Jerusalem Talmud Yoma Chapter 4

טָרַף בַּקַּלְפֵּי וְהֶעֱלָה שְׁנֵי גוֹרָלוֹת. אֶחָד כָּתוּב עָלָיו לַשֵּׁם וְאֶחָד כָּתוּב עָלָיו לַעֲזָאזֵל הַסְּגָן בִּימִינוֹ וְרֹאשׁ בֵּית אָב מִשְּמֹאלוֹ. אִם שֶׁל שֵׁם עָלָה בִימִינוֹ הַסְּגָן אוֹמֵר לוֹ אִישִׁי כֹהֵן גָּדוֹל הַגְבֵּהַּ אֶת יְמִינְךָ. וְאִם בִּשְׂמֹאלוֹ עָלָה רֹאשׁ בֵּית אָב אוֹמֵר לוֹ אִישִׁי כֹהֵן גָּדוֹל הַגְּבֵּהַּ אֶת שְׂמֹאלְךָ. נְתָנָם עַל שְׁנֵי שְׂעִירִים וְאוֹמֵר לַיי חַטָּאת. רִבִּי יִשְׁמָעֵאל אוֹמֵר לֹא הָיָה צָרִיךְ לוֹמַר חַטָּאת אֶלָּא לַיי. וְהֵן עוֹנִין אַחֲרָיו בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: טָרַף בַּקַּלְפֵּי כול׳. לֹא סוֹף דָּבָר קַלְפֵּי אֶלָּא אֲפִילוּ קַלָּתוֹת. וְלָמָּה אָמְרוּ קַלְפֵּי. כְּדֵי לַעֲשׂוֹת פּוֹמְבֵּי לַדָּבָר. וְיָבִיא שְׁנֵי חוּטִין. אֶחָד שְׁחוֹר וְאֶחָד לָבָן. וְיִקְשׁוֹר עֲלֵיהֶם וְיֹאמַר. זֶה לַשֵּׁם וְזֶה לָעַזָּאזֵל. תַּלְמוּד לוֹמַר גּוֹרָל אֶחָד לַיי. שֶׁיְּהֵא נִיכָּר שֶׁהוּא לַיי. וְגוֹרָל אֶחָד לַעֲזָאזֵל. שֶׁיְּהֵא נִיכָּר שֶׁהוּא לָעַזָּאזֵל. וְיָבִיא שְׂנֵי צְרוֹרוֹת. אֶחָד שְׁחוֹר וְאֶחָד לָבָן. [וְיִתֵּן עֲלֵיהֶם] וְיֹאמַר. זֶה לַשֵּׁם וְזֶה לָעַזָּאזֵל. תַּלְמוּד לוֹמַר גּוֹרָל אֶחָד לַיי. [שֶׁיְּהֵא נִיכָּר שֶׁהוּא לַיי. וְגוֹרָל אֶחָד לַעֲזָאזֵל. שֶׁיְּהֵא נִיכָּר שֶׁהוּא לַעֲזָאזֵל. וְיִכְתּוֹב עֲלֵיהֶם וְיֹאמַר. זֶה לַיי וְזֶה לָעַזָּאזֵל. תַּלְמוּד לוֹמַר גּוֹרָל אֶחָד לַיי.] שֶׁיְּהֵא מוֹכִיחַ עַל עַצָמוֹ שֶׁהוּא לַיי לְעוֹלָם. וְגוֹרָל אֶחָד לַעֲזָאזֵל. שֶׁיְּהֵא מוֹכִיחַ עַל עַצָמוֹ שֶׁהוּא לָעַזָּאזֵל לְעוֹלָם. הָדָא אָמְרָה. חֲקוּקִים הָיוּ. וְתַנֵּי כֵן. בִּשְׁתֵּי קַלְפִיּוֹת נִתְחַלְּקָה אֶרֶץ יִשְׂרָאֵל. אַחַת שֶׁהַגּוֹרָלוֹת נְתוּנִין בְּתוֹכָהּ וְאַחַת שֶׁשְּׁמוֹת הַשְּׁבָטִים בְּתוֹכָהּ. וּשְׁנֵי פִירְחֵי כְהוּנָה עוֹמְדִים. מַה שֶׁזֶּה מַעֲלֶה וָזֶה מַעֲלֶה זָכָה. בִּשְׁלֹשָׁה דְבָרִים נִתְחַלְּקָה אֶרֶץ יִשְׂרָאֵל. בְּגוֹרָלוֹת בְּאוּרִים וְתוּמִּים וּבִכְסָפִים. הָדָא הוּא דִּכְתִיב וַיַּשְׁלֵךְ לָהֶם יְהוֹשֻׁעַ גּוֹרָל לִפְנֵי יְי בַּמִּצְפֶּה. גּוֹרָל אֵילּוּ הַגּוֹרָלוֹת. לִפְנֵי יְי אֵילּוּ אוּרִים וְתוּמִּים. בֵּין רַב לִמְעָט. אֵילּוּ הַכְּסָפִים. אָמַר רִבִּי אַבִּין. אִילְמָלֵא שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא חֵן כָּל מָקוֹם בְּעֵינֵי יוֹשְׁבָיו לֹא הָיְתָה אֶרֶץ יִשְׂרָאֵל מִתְחַלֶּקֶת לְעוֹלָם. וְתַנֵּי כֵן. שְׁלֹשָׁה חֵינִים הֵן. חֵן אִשָּׁה בְעֵינֵי בַעֲלְהּ. חֵן מָקוֹם בְּעֵינֵי יוֹשְׁבָיו. חֵן מִקַּח בְּעֵינֵי לוֹקְחָיו. רִבִּי אַבָּא בְרֵיהּ דְּרִבִּי פַּפַּי רִבִּי יְהוֹשֻׁעֻ דְּסִיכְנִין בְשֵׁם לֵוִי. אַף לְעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה כֵן. הָדָא הִיא דִּכְתִיב וְנָתַתִּי לָכֶם לֵב חָדָשׁ וגו׳. וְנָתַתִּי לָכֶם לֵב בָּשָׂר וגו׳. שֶׁהוּא בוֹשֵׂר בְחֶלְקוֹ שֶׁלְחֲבֵירוֹ. נָגַע בָּהֶן כְּשֵׁהֵן לְמַטָּה וְנִתְעָרְבוּ. אֵין הַשְּׂעִירִים כְמִצְוָתָן. וּמִשֶּׁהֶעֱלָה אוֹתָן נָגַע בָּהֶן וְנִתְעָרְבוּ. הַשְּׂעִירִים כְמִצְוָתָן. וּבַעֲלִיָיתוֹ נָגַע בָּהֶן וְנִתְעָרְבוּ. אָמַר. אִם שֶׁלַּשֵּׁם יַעֲלֶה בִימִינִי יִקְדַּשׁ זֶה שֶׁעַל יְמִינִי. קָדַשׁ. אִם שֶׁלַּשֵּׁם יַעֲלֶה בִשְׂמֹאלִי יִקְדַּשׁ זֶה שֶׁעַל שְׂמֹאלִי. קָדַשׁ. וַאֲפִילוּ אִם אָמַר. אִם שֶׁלַּשֵּׁם יַעֲלֶה בִימִינִי יִקְדַּשׁ זֶה שֶׁעַל שְׂמֹאלִי. קָדַשׁ. אִם שֶׁלַּשֵּׁם יַעֲלֶה בִשְׂמֹאלִי יִקְדַּשׁ זֶה שֶׁעַל יְמִינִי. קָדַשׁ. אֲבָל אִם אָמַר. בֵּין שֶׁלַּשֵּׁם יַעֲלֵה בִימִינִי בֵּין שֶׁלַּשֵּׁם יַעֲלֵה בִשְׂמֹאלִי. לֹא יִקְדַּשׁ אֶלָּא זֶה שֶׁעַל יְמִינִי. לֹא יִקְדַּשׁ אֶלָּא זֶה שֶׁעַל שְׂמֹאלִי. לֹא קָדַשׁ. מִפְּנֵי שֶׁהוּא קוֹבְעָן בַּפֶּה. אָמְרָה הַתּוֹרָה גּוֹרָלוֹת. גּוֹרָלוֹת שֶׁלְּכָל דָּבָר. יְכוֹל יִתֵּן שְׁנֵי גּוֹרָלוֹת עַל זֶה וְּשְׁנֵי גּוֹרָלוֹת עַל זֶה. תַּלְמוּד לוֹמַר גּוֹרָלוֹת גּוֹרָל אֶחָד לַיי וְגוֹרָל אֶחָד לַעֲזָאזֵל. יְכוֹל יִתֵּן שֶׁלְשֵׁם וְשֶׁלְעַזָּאזֵל עַל זֶה וְשֶׁלְשֵׁם וְשֶׁלְעַזָּאזֵל עַל זֶה. תַּלְמוּד לוֹמַר גּוֹרָל. וְלֹא דָא קַדְמִיָיתָא. כֵּינִי. יְכוֹל מִשֶּׁהוּא נוֹתֵן שֶׁלְשֵׁם עַל שֶׁלְשֵׁם וְשֶׁלְעַזָּאזֵל עַל שֶׁלְעַזָּאזֵל יַחֲזוֹר וְיַחֲלִיף. תַּלְמוּד לוֹמַר גּוֹרָל אֶחָד לַיי. אֵין כָּאן לַשֵּׁם אֶלָּא אֶחָד. וְגוֹרָל אֶחָד לַעֲזָאזֵל. וְאֵין כָּאן לַעֲזָאזֵל אֶלָּא אֶחָד. צִיץ הָיָה כָתוּב עָלָיו קוֹדֶשׁ לַיי. קוֹדֶשׁ מִלְּמַטָּן וְשֵׁם מִלְּמַעֲלָן כְּמֶלֶךְ שֶׁהוּא יוֹשֵׁב עַל קַתֶדְרִין שֶׁלּוֹ. וְדִכְוָותָהּ. אֶחָד מִלְּמַטָּן וְשֵׁם מִלְּמַעֲלָן. אָמַר רִבִּי אֶלְעָזָר בֵּירִבִּי יוֹסֵי. אֲנִי רְאִיתִיו בְּרוֹמֵי וְלֹא הָיָה כָתוּב עָלָיו אֶלָּא שִׁיטָּה אַחַת קוֹדֶשׁ לַיי. וְנָתַן אַהֲרֹן. אִם נָתַן זָר כָּשֵׁר. וְדִכְוָותָהּ. אִם הֶעֱלָה זָר פָּסוּל. קוּל וָחוֹמֵר. מַה אִם נְתִינָה שֶׁכָּתוּב בָּהּ בְּנֵי אַהֲרֹן אִם נָתַן זָר כָּשֵׁר. הָעֲלִיָיה שֶׁאֵין כָּתוּב בָּהּ בְּנֵי אַהֲרֹן לֹא כָל שֶׁכֵּן. לֹא צוֹרְכָה דְלֹא. נְתִינָה שֶׁהִיא מְעַכֶּבֶת אִם נָתַן זָר כָּשֵׁר. הָעֲלִיָיה שֶׁאֵינָהּ מְעַכֶּבֶת אִם הֶעֱלָה זָר פָּסוּל. וְאָמַר רִבִּי יִצְחָק בַּר חֲקוּלָא בְשֵׁם רִבִּי יַנַּאי. הָעֲלִיָיה מִתּוֹךְ קַּילְפֵּי מְעַכֶּבֶת. אֵין נְתִינָה מְעַכֶּבֶת. אָמַר רִבִּי יוֹחָנָן. קוֹבְעָן אֲפִילוּ בַפֶּה. סָבְרִין מֵימַר. אֲפִילוּ אֶחָד הַיּוֹם וְאֶחָד לְמָחָר. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן דּוּ אָמַר. אֲפִילוּ אֶחָד הַיּוֹם וְאֶחָד לְמָחָר. נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי יַנַּאי. לְאֵי זֶה דָבָר נֶאֱמַר גּוֹרָלוֹת. לְמִצְוָה. מַתְנִיתָה פְלִיגָא עַל רִבִּי יוֹחָנָן. הַגּוֹרָל עוֹשֵׂהוּ חