּיהֶן לָבֹא. בַּר קַפָּרָא אָמַר. אַחַת לָבֹא וְאַחַת לְשֶׁעָבַר שְׁתֵּיהֶן לְבוּשׁ. אָמַר רִבִּי יוֹחָנָן. הַכֹּל מוֹדִין בְּקִידּוּשׁ הָרִאשׁוֹן שֶׁהוּא לָבֹא. אָמַר רִבִּי יוֹחָנָן. הַכֹּל מוֹדִין בְּקִידּוּשׁ הָרִאשׁוֹן שֶׁהוּא מְעַכֵּב. מַה טָעֲמָא. חוּקַּת עוֹלָם לְדוֹרוֹתֵיכֶם. אָמַר רִבִּי יוֹחָנָן. הַכֹּל מוֹדִין בְּקִידּוּשׁ הָאַחֲרוֹן שֶׁהוּא לְשֶׁעָבַר. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָה אָמְרָה כֵן. הֵבִיאוּ לוֹ בִגְדֵי עַצְמוֹ וְלָבַשׁ. וְיֵשׁ אָדָם מְקַדֵּשׁ יָדָיו וְרַגָלָיו לִלְבּוֹשׁ בִּגָדֵי חוֹל. רִבִּי יוֹחָנָן אָמַר. וּלְבֵשָׁם. לְבִישָׁה מְעַכֶּבֶת. וְאֵין קִידּוּשׁ יָדַיִם וְרַגָלַיִם מְעַכֵּב. וְדִכְוָותָהּ. לְבִישָׁה מְעַכֶּבֶת. וְאֵין קִידּוּשׁ יָדַיִם וְרַגָלַיִם מְעַכֵּב. כדי. שֶׁיְּהוּ כְפוּלִים. וְקִיָימִינָהּ דְּלָא כְרִבִּי יוֹסֵה. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק לָא נְחַת לְבֵית וַועֲדָא. קָם עִם רִבִּי זְעוּרָא. אָמַר לֵיהּ. מַה חַדְתּוֹן [הֲוָה לְכוֹן בְּבֵי מִדְרָשָׁאַ] יוֹמָא דֵין. [אָמַר לֵיהּ.] בַּד. שֶׁיְּהוּ כְפוּלִים. וְקִיָימִינָהּ דְּלָא כְרִבִּי יוֹסֵי. דְּתַנֵּי. וְלִבְנֵי אַהֲרֹן תַּעֲשֶׂה כֻתֳּנוֹת. רַבָּנִן אָמְרֵי. שְׁתֵּי כֻתֳּנוֹת לְכָל אֶחָד וְאֶחָד. רִבִּי יוֹסֵי אוֹמֵר. אֲפִילוּ כֻתּוֹנֶת אַחַת לְכָל אֶחָד וְאֶחָד. מַה טַעֲמָא דְרַבָּנִן. וְלִבְנֵי אַהֲרֹן תַּעֲשֶׂה כֻתֳּנוֹת. מַה טַעֲמָא דְרִבִּי יוֹסֵי. לְמֵאָה בְנֵי אַהֲרֹן תַּעֲשֶׂה כֻתּוֹנֶת. בַּד. שֶׁיְּהוּ חֲדָשִׁים. אִם אוֹמֵר אַתְּ שֶׁלֹּא יִלְבַּשׁ שְׁחָקִים. וְהָא תַנֵּי. וּלְבֵשָׁם. אֲפִילוּ שְׁחָקִים. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי יָסָא. כְּמַחֲלוֹקֶת. עוֹר שֶׁעִיבְּדוֹ לְשֵׁם קַמֵּיעַ מוּתָּר לִכְתוֹב עָלָיו מְזוּזָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹסֵר. אָמַר רִבִּי יוֹסֵה. הֲוִינָן סָבְרִין מֵימַר. מַה פְלִיגִין. לְהֶדְיוֹט. הָא לַגְּבוֹהַּ לֹא. מִן מַה דְתַנֵּי. אַבְנֵי קוֹדֶשׁ צָרִיךְ שֶׁתְּהֵא חֲצִיבָתָן בַּקּוֹדֶשׁ וּבַקּוֹדֶשׁ יֵחְצָבוּ. בִּגְדֵי קוֹדֶשׁ צָרִיךְ שֶׁתְּהֵא אֲרִיגָתְן בַּקּוֹדֶשׁ וּבַקּוֹדֶשׁ יֵאֶרְגּוּ. וְאָמַר רִבִּי חֲנִינָה בְשֵׁם רִבִּי יָסָא. בְּמַחֲלוֹקֶת הִיא. הָדָא אָמְרָה. אַף לַגָּבוֹהַּ פְּלִיגִין. דְּתַנֵּי. הָעוֹשֶׁה כְלִי לַגָּבוֹהַּ. עַד שֶׁלֹּא נִשְׁתַּמֵּשׁ בּוֹ גָבוֹהַּ מוּתָּר לְהִשְׁתַּמֵּשׁ בּוֹ הֶדְיוֹט. מִשֶׁנִּשְׁתַּמֵּשׁ בּוֹ גָבוֹהַּ אָסוּר לְהִשְׁתַּמֵּשׁ בּוֹ הֶדְיוֹט. וְהָא תַנֵּי. הָעוֹשֶׁה כְלִי לַגָּבוֹהַּ אַל יִשְׁתַּמֵּשׁ בּוֹ הֶדְיוֹט. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי יָסָא. כְּמַחֲלוֹקֶת. דְּתַנֵּי. הָעוֹשֶׁה כְלִי לְהֶדְיוֹט. עַד שֶׁלֹּא נִשְׁתַּמֵּשׁ בּוֹ הֶדְיוֹט מוּתָּר לְהִשְׁתַּמֵּשׁ בּוֹ גָבוֹהַּ. מִשֶׁנִּשְׁתַּמֵּשׁ בּוֹ הֶדְיוֹט אָסוּר לְהִשְׁתַּמֵּשׁ בּוֹ גָבוֹהַּ. וְהָא תַנֵּי. הָעוֹשֶׁה כְלִי לַהֶדְיוֹט. אַל יִשְׁתַּמֵּשׁ בּוֹ גָּבוֹהַּ. רִבִּי חוּנָה בְשֵׁם רַבָּנִן דְּתַמָּן. תִּיפְתָּר שֶׁבָּא מִתְּרוּמַת הַלִּישְׁכָּה. וְלֵית שְׁמַע מִינָּהּ כְּלוּם. כְּלֵי שָׁרֵת מֵאֵימָתַי הֵן קְדֵישִׁין. מִיַּד אוֹ בִשְׁעַת הַתַּשְׁמִישׁ. אִין תֵּימַר. מִיַּד. נִיחָא. אִין תֵּימַר. בִּשְׁעַת הַתַּשְׁמִישׁ. כְּאַחַת הֵן קְדוֹשִׁין. נִיחָא שֶׁלְמֹשֶׁה שֶׁנִּתְקַדְּשׁוּ בְשֶׁמֶן הַמִּשְׁחָה. בְּרַם שֶׁלִּשְׁלֹמֹה כְּאַחַת הֵן קְדֵישִׁין וּמִתְקַדְּשִׁין. בִּכְנִיסָתָן לָאָרֶץ הָיוּ מְפַנִּין מִתּוֹךְ שֶׁל מֹשֶׁה לְתוֹךְ שֶׁלִּשְׁלֹמֹה. לֹא הָיָה שָׁם שֶׁלְמֹשֶׁה כְּאַחַת הֵן קְדֵישִׁין וּמִתְקַדְּשִׁין. וּבָעֲלִיָיתָן מִן הַגּוֹלָה הָיוּ מְפַנִּין מִתּוֹךְ שֶׁלִּשְׁלֹמֹה לְתוֹךְ שֶׁלָּהֶם. לֹא הָיָה שָׁם שֶׁלִּשְׁלֹמֹה כְּאַחַת הֵן קְדֵישִׁין וּמִתְקַדְּשִׁין. אֲבָנִים שֶׁחָצְבָן לְשֵׁם מֵת אֲסוּרִין בַּהֲנָיָיה. לְשֵׁם חַי וּלְשֵׁם מֵת מוּתָּרִין בַּהֲנָיָיה. הַזּוֹרֵק כְּלִי לִפְנֵי מִיטָּתוֹ שֶׁל מֶת לְתוֹךְ אַרְבַּע אַמּוֹת אָסוּר בַּהֲנָיָיה. כָּל חוּץ לְאַרְבַּע אַמּוֹת מוּתָּר בַּהֲנָיָיה. נִמְצֵאתָ אוֹמֵר. חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִידּוּשִׁין טוֹבֵל וּמְקַדֵּשׁ בּוֹ ביּוֹם. מְנָיִין שֶׁשְּׁנֵי קִידּוּשֵׁי יָדַיִם וְרַגְלַיִם עַל כָּל טְבִילָה וּטְבִילָה. תַּלְמוּד לוֹמַר וּפָשַׁט וְרָחַץ וְרָחַץ (וּפָשַׁט) [וְלָבַשׁ.] אָמַר רִבִּי אֶלְעָזָר בְּרִבִּי שִׁמְעוֹן. וְדִין הוּא. מַה אִם בְּמָקוֹם שֶׁאֵינוֹ טָעוּן טְבִילָה טָעוּן קִידּוּשׁ יָדַיִם וְרַגְלַיִם. כָּאן שֶׁהוּא טָעוּן טְבִילָה לֹא כָל שֶׁכֵּן יְהֵא טָעוּן קִידּוּשׁ יָדַיִם וְרַגְלַיִם. טוּל לָךְ מַה שֶׁהֶבֵאתָה. אִי מַה לְהַלָּן אַחַת כָּל הַיּוֹם אַף כָּאן אַחַת כָּל הַיּוֹם. תַּלְמוּד לוֹמַר וּפָשַׁט אֶת בִּגְדֵי הַבָּד. שֶׁאֵין תַּלְמוּד לוֹמַר אֲשֶׁר לָבַשׁ. וְכִי עָלָת עַל דַּעְתֵּינוּ כְּלוּם הוּא פּוֹשֵׁט אֶלָּא מַה שֶׁהוּא לוֹבֵשׁ. אִם כֵּן לָמָּה נֶאֱמַר אֲשֶׁר לָבַשׁ. הִקִּישׁ פְּשִׁיטָה לִלְבִישָׁה. מַה לְבִישָׁה בְקִידּוּשׁ יָדַיִם וְרַגְלַיִם אַף פְּשִׁיטָה בְּקִידּוּשׁ יָדַיִם וְרַגְלַיִם. אָמַר רִבִּי מָנָא. לֹא מִסְתַּבְּרָא (דְלָא) [אֶלָּא] חִילּוּפִּין. הִקִּישׁ לְבִישָׁה לִפְשִׁיטָה. מַה פְּשִׁיטָה בְּקִידּוּשׁ יָדַיִם וְרַגְלַיִם אַף לְבִישָׁה בְּקִידּוּשׁ יָדַיִם וְרַגְלַיִם. וְאֵין שֵׁינִי שֶׁל פִּילוּסִין יָפֶה מִן הָרִאשׁוֹן שֶׁלְהִנְדְּוְין. מִשֵׁם מִילָּה דְשָׁמְעָה פַרוטֵי. תַּמָּן תַּנִּינָן. הָרִאשׁוֹן שֶׁבָּרִאשׁוֹן אֵין לְמַעְלָה מִמֶּנּוּ. [הַשֵּׁנִי שֶׁבָּרִאשׁוֹן וְהָרִאשׁוֹן שֶׁבַּשֵּׁנִי שָׁוִין.] וְאֵין שֵׁינִי שֶׁבָּרִאשׁוֹן יָפֶה מִן הָרִאשׁוֹן שֶׁבַּשֵּׁינִי. מִשֵׁם מִילָּה דְשָׁמְעָה פַרוטֵי. מַאי כְדוֹן. רִבִּי נַחְמָן בְּשֵׁם רִבִּי מָנָא. בְּשַׁחַר כְּתוּב בַּד בַּד אַרְבָּעָה פְעָמִים. וּבְמִנְחָה כָתוּב בַּד. מַעֲשֶׂה בֵירִבִּי יִשְׁמָעֵאל בֶּן פִיאַבִּי שֶׁלָּבַשׁ כֻּתָּנוֹת בְּמֵאָה מְנָה וְעָלָה וְהִקְרִיב עַל גַּבֵּי הַמִּזְבֵּחַ. מַעֲשֶׂה בְרִבִּי אֶלְעָזָר בֶּן חַרְסוֹם שֶׁלָּבַשׁ כּוּתָּנוֹת בִּשְׁתֵּי רִיבּוֹא וְעָלָה וְהִקְרִיב עַל גַּבֵּי הַמִּזְבֵּחַ. וְהוֹרִידוּ אוֹתוֹ אֶחָיו הַֹכֹּהֲנִים שֶׁהָיָה נִרָאֶה מִתּוֹכָהּ עָרוּם. מֶה עָשָׂה. מִילֵּא אוֹתָהּ מַיִם וְסָבַב אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים.

MISHNAH: They brought him to the Parwa house, which was in the sacred domain. They spread a byssus sheet between him and the people; he sanctified hands and legs and undressed; Rebbi Meïr says, he undressed and sanctified hands and legs. He stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments 16:4. , he dressed and sanctified hands and legs. In the morning he was wearing Pelusian worth twelve mina, and in the evening Indian was 100 denar (drachma); 30 mina = 3’000 silver denar. For first Century prices, this seems excessive, but the examples given later exclude the possibility that the data might be second Century re-interpretations. In Mishnah Peah 8:8 it is stated that a fortune of 200 denar disqualifies its owner from receiving welfare. of 800 denar, the words of Rebbi Meïr. But the Sages say, in the morning he was wearing Pelusian worth eighteen mina and in the evening of twelve mina, all together thirty mina . This he takes from Temple property; if he wants to add, he adds from his own. HALAKHAH: What is Rebbi Meïr’s reason? He undressed and sanctified, and he washed and sanctified. 16:23–24, where at the end of the expiatory service Aaron is commanded first to take off his byssus garments, then to wash (immerse himself), and then to dress in the High Priest’s garb for the ordinary afternoon service. . What is the rabbi’s reason? And he undressed, and he dressed. It tied undressing to dressing 6(6) and here in Halakhah 7:3, Babli 71a. It says in Lev. 16:23, he shall take off the linen garments which he wore. Since nobody can take off clothing which he does not wear, the reference is taken to v. 4 where Aaron is commanded to wash his flesh in water and wear them. Therefore all procedures connected with dressing are required for undressing, in the same order. . Since for dressing he sanctifies, so for undressing he sanctifies. Rebbi Mana said before Rebbi Yudan, does washing separate in Rebbi Meïr’s opinion? He said to him, you think that Rebbi Meïr’s reason is, and he undressed and sanctified, and he washed and sanctified.. It is not so, but and he undressed and sanctified, and he washed and dressed and sanctified. Samuel said, both for undressing and for dressing are for the future. Bar Qappara said, one for the future and one for the past, both for dressing. Rebbi Joḥanan said, everybody agrees that the first sanctification is for the future 30:21. Therefore there is no requirement of sanctification when the High Priest takes off his profane clothing. . Rebbi Joḥanan said, everybody agrees that the first sanctification is obstructive. What is the reason? An eternal law for your generations 30:21. . Rebbi Joḥanan said, everybody agrees that the last sanctification is for the past. Rebbi Yose said, the Mishnah says so. “They bring him his own clothing and he dresses.” Does anybody sanctify his hands and legs to wear profane clothing? Rebbi Joḥanan said, and he shall wear them 16:4. . The dressing is obstructive all four garments enumerated in the verse form an inseparable unit. , but sanctification of hands and legs is not obstructive. And similarly, the dressing is obstructive, but sanctification of hands and legs is not obstructive 19b. . כדי that they should be double reported in Sifra Aḥare Pereq 1(5), Babli Zevaḥim 18b. The word “linen cloth” is repeated four times in Lev. 16:4. One of these is necessary to establish that the High Priest has to wear four linen garments; the other three are read to imply that the garments should be of byssus (expensive), new, and double (not transparent, in the Babli’s version, woven from entwined thread.) . We determined that this does not follow Rebbi Yose. Rebbi Samuel bar Rav Isaac did not come to the assembly hall. He met Rebbi Zeˋira and asked him, what did you newly find [was for you in the house of study] on that day? He told him, linen cloth, that they should be double. We determined that this does not follow Rebbi Yose the discovery of the Amoraim was that the baratta cannot be R. Yose’s. . As it was stated, and for Aaron’s sons you shall make coats . 27:40. . The rabbis say, two coats for each one; Rebbi Yose says, even one coat for each one. What is the rabbis’ reason? And for Aaron’s sons you shall make coats. What is Rebbi Yose’s reason? Make coats for 100 sons of Aaron. Linen cloth, that they should be new reported in Sifra Aḥare Pereq 1(5), Babli Zevaḥim 18b. The word “linen cloth” is repeated four times in Lev. 16:4. One of these is necessary to establish that the High Priest has to wear four linen garments; the other three are read to imply that the garments should be of byssus (expensive), new, and double (not transparent, in the Babli’s version, woven from entwined thread.) . If you are saying that they should not be worn out, was it not stated, and he shall wear them 16:4. , even if they are worn out? Rebbi Ḥananiah in the name of Rebbi Yasa, as the disagreement. Leather which was tanned for an amulet. It is permitted to write a mezuza on it; Rabban Simeon ben Gamliel forbids is written be especially prepared for sacramental use. . Rebbi Yose said, we were of the opinion that where they disagree is about a private person; therefore not for Heaven. Since it was stated, holy stones have to be quarried in holiness, in holiness they have to be quarried. Holy garments have to be woven in holiness, in holiness they have to be woven. And Rebbi Ḥaninah said in the name of Rebbi Yasa, this is as the disagreement. This implies that they disagree even for Heaven9:21. , as it was stated: If somebody makes a vessel for Heaven, as long as it was not used for Heaven, a lay person may use it; after it was used for Heaven, a lay person may not use it. But was it not stated, If somebody makes a vessel for Heaven, a lay person may not use it? Rebbi Ḥananiah in the name of Rebbi Yasa, as the disagreement. [As it was stated:] If somebody makes a vessel for a lay person, as long as it was not used for a lay person, Heaven may use it; after it was used for a lay person Heaven may not use it. But was it not stated, If somebody makes a vessel for a lay person, Heaven may not use it? Rebbi Ḥuna in the name of the rabbis there: Explain it that it was paid for by the Temple tax and you cannot infer anything. 3:1 ( ל ). From which moment on are vessels of Temple service holy? Immediately or at the moment of use? If you are saying immediately, it is understandable. If you are saying at the moment of use, simultaneously they become holy {and make holy} necessary for understanding the sentence. . One can understand for those of Moses which became holy by the anointing oil. But those of Solomon simultaneously became holy and made holy. When they entered the Land they transferred from Moses’s to Solomon’s. If none of Moses was available, they simultaneously became holy and made holy. When they returned from the Diaspora, they transferred from Solomon’s to theirs. If none of Solomon was available, they simultaneously became holy and made holy. Stones quarried for a corpse are forbidden for usufruct. For a corpse or a living person 48a: A mausoleum built for a person still living is permitted for usufruct. they are permitted for usufruct. If somebody throws an implement near the bier of a corpse, within four cubits it is forbidden for usufruct; anything outside four cubits is permitted for usufruct in Sifra Aḥare Pereq 6(6). ”You find that by five immersions and ten sanctifications he immerses and sanctifies himself on that day. From where that there are two sanctifications for every immersion? The verse says 16:23–24, where at the end of the expiatory service Aaron is commanded first to take off his byssus garments, then to wash (immerse himself), and then to dress in the High Priest’s garb for the ordinary afternoon service. , and he undressed, and he washed, and he washed, (and he undressed) [and he dressed]. Rebbi Eleazar ben Rebbi Simeon said, it is an argument de minore ad majus. Since at a place where he does not need immersion he needs sanctification of hands and legs, here where he needs immersion not so much more that he should need sanctification of hands and legs? Take away your argument. Since there it is once for the entire day, also here it would be once for the entire day. The verse says, and he shall take off the linen garments, why does the verse say, which he wore? Could we ever think that he took off what he was not wearing? Then why does it say, which he wore? It bracketed undressing and dressing. Since dressing needs sanctification of hands and legs, also undressing needs sanctification of hands and legs 6(6) and here in Halakhah 7:3, Babli 71a. It says in Lev. 16:23, he shall take off the linen garments which he wore. Since nobody can take off clothing which he does not wear, the reference is taken to v. 4 where Aaron is commanded to wash his flesh in water and wear them. Therefore all procedures connected with dressing are required for undressing, in the same order. .” Rebbi Mana said, it is reasonable the opposite way. It bracketed undressing and dressing. Since undressing needs sanctification of hands and legs, also dressing needs sanctification of hands and legs.” But is not second quality of Pelusian better than first Indian? A formulation which is an exaggeration. There, we have stated8:5, about the oil qualified for the lamp and the flour sacrifices in the Temple. Since the Mishnah is known, the corrector’s addition is not absolutely necessary. : “Nothing is better than the best of first quality. [Second tier of the first and first tier of the second are equal.]” But is not the second tier of first quality better than the first of second quality? A formulation which is an exaggeration. What about it? Rebbi Nahman in the name of Rebbi Mana: In the morning, linen is written four times. In the afternoon, linen is written 16:23 linen is mentioned only once, in contrast to 4 times in v. 4. . It happened that Rebbi Ismael ben Phiabi wore coats worth 100 mina, he went up and sacrificed on the altar. It happened that Rebbi Eleazar ben Hartom wore coats worth 20’000 200 mina. , he went up and sacrificed on the altar, but his brothers the Cohanim took him down since he was seen naked under it. What did he do? He drenched it with water and circled the altar seven times.

בָּא לוֹ אֵצֶל פָּרוֹ וּפָרוֹ הָיָה עוֹמֵד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב הַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. סָמַךְ שְׁתֵּי יָדָיו עָלָיו וְנִתְוַדֶּה וְכָךְ הָיָה אוֹמֵר אָנָּא הַשֵּׁם עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי. אָנָּא הַשֵּׁם כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם וגו׳: וְהֵן עוֹנִין אַחֲרָיו בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: אֵי זֶהוּ צְפוֹנוֹ שֶׁלְמִזְבֵּחַ שֶׁהוּא כָשֵׁר בִּשְׁחִיטַת קָדְשֵׁי קָדָשִׁים. מִקִּירוּ שֶׁלְמִזְבֵּחַ צְפוֹנִי וְעַד כּוֹתֶל הָעֲזָרָה צְפוֹנִי עַד כְּנֶגֶד כָּל הַמִּזְבֵּחַ. יֵשְׁנָן כִּשְׁלֹשִׁים וּשְׁתַּיִם אַמָּה. דִּבְרֵי רִבִּי. רִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. מִכְּנֶגֶד בֵּית הַחִילְפוֹת עַד כְּנֶגֶד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ וְעַד כּוֹתֶל הָעֲזָרָה הַמִּזְרַחִי. רִבִּי מוֹסִיף. מְקוֹם דְּרִיסַת רַגְלֵי יִשְׂרָאֵל אַחַת עֶשְׂרֵה אַמַּה. מְקוֹם דְּרִיסַת רַגְלֵי הַכֹּהֲנִים אַחַת עֶשְׂרֵה אַמַּה. מִקִּירוּ שֶׁלְמִזְבֵּחַ הַצְּפוֹנִי וְעַד כּוֹתֶל הָעֲזָרָה הַמִּזְרַחִי. אָמַר רִבִּי יוֹחָנָן. לֹא מַצָאנוּ שְׁחִיטָה כְשֵׁירָה בְזָר. רַב מְפַקֵּד לְתַלְמִידוֹי. בְּכָל אֲתַר הֲווֹן תַנֵּיי. שׁוֹחֵט. חוּץ מִפָּרָה הֲווֹן תַנֵּיי. זוֹרֵק. וְאָמַר רִבִּי יוֹחָנָן. לֹא מַצָאנוּ שְׁחִיטָה (כְשֵׁירָה) [פְסוּלָה] בְזָר. הָתִיב רִבִּי חִיָיה בַּר בָּא. וְהָא כְתִיב וְשָׁחַט וְהִזָּה. מָה הַזָּיָיה לֹא הוּכְשְׁרָה בְאִשָּׁה כְאִישׁ אַף שְׁחִיטָה לֹא הוּכְשְׁרָה בְאִשָּׁה כְאִישׁ. אָמַר לֵיהּ. הֲרֵי הַזָּיָיה מִיָימֶיהָ הֲרֵי הִיא כְשֵׁירָה בְזָר וּפְסוּלָה בְאִשָּׁה. אָמַר לֵיהּ. תַּמָּן לֵית כְּתִיב כֹּהֵן. וְלֵיידָא מִילְּתָא כְתִיב אִישׁ. לְהַכְשִׁיר אֶת הַזָּר. הִיא אִישׁ הִיא אִשָּׁה. בְּרַם הָכָא כְּתִיב כֹּהֵן. הִיא זָר הִיא אִשָּׁה. אִין תֵּימַר שֶׁהִיא כְשֵׁירָה בְזָר תּוּכְשַׁר בְּאִשָּׁה. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֵּן יוֹחַי. פַּר שֶׁלְיוֹם הַכִּיפּוּרִים צָרִיךְ כֹּהֵן. וְלָמָּה לֹא אָמַר וְשָׂעִיר. דּוּ קְרָיָיא וְשָׁחַט וְהֵבִיא. מַה הֲבָאָה בְכֹהֵן אַף שְׁחִיטָה בְכֹהֵן. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יָסָא רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֵּן יוֹחַי. פַּר וְשָׂעִיר שֶׁלְיוֹם הַכִּיפּוּרִים צְרִיכִין כֹּהֵן. אָמַר רִבִּי חַגַּיי. בָּרִאשׁוֹנָה הוּא אוֹמֵר. אָנָּא הָשֵּׁם. וּבַשְּׁנִיָיה הוּא אוֹמֵר. אָנָּא בַשֵּׁם. [תַּנֵּי. כֵּיצַד מִתְוַודֶּה. עָוִיתִי פָּשַׁעְתִּי חָטָאתִי. וְאוֹמֵר נוֹשֵׂא עָוֹן וָפֶשַׁע וְחַטָּאָה.] וְאוֹמֵר וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנוֹת בְּנֵי יִשְׂרָאֵל. דִּבְרֵי רִבִּי מֵאִיר. וְחֲכָמִים אוֹמְרִים. עֲוֹנוֹת אֵילּוּ הַזְּדוֹנוֹת. פִּשְׁעֵיהֶם אֵילּוּ הַמְּרָדִים. חַטֹּאתָם אֵילּוּ הַשְּׁגָגוֹת. מֵאַחַר שֶׁהוּא מִתְוַדֶּה עַל הַזְּדוֹנוֹת וְעַל הַמְּרָדִים הוּא חוֹזֵר וּמִתְוַדֶּה עַל הַשְּׁגָגוֹת. אֶלָּא כָךְ הָיָה מִתְוַדֶּה. אָנָּא הַשֵּׁם. חָטָאתִי עָוִיתִי פָּשַׁעְתִּי לְפָנֶיךָ אֲנִי וּבֵיתִי (כול׳) [וּבְנֵי אַהֲרֹן. כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ לֵאמֹר כִּי בַיּוֹם הַזֶּה וגו׳. וְהֵן עוֹנִין אַחֲרָיו. בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד.] וְכֵן מָצִינוּ דֶּרֶךְ כָּל הַמִּתְוַדִּים מִתְוַדִּים. דָּוִד אָמַר חָטָאנוּ עִם אֲבוֹתֵינוּ הֶעֱוִינוּ וְהִרְשָׁעְנוּ. שְׁלֹמֹה בְנוֹ אָמַר [חָטָאנוּ] הֶעֱוִינוּ רָשָׁעְנוּ. דָּנִיאֵל אָמַר חָטָאנוּ עָוִינוּ הִרְשַׁעְנוּ וּמָרָדְנוּ. אַף הוּא כָךְ הָיָה מִתְוַדֶּה. חָטָאתִי עָוִיתִי פָּשַׁעְתִּי לְפָנֶיךָ. מָהוּ שֶׁמֹּשֶׁה אָמַר. נוֹשֵׂא עָוֹן וָפֶשַׁע וְחַטָּאָה. וְאוֹמֵר וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנוֹת בְּנֵי יִשְׂרָאֵל וגו׳. אֶלָּא מִכֵּיוָן שֶׁהוּא מִתְוַדֶּה עַל הַזְּדוֹנוֹת וְעַל הַמְרָדִים כְּאִילּוּ הֵן שְׁגָגוֹת לְפָנָיו. עֲשָׂרָה פְעָמִים הָיָה כֹהֵן גָּדוֹל מַזְכִּיר אֶת הַשֵּׁם בְּיוֹם הַכִּיפּוּרִים. שִׁשָּׁה בְפָר וּשְׁלֹשָׁה בְשָׂעִיר וְאֶחָד בְּגוֹרָלוֹת. הַקְּרוֹבִים הָיוּ נוֹפְלִין עַל פְּנֵיהֵן. הָרְחוֹקִים הָיוּ אוֹמְרִים. בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. אֵילּוּ וְאֵילּוּ לֹא הָיוּ זָזִים מִשָּׁם עַד שֶׁהוּא מִתְעַלֵּם מֵהֵן. זֶה שְּׁמִי לְעֹלָם. זֶה שְּׁמִי לְעַלֵּם. בָּרִאשׁוֹנְה הָיָה אוֹמְרוֹ בְקוֹל גָּבוֹהּ. מִשָּׁרָבוּ הַפְּרוּצִין הָיָה אוֹמְרוֹ בְקוֹל נָמוּךְ. אָמַר רִבִּי טַרְפוֹן. עוֹמֵד הָיִיתִי בֵּין אַחַיי [הַכֹּהֲנִים] בְּשׁוּרָה וְהִטִּיתִי אָזְנִי כְלַפֵּי כֹהֵן גָּדוֹל וּשְׁמַעְתִּיו מַבְלִיעוֹ בִנִעִימַת הַכֹּהֲנִים. בָּרִאשׁוֹנְה הָיָה נִמְסַר לְכָל אָדָם. מִשָּׁרָבוּ הַפְּרוּצִים לֹא הָיָה נִמְסַר אֶלָּא לַכְּשֵׂירִים. שְׁמוּאֵל הֲוָה עֲבַר. שְׁמַע פַּרְסָיָיא מְקַלֵּל לִבְרֵיהּ בֵּיהּ וָמִית. אֲמַר. אֲזַל גַּבְרְא וּמָאן דִּשְׁמַע שְׁמַע. רִבִּי אִינְיָינִי בַּר סוֹסַיי סְלַק גַּבֵּי רִבִּי חֲנִינָה לְצִיפּוֹרִין. אֲמַר. אִיתָא וַאֲנָא מְסַר יָתֵיהּ לָךְ. עֲאַל לֵיהּ בְּרֵיהּ תְּחוֹתִי עַרְסָא. עֲטַשׁ וּשְׁמַע קָלֵיהּ. אֲמַר. מָה אַתּוֹן נְהִיגִין גַּבֵּיכוֹן בִּדְמִיוּ. אֲזֵל. לָא לָךְ וְלָא לֵיהּ. חַד אַסִּי בְצִיפּוֹרִין אֲמַר לְרִבִּי פִינְחָס בַּר חָמָא. אִיתָא וַאֲנָא מְסַר לֵי לָךְ. אֲמַר לֵיהּ. לֵית אֲנָא יְכִיל. אֲמַר לֵיהּ. לָמָּה. אֲמַר לֵיהּ. דַּאֲנָא אֲכִל מַעֲשֵׂר. וּמָאן דִּרְגִיל לֵיהּ לָאֵ יְכִיל מֵיכוּל מִבַּר נַשׁ כְּלוּם.

MISHNAH: He comes to his bull 16:3, 6. ; his bull was standing between the Temple Hall and the altar, its head to the South and its face to the West, and the Cohen standing in the East with his face to the West. He leans his hands on it and confesses, and thus he was saying: “Please Hashem, I acted criminally, I offended, I sinned before You, I and my house. Please Hashem, please atone the criminal acts, and the offenses, and the sins, by which I offended, acted criminally, and sinned before You, I and my house, as is written in the Torah of Your servant Moses 16:30. , because on that day He will atone for you, etc.” They answer him: “Praised be the glory of His Kingdom forever and ever” He comes to the Eastern part of the courtyard, North of the altar; the executive officer to his right and the head of the serving family Each watch was divided into 6 families; each family serving for one day, except for the Sabbath when the entire watch were serving together. The head of the family serving on the day of Atonement accompanies the High Priest. to his left. There were two he-goats, 16:8. and an um was there with two lots in it. They were of boxwood but Ben Gamia made them from gold; he was remembered for praise. HALAKHAH: What is “North of the altar” which is qualified for the slaughter of most holy sacrifices 1:11 ; for all other most holy sacrifices it is prescribed that they be slaughtered “at the place of the elevation sacrifice.”. ? From the Northern wall of the altar to the Northern wall of the courtyard the entire width of the altar, i. e., 32 cubits 3:1. , the words of Rebbi 20a), “R. Yose ben R. Jehudah”. This reading is required here also since Rebbi is quoted later to extend the permitted area another 22 cubits Eastward. . Rebbi Eleazar ben Rebbi Simeon says, from before the House of Knives up to instruct that all kinds of most holy sacrifices must be slaughtered “before the Eternal”, i. e., to the East of the Temple Hall. between the Hall and the altar, to the Eastern wall of the courtyard. Rebbi adds: the place where Cohanim can enter, eleven cubits, and the place where Israel can enter, eleven cubits 2:6). Rebbi adds that part of the area of all courtyards which is North of the altar. , from the Northern rim of the altar to the Eastern wall of the courtyard. Rebbi Joḥanan said, we do not find that slaughter be qualified 3:1 states without dissent that slaughter of sacrifices by a Non-Cohen, a woman, or a slave, is qualified. by a non-Cohen. Rav commanded his students, everywhere state “he slaughters”, but for the Cow 19). Here one has to switch the places of “slaughters” and sprinkles.” Rav instructed that in baraitot specifying where a Cohen is indispensable, it always should mention sprinkling (mostly pouring the blood on the altar) but not slaughtering. But he requires that the Cow be slaughtered by a Cohen even though Num. 19:3 states only that somebody has to slaughter the Cow in the Cohen’s presence. state “sprinkles”; and Rebbi Joḥanan said, we do not find that slaughter be (qualified) [disqualified] by a non-Cohen. Rebbi Ḥiyya bar Abba objected. Is it not written, he slaughters, he sprinkles 19:3, 4. This sprinkling is not that of water with the ashes of the Red Cow, but of its blood, and the verse specifies that it has to be done by the Cohen. ? Since sprinkling is not qualified by a woman as by a man 19:18 is that it describes a rite which does not require a Cohen. , also slaughter is not qualified by a woman as by a man. He said to him, but sprinkling always was qualified by a Non-Cohen and disqualified by a woman. He answered him, there “Cohen” is not written 16:15. While in the case of the bull, Aaron is only commanded to sacrifice (v. 6), in the case of the he-goat it is spelled out that he has to slaughter. There is more reason to require the High Priest to personally slaughter the he-goat than the bull. . For which purpose is written a man? To qualify a non-Cohen. There is no difference between man and woman. If you are saying that it is qualified by a non-Cohen, it has to be qualified by a woman. Rebbi Samuel bar Rav Isaac, Rebbi Joḥanan in the name of Rebbi Simeon ben Iohai. The bull of the Day of Atonement requires a Cohen. But why does he not say, “and the he-goat”? That is the verse, and he slaughters, and he brings 16:15. While in the case of the bull, Aaron is only commanded to sacrifice (v. 6), in the case of the he-goat it is spelled out that he has to slaughter. There is more reason to require the High Priest to personally slaughter the he-goat than the bull. . Since bringing is by a Cohen, also the slaughter is by a Cohen. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Joḥanan in the name of Rebbi Simeon ben Iohai. The bull and the he-goat of the Day of Atonement require a Cohen. Rebbi Ḥaggai said, the first time he says “please Hashem”, the second time he says, “please Bashem” 16:30), but fixes the text for the re-enactment of the ritual in the musaph prayer of the Day of Atonement. 2(4–6), the entire paragraph. The starting sentence was added by the corrector, probably from one of the parallel sources. [It was stated: “How does he confess? “I acted criminally, I rebelled, I sinned;’ and it says 34:7. , He forgives crime, rebellion, and sin; and it says 16:21. , and he shall confess over it all crimes of the Children of Israel, etc., the words of Rebbi Meïr. But the Sages say, criminal acts are intentional crimes, offenses are rebellions, sins are inadvertent actions 1:3 (Note 114), Babli Ševuot 12b, Keritut 25b. . After he confesses about criminal acts he turns around and confesses about inadvertent acts? But he confesses as follows: Please Hashem, I sinned, I acted criminally, I rebelled before You, I and my house (etc..) [and the sons of Aaron. As is written in the Torah of Moses as follows, for on that day he shall, etc. They, answer him: “Praised be the glory of His Kingdom forever and ever”.] And so we find that confessors do confess. David said 106:6. The vaw added to the last word is from the synagogue service of the Day. , we and our fathers sinned, we acted criminally and we led to bad behavior. His son Solomon said 8:47. , [we sinned,] we acted criminally, behaved badly. Daniel said9:5. , we sinned, we acted criminally, we led to bad behavior, and we rebelled. Also he was confessing thus: I sinned, I acted criminally, I rebelled before You. What means this which Moses said, He forgives crime, rebellion, and sin; and it says, and he shall confess over it all crimes of the Children of Israel, etc.? But since he confesses to criminal rebellious acts, it is as if they were inadvertent sins before Him.” Ten times did the High Priest pronounce the Name on the Day of Atonement: Six times with the bull, and three with the he-goat, and once with the lots. Those near were falling on their faces, those farther away were saying “Praised be the glory of His Kingdom forever and ever”. These and those did not move away from there before they forgot it. This is My Name forever 3:14. , “this is My Name to conceal. 50a. ” In earlier times he was saying it aloud. Since the lawless increased, he said it softly. Rebbi Tarphon said, I was standing in a row with my brothers the Cohanim and turned my ear towards the High Priest, when I heard him mixing it with the song of the Cohanim. In earlier times it was given to everybody. Since the lawless increased, it was given only to qualified ones. (Q). The strict Aramaic used in the paragraph attests to its aggadic character, explaining why the knowledge of the correct pronunciation of the Name is lost. Samuel was passing by when he heard a Persian cursing his son by it; he died. He said, a man is gone and [he] who heard, heard. Rebbi Iniany bar Sosay went up to Rebbi Ḥanina in Sepphoris. He said, come and I shall transmit it to you. His son went under the couch. He sneezed and he heard the sound. He said, why are you acting together in trickery, go! Neither for you nor for him. A physician in Sepphoris said to Rebbi Phineas bar Ḥama, come and I shall transmit it to you. He told him, I am unable. He asked him, why? He said to him, because I am eating tithe, and anybody conversant with it cannot eat anything from any person.

בָּא לוֹ לְמִזְרַח הָעֲזָרָה לִצְפוֹן הַמִּזְבֵּחַ הַסְּגָן בִּימִינוֹ וְרֹאשׁ בֵּית אָב מִשְּׂמֹאלוֹ. וְשָׁם שְׁנֵי שְׂעִירִים וְקַלְפֵּי הָיְתָה שָׁם וּבָהּ שְׁנֵי גוֹרָלוֹת. שֶׁל אֶשְׁכְּרוֹעַ הָיוּ וַעֲשָׂאָן בֶּן גַּמְלָא שֶׁל זָהָב וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשֶׁבַח: בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר שֶׁלֹּא הָיוּ לוֹ אֶלָּא שְׁנָיִם. וְאַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר שֶׁלֹּא יִהְיוּ מֵימָיו נִפְסָלִין בְּלִינָה. מוֹנְבַּז הַמֶּלֶךְ הָיָה עוֹשֶׂה כָּל יְדוֹת הַכֵּלִים שֶׁל יוֹם הַכִּפּוּרִים שֶׁל זָהָב. הִילְנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב עַל פִּתְחוֹ שֶׁל הֵיכָל. וְאַף הִיא עָשְׂתָה טַבֻּלָא שֶׁל זָהָב שֶׁפָּרָשַׁת סוֹטָה כְתוּבָה עָלֶיהָ. נִיקָנוֹר נַעֲשׂוּ נִסִּים לְדַלְתוֹתָיו וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשֶׁבַח: אֵי זֶהוּ צְפוֹנוֹ שֶׁלְמִזְבֵּחַ שֶׁהוּא כָשֵׁר בִּשְׁחִיטַת קָדְשֵׁי קָדָשִׁים. מִקִּירוּ שֶׁלְמִזְבֵּחַ צְפוֹנִי. גָּרַשׂ בְּהִילְכְתָא עִילִּיתָא עַד מִקִּירוּ שֶׁלְמִזְבֵּחַ הַצְּפוֹנִי וְעַד כּוֹתֶל הָעֲזָרָה הַמִּזְרַחִי. חֲמִשָּׁה דְבָרִים הָיָה הַסְּגָן מְשַׁמֵּשׁ. הַסְּגָן אוֹמֵר לוֹ. אִישִׁי כֹהֵן גָּדוֹל הַגְבֵּהַּ יְמִינְךָ. סְגָן מִיְּמִינוֹ וְרֹאשׁ בֵּית אָב מִשְּׂמֹאלוֹ. הֵנִיף הַסְּגָן בַּסּוּדָרִין. אָחַז הַסְּגָן בִּימִינוֹ וְהֶעֱלָהוּ. לֹא הָיָה כֹהֵן גְּדוֹל מִתְמַנֶּה לִהְיוֹת כֹּהֵן גְּדוֹל עַד שֶׁהוּא נַעֲשֶׂה סְגָן. וְקַלְפֵּי הָיָה שָׁם וּבָהּ שְׁנֵי גוֹרָלוֹת. וְשֶׁלְאֶשְׁכְּרוֹעַ הָיוּ. מָהוּ אֶשְׁכְּרוֹעַ. פֻּסְקִינוֹן. רִבִּי שְׁמוּאֵל אֲחוֹי דְרַב בָּעֵי. אָבְדוּ. מָהוּ לָעֲשׂוֹת תַּחְתֵּיהֶן שֶׁלְזָהָב. יָיבֹא כְהָדָא. שֶׁמַּעֲלִין בַּקּוֹדֶשׁ וְלֹא מוֹרִידִין. וְיַעֲשׂוּ דַדִּין זֶה עַל גַּבֵּי זֶה. אָמַר רִבִּי יוֹנָה. כְּיוֹם מְרוּבֶּה שֵׁלְתָּמִיד. הָעֶלְיוֹן מִשֵּׁם כְּלי פָּחוּת בְּרוּבּוֹ. וְהַתַּחְתּוֹן אֵין בּוֹ מִשֵּׁם אֲוִירוֹ שֶׁלְכֶּלִי. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אַמַּת הַמַּיִם הָיְתָה מוֹשֶׁכֶת לוֹ מֵעֵיטָם. וְהָיוּ רַגְלֵי שֶׁבַּדָּרוֹם פְּחוּתִין כְּרִימּוֹנִים. רִבִּי שִׁמְעוֹן בַּר כַּרְסָנָא בְשֵׁם רִבִּי אָחָא. הַיָּם בֵּית טְבִילָה לַכֹּהֲנִים הוּא. וְהַיָּם לְרָחְצָה לַכֹּהֲנִים בּוֹ. וְלֹא כְלִי הוּא. אַמַּת הַמַּיִם מוֹשֶׁכֶת לוֹ מֵעֵיטָם וְהָיוּ רַגְלֵי שֶׁבַּדָּרוֹם פְּחוּתִים כְּרִימּוֹנִים. כְּתִיב וְאֵלֶּה מִסְפָּרָם אֲגַרְטְלֵי זָהָב שְׁלשִׁים. רִבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר. מְקוֹם שָׁאוֹגְרִין בּוֹ דָמוֹ שֵׁלְטָלֶה. אֲגַרְטְלֵי כֶסֶף אָלֶף. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מְקוֹם שָׁאוֹגְרִין דָמוֹ שֵׁלְפָּר. מַחֲלָפִים תִּשְׁעָה וְעֶשְׂרִים. אָמַר רִבִּי סִימוֹן. אֵילּוּ הַסַּכִּינִין. כַּיי דְתַנִּינָן תַּמָּן. הוּא הָיָה נִקְרָא בֵּית הַחִילְפוֹת. שֶׁשָּׁם הָיוּ גּוֹנְזִין אֶת הַסַּכִּינִין. הִילְנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב עַל פִּתְחוֹ שֶׁל הֵיכָל. תְּרֵין אֲמוֹרִין. חַד אָמַר. מְנַרְתָּא. וְחָרָנָה אָמַר. קוֹנְכִיתָא. תִּרְגֵּם עֲקִילַס. לָקָבֵל נֶבְרַשְׁתָּא לַמְפַּדָס. אַף הִיא עָשְׂתָה טַבֻּלָה שֶׁלְּזָהָב שֶׁפָּרָשַׁת סוֹטָה כְתוּבָה עָלֶיהָ. שֶׁבַּשָּׁעָה שֶׁהָיְתָה הַחַמָּה זוֹרַחַת הָיוּ הַנִּיצוֹצוֹת מְנַתְּזִין מִמֶּנָּה וְהָיוּ יוֹדְעִין שֶׁזָּרְחָה הַחַמָּה. וּמַה הָיָה כָתוּב עָלֶיהָ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי יַנַּאי. אֲלֶ״ף בֵּי״ת הָיָה כָתוּב עָלֶיהָ. וְהָא תַנֵּי. כִּכְתָב שֶׁכָּאן כֵּן כְּתָב שֶׁכָּאן. לֹא מְעוּבֶּה וְלֹא מֵידַק אֶלָּא בֵינוֹנִי. פָּתַר לָהּ. כְּאֲלֶ״ף שֶׁכָּאן [כֵּן] אֲלֶ״ף שֶׁכָּאן. כְּבֵי״ת שֶׁכָּאן כֵּן בֵי״ת שֶׁכָּאן. תַּנֵּי רִבִּי הוֹשַׁעְיָה. כָּל פָּרָשַׁת סוֹטָה הָיָה כָתוּב עָלֶיהָ. שֶׁמִּמֶּנָּה הָיָה קוֹרֵא וּמְתַרְגֵּם כָּל דִּקְדּוּקֵי הָפָּרָשָׁה. נִיקָנוֹר נַעֲשׂוּ נִיסִּים לְדַלְתוֹתָיו. וּמַזְכִּירִין אוֹתוֹ לְשֶׁבַח. תַּנֵּי. מַעֲשֶׂה שֶׁהָיוּ בָאִין בִּסְפִינָה וְעָמַד עֲלֵיהֶן סַעַר גָּדוֹל בַּיָּם. וְנָטְלוּ אֶחָד מֵהֶם וְהִטִּילוּהוּ בַיָּם. וּבִיקְשׁוּ לְהַטִּיל עוֹד שֵׁינִי וְעָמַד וְגִיפְפוֹ. אָמַר לָהֶן. אִם מַטִּילִין אַתֵּם אוֹתוֹ לַיָּם הִטִּילוּנִי עִמּוֹ. וְהָיָה בוֹכֶה וּמִתְאַבֵּל וּבָא עַד שֶׁהִגִּיעַ לִלְמֵינָהּ שֶׁל יָפוֹ. כֵּיוָן שֶׁהִגִּיַע לִלְמֵינָהּ שֶׁל יָפוֹ הִתְחִיל מְבַעְבֵּעַ מִתַּחַת הַסְּפִינָה. כַּיי דְתַנִּינָן תַּמָּן. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם נִשְׁתַּנּוּ לִהְיוֹת שֶׁלְזָהָב חוּץ מִשַּׁעֲרֵי נִיקָנוֹר מִפְּנֵי שֶׁנַּעֲשָׂה בָהֶן נֵס. וְיֵשׁ אוֹמְרִים מִפְּנֵי שֶׁנְּחוּשְׁתָּן מַצְהִיב. תַּנֵּי בְשֵׁם רִבִּי לִיעֶזֶר. נְחוּשְׁתָּן הָיָה (קָרִונְתִיוֹן) [מַצְהִיב וְיוֹתֵר] יָפֶה מִשֶּׁל זָהַב.

MISHNAH: Ben Qatin made twelve spouts to the basin, which had only two. He also made a mechanical device for the basin that its water should not become disqualified overnight of water which is enough to purify and therefore never becomes disqualified. Otherwise the sunrise of a new day disqualifies all remainders of the service of the previous day. . King Monobaz made all handles of the vessels for the Day of Atonement of gold. His mother Helene made a golden chandelier at the door of the Temple. She also made a golden table with the Chapter about the deviant wife written on it. Miracles happened to Nicanor’s doors; one remembers him for praise. HALAKHAH: What is “North of the altar” which is qualified for the slaughter of most holy sacrifices 1:11 ; for all other most holy sacrifices it is prescribed that they be slaughtered “at the place of the elevation sacrifice.”. ? From the Northern wall of the altar; one repeats this from the preceding Halakhah up to “from the Northern rim of the altar to the Eastern wall of the courtyard.” For five things did the executive officer serve. The executive officer says to him, Sir High Priest, lift your right hand. The executive officer to his right and the head of the serving family Each watch was divided into 6 families; each family serving for one day, except for the Sabbath when the entire watch were serving together. The head of the family serving on the day of Atonement accompanies the High Priest. to his left. The executive officer swings scarves 7:3. . The executive officer grabs his hand and brings him up 7:3. . Nobody was appointed High Priest if he had not first been appointed executive officer. “And an urn was there with two lots in it. They were of boxwood. What is “of boxwood”? Πύξινον 7:11 (Note 177), Gen. r. 15(2). . Rebbi Samuel, Rav’s brother, asked: If they were lost, must the replacement be made from gold? It shall come following “one increases in holiness but does not decrease 6:6. .” Could they make spouts one on top of the other? Rebbi Jonah said, for the maximum day of the daily sacrifice. The top because of a vessel reduced in its majority. But is the lower not in the category of volume inside a vessel water drawn in a container and poured into a cistern renders the latter disqualified. One has to prove that the basin does not qualify as a container. According to the Babli, the original two spouts were one on top of the other (37a). As was noted in Eruvin (Chapter 1, Notes 199–206) the Solomon’s basin was a cylinder put on top of a rectangular solid. The upper part, being totally open to the bottom, is not a container. But the bottom seems to be a container. ? Rebbi Joshua ben Levi said, a water canal was drawing from Etam “the pools of Salomon”, source of the water for the Temple. , and the feet to the South were reduced in the size of pomegranates 7:25). A hole in the size of a pomegranate makes any vessel pure since it cannot be a container even for solid food (Mishnah Kelim 17:1). (In Q, there is no mention of “Southern”.) . Rebbi Simeon ben Carsana in the name of Rebbi Aḥa: The Sea was a place of immersion of the Cohanim, and the Sea for the Cohanim to wash in it . But was it not a vessel? A water canal was drawing from Etam, and the feet to the South were reduced in the size of pomegranates. It is written 4:6. The topic is to find roots for the uncommon words אֲגַרְטְלֵ֨י, מַֽחֲלָפִי֭ם. : And these are their numbers: gold basins 30, Rebbi Samuel bar Nahman said, places where the blood of the lamb was collected. Silver basins 1’000, Rebbi Simeon ben Laqish said, places where the blood of the bull was collected. Knives 29, Rebbi Simon said, these are the knives, as we have stated there 4:7. , “it was called the place of knives since there they hid the knives.” “His mother Helene made a golden chandelier at the door of the Temple..” Two Amoraim. One said, a chandelier. But the other said, a basin. Aquila translated before the chandelier, λαμπάδος 5:5. . 2:2 (Notes 91–97). “also she made a golden plate with the paragraph of the suspected wife written on it.” When the sun rose, sparks were reflected on it and one knew that the sun had risen. What was written on it? Rebbi Simeon ben Laqish said in the name of Rebbi Yannai: Alef-Bet was written on it II, pp. 88–95). . But did we not state: In the script there it was written here, not heavy, not thin, but average. Explain “the Alef there” by “from the Alef there”, “the Bet there” by ’’from the Bet there”. Rebbi Hoshaia stated: The entire paragraph of the suspected wife was written there, and from it he was reading and explaining all details of the paragraph. “Miracles happened to Nicanor’s doors; one remembers him for praise.” It was stated: “It happened that they were traveling in a ship when they ran into a big storm. They took one of the doors and threw it into the sea. When they wanted to throw also the second one he stood up and embraced it. He told them, it you are throwing it into the sea, throw me with it. He was crying and mourning continuously until he arrived at the port of Jaffa. When he arrived at the port of Jaffa it started bubbling under the ship. As we have stated there 2:3. , ‘ All doors there were changed into golden ones except Nicanor’s doors since a miracle happened to them, but some say because their bronze had a golden shine.’ ” It was stated in the name of Rebbi Eliezer, “their bronze was (Corinthian) [gold colored and more] beautiful than gold.”

וְאֵילּוּ לִגְנַאי שֶׁל בֵּית גַּרְמוּ לֹא רָצוּ לְלַמֵּד עַל מַעֲשֵׂה לֶחֶם הַפָּנִים. שֶׁל בֵּית אַבְטִינָס לֹא רָצוּ לְלַמֵּד עַל מַעֲשֵׂה הַקְּטֹרֶת. הוּגְדָּס בֶּן לֵוִי הָיָה יוֹדֵעַ פֶּרֶק בַּשִּׁיר וְלֹא רָצָה לְלַמֵּד. בֶּן קַמְצָר לֹא רָצָה לְלַמֵּד עַל מַעֲשֵׂה הַכְּתָב. עַל הָרִאשׁוֹנִים נֶאֱמַר זֵכֶר צַדִּיק לִבְרָכָה. וְעַל אֵילּוּ נֶאֱמַר וְשֵׁם רְשָׁעִים יִרְקָב: וְאֵילּוּ לִגְנַיי. בֵּית גַּרְמוּ. בֵּית גַּרְמוּ הָיוּ בְקִיאִין בְּמַעֲשֶׁה לֶחֶם הַפָּנִים וּבְרִדִּיָיתוֹ וְלֹא רָצוּ לְלַמֵּד. שָׁלְחוּ וְהֵבִיאוּ אוּמָנִים מֵאַלֶכְּסַנְדְרִיָּאה. וְהָיוּ בְקִיאִים בְּמַעֲשֶׁה לֶחֶם הַפָּנִים. וּבְרִדִּיָיתוֹ לֹא הָיוּ בְקִיאִין. בֶּית גַּרְמוּ הָיוּ מַסִּיקִין מִבִּפְנִים וְרוֹדִין מִבַּחוּץ. וְלֹא הָיְתָה מְעַפֶּשֶׁת. וְאֵילּוּ הָיוּ מַסִּיקִין מִבִּפְנִים וְרוֹדִין מִבִּפְנִים. וְהָיְתָה מְעַפֶּשֶׁת. וְכֵיוָן שֶׁיָּדְעוּ חֲכָמִים בַּדָּבָר אָמְרוּ. כָּל מַה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לִכְבוֹדוֹ בָּרָא. כֹּל פָּעַל יְי לַמַּעֲנֵהוּ. שָׁלְחוּ אַחֲרֵיהֵם וְלֹא רָצוּ לָבוֹא עַד שֶׁכָּפְלוּ לָהֶן שְׂכָרָן. שְׁנֵים עַשָׂר מְנָה הָיוּ נוֹטְלִין וְנָתְנוּ לָהֶן עֶשְׂרִים וְאַרְבַּע. רִבִּי יְהוּדָה אוֹמֵר. עֶשְׂרִים וְאַרְבַּע הָיוּ נוֹטְלִין וְנָתְנוּ לָהֶן אַרְבָּעִים וּשְׁמוֹנֶה. אָמְרוּ לָהֶן. מִפְּנֵי מַה אֵין אַתֶּם רוֹצִין לְלַמֵּד. אָמְרוּ לָהֶן. מְסוֹרֶת הִיא בְיָדֵינוּ מֵאֲבוֹתֵינוּ שֶׁהַבַּיִת הַזֶּה עָתִיד לִיחָרֵב. שֶׁלֹּא יִלְמְדוּ אֲחֵרִים וְיִהְיוּ עוֹשִׂין כֵּן לִפְנֵי עֲבוֹדָה זָרָה שֶׁלָּהֶן. בִּדְבָרִים הַלָּלוּ מֻזְכִּירִין אוֹתָן לִשְׁבָח. שֶׁלֹּא יָצָא בְּיַד בְּנֵיהֶם פַּת נְקִיָיה מֵעוֹלָם. שֶׁלֹּא יְהוּ אוֹמְרִים. מִמַּעֲשֶׂה לֶחֶם הַפָּנִים הֵן אוֹכְלִין. שֶׁלְבֵּית אַבְטִינָס הָיוּ בְקִיִּין בְמַעֲשֵׂה הַקְּטוֹרֶת וּבְמַעֲלֶה עָשָׁן וְלֹא רָצוּ לְלַמֵּד. שָׁלְחוּ וְהֵבִיאוּ אוּמָנִים מֵאַלֶכְּסַנְדְרִיָּאה. וְהָיוּ בְקִיִּין בְמַעֲשֵׂה הַקְּטוֹרֶת. וּבְמַעֲלֶה עָשָׁן לֹא הָיוּ בְקִיאִין. שֶׁלְבֵּית אַבְטִינָס הָיְתָה מִתַמֶּרֶת וְעוֹלָה וּפּוֹסָה וְיוֹרֶדֶת. וְשֶׁלְאֵילוּ הָיְתָה פוֹסָה מִיַּד. וְכֵיוָן שֶׁיָּדְעוּ חֲכָמִים בַּדָּבָר אָמְרוּ. כָּל מַה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לִכְבוֹדוֹ בָּרָא. שֶׁנֶּאֱמַר כֹּל הַנִּקְרָא בִשְׁמִי וגו׳. שָׁלְחוּ אַחֲרֵיהֵן וְלֹא רָצוּ לָבוֹא כול׳ עַד לִפְנֵי עֲבוֹדָה זָרָה שֶׁלָּהֶן. בִּדְבָרִים הַלָּלוּ מֻזְכִּירִין אוֹתָן לִשְׁבָח. שֱׁלֹּא יָצָאת אִשָּׁה שֶׁלְאֶחָד מֵהֶן מְבושֶׂמֶת מֵעוֹלָם. וְלֹא עוֹד אֶלָּא כְשֶׁהָיָה אֶחָד מֵהֶן נוֹשֵׂא אִשָּׁה מִמָּקוֹם אַחֵר הָיָה פוֹסֵק עִמָּהּ שֶׁלֹּא תִתְבַּשֵּׂם. אָמַר רִבִּי יוֹסֵי. מָצָאתִי תִינּוֹק אֶחָד מִבֵּית אַבְטִינָס. אָמַרְתִּי לוֹ. בְּנִי. מֵאֵי זוֹ מִשְׁפָּחָה אַתָּה. אָמַר לִי. מִמִּשְׂפַּחַת פְּלוֹנִית. אָמַרְתִּי לוֹ. בְּנִי. אֲבוֹתֶיךְ לְפִי שֶׁנִּתְכַּוְונוּ לְרַבּוֹת כְּבוֹדָם וּלְמָעֵט כְּבוֹד שָׁמַיִם לְפִיכָךְ נִתְמָעֵט כְּבוֹדָם וּכְבוֹד שָׁמַיִם נִתְרַבָּה. אָמַר רִבִּי עֲקִיבְה. שָׂח לִי שִׁמְעוֹן בֶּן (לגס) [לגה]. מְלַקֵּט הָיִיתִי עֲשָׂבִים אֲנִי וְתִינּוֹק אֶחָד שֶׁלְּבֵית אַבְטִינָס. וְרָאִיתִי אוֹתוֹ שֶׁבָּכָה וְרָאִיתִי אוֹתוֹ שֶׁשָּׂחַק. אָמַרְתִּי לוֹ. בְּנִי. לָמָּה בָכִיתָה. אָמַר לִי. עַל כְּבוֹד בֵּית אַבָּא שֶׁנִּתְמָעֵט. וְלָמָּה שָׂחַקְתָּה. אָמַר לִי. עַל הַכָּבוֹד הַמְתוּקָּן לַצַּדִּיקִים לְעָתִיד לְבוֹא. הֲרֵי מַעֲלֶה עָשְׁן לְנֶגְדִּי. נוֹמֵיתִי לוֹ. בְּנִי. הַרְאֵהוּ לִי. אָמַר לִי. מְסוֹרֶת בְּיָדִי מֵאֲבוֹתַיי שֶׁלֹּא לְהַרְאוֹתוֹ לְבִירְיָיה. אָמַר רִבִּי יוֹחָנָן בֶּן נוּרִי. פָּגַע בִּי זָקֵן אֶחָד מִשֶּׁלְבֵּית אַבְטִינָס. אָמַר לִי. רִבִּי. לְשֶׁעָבַר הָיוּ בֵית אַבָּא צְנוּעִין וְהָיוּ מוֹסְרִין אֶת הַמְגִילָּה הַזֹּאת אֵילּוּ לָאֵילּוּ. וְעַכְשָׁיו שֶׁאֵינָן נֶאֱמָנִין הֵילָךְ אֶת הַמְגִילָּה והִיזָּהֵר בָּהּ. וּכְשֶׁבָּאתִי וְהִרְצֵיתִי אֶת הַדְּבָרִים לִפְנֵי רִבִּי עֲקִיבָה זָלְגוּ דְמָעָיו וְאָמַר. מֵעַתָּה אֵין אָנוּ צְרִיכִין לְהַזְכִּירָן לִגְנַאי. וְכוּלְּהֹן מָצְאוּ מַתְלָא לְדִבְרֵיהֶן חוּץ מִבֶּן קַמְצָר. כַּיי דְתַנִּינָן תַּמָּן. אֵילּוּ הֵן הַמְמוּנִּין שֶׁהָיוּ בַּמִּקְדָּשׁ. רִבִּי חִזְקִיָּה אָמַר. רִבִּי סִימוֹן וְרַבָּנִן. חַד אָמַר. כְּשֵׁירֵי כָּל דּוֹר וָדוֹר בָּא לִמְנוֹת. וְחָרָנָה אָמַר. מִי שֶׁהָיָה בְאוֹתוֹ הַדּוֹר מָנָה מַה שֶׁבְּדוֹרוֹ. מָאן דְּאָמַר. כְּשֵׁירֵי כָּל דּוֹר וָדוֹר בָּא לִמְנוֹת. עַל כּוּלָּם הוּא אוֹמֵר. זֵיכֶר צַדִּיק לִבְרָכָה. מָאן דְּאָמַר. מִי שֶׁהָיָה בְאוֹתוֹ הַדּוֹר מָנָה מַה שֶׁבְּדוֹרוֹ. עַל כּוּלָּם הוּא אוֹמֵר. וְשֵׁם רְשָׁעִים יִרְקָב. עַל מִי נֶאֱמַר זֵיכֶר צַדִּיק לִבְרָכָה. עַל בֶּן קָטִין וַחֲבֵירָיו. וְעַל כּוּלָּן הָיָה בֶּן זוֹמְא אוֹמֵר. מִשֶּׁלָּךְ יִתְּנוּ לָךְ. וּבִשְׁמָךְ קוֹרִין אוֹתָךְ. וּבָשִׁבְחָךְ מוֹשִׁיבִין אוֹתָךְ. וְאֵין שִׁכְחָה לִפְנֵי הַמָּקוֹם. וְאֵין אָדָם נוֹגֵעַ בְּמוּכָן לָךְ.

MISHNAH: But the following are for shame: The family Garmu did not want to teach the preparation of the shew-bread. The family Eutinos did not want to teach about preparation of the incense. Hugdas ben Levi knew a chapter about song and did not want to teach. Ben Qamsar did not want to teach writing technique. About the earlier ones it is said 10:3. , the remembrance of the just is for blessing, and about those it is said, but the name of evildoers shall rot. HALAKHAH: “The following are for shame: The family Garmu.” 5:2 ( ש ), Babli 38a, Cant. rabba 3:8. The Šeqalim text of the Babli editio princeps belongs to the spelling tradition of the Tosephta. “The family Garmu were experts in preparing the shew-bread and its removal from the oven, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the shew-bread but were not experts in its removal from the oven. The family Garmu were heating from within and removing from the outside, and it did not become moldy. But those were heating from the outside and removing from the inside, and it became moldy. When the Sages realized the situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; all work of the Eternal is for Himself 16:4. . They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina declare this weekly wages, an exaggeration. , so they gave them twenty-four. Rebbi Jehudah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our forefathers that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship. In the following matter one mentions them for praise, that in the hands of their children white bread was never found, so people should not say, from the preparation of shew-bread they are eating.” 5:2, Babli 38a, Cant. rabba 3:8. The text here is slightly shortened. “The family Eutinos were experts in preparing the incense and the smoke-creating herb, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the incense but were not experts in the smoke-creating herb. The family Eutinos’s was going straight up, and spread, and descended. But theirs was immediately spreading. When the Sages realized the situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; as it is said.43:7. , all which is called by My Name, etc. They sent after them, but they refused to come, etc., up to “before their foreign worship.” In the following matter one mentions them for praise, that no woman of any of them ever went out perfumed. Not only that, but if one of them married a woman from outside, he contracted with her that she should not use perfume. Rebbi Yose said, I found a child of the family Eutinos. I said to him, my son, from which family are you? he told me, from family X. I said to him, my son, because your forefathers intended to increase their prestige and to decrease Heaven’s prestige, therefore their prestige was diminished and Heaven’s prestige increased. Rebbi Aqiba said, Simeon ben Lagos following the text in the other sources. told me, I was collecting herbs, I and a youth from the family Eutinos, when I saw him crying and laughing. I said to him, my son, why did you cry? He said to me, about the prestige of my family which is diminished. And why did you laugh? About the glory prepared for the Just in the future world; there is smoke-creating herb before me! I said to him, my son, show it to me. He answered me, I have a tradition from my ancestors not to show it to any creature.’ Rebbi Joḥanan ben Nuri said, I met an old man from the family Eutinos. He said to me, ‘Rabbi. In the past my family were humble, and transmitting this scroll one to the other. But now they are not trustworthy; here the scroll is yours and take care of it.’ When I came and repeated these words before Rebbi Aqiba, his tears flowed and he said, from now on we do not have to mention them for shame.” All found an excuse for their behavior except Ben Qamsar. Also following what we have stated there 5:1. The following Paragraph also is there (Leiden ms. ש , Babli editio princeps שׁ , Munich ms. of the Babli M.) . “These are the appointees who were in the Sanctuary.” Rebbi Ḥizqiah said, Rebbi Simon and the rabbis. One said, he comes to enumerate the qualified ones of every generation. But the other said, he who was in a generation enumerated what was in his generation. He who said, he comes to enumerate the qualified ones of every generation, about all of them he says 10:3. , the remembrance of the just is for blessing. He who said, he who was in a generation enumerated what was in his generation, about all of them he says 10:3. , but the name of evildoers shall not. About whom was it said, the remembrance of the just is for blessing? About Ben Qatin and his kind. About all of them, Ben Zoma says, from yours they will give you, and by your name they are calling you, and according to your praise they place you, and there is no forgetting before the Omnipresent, and nobody touches what is prepared for you.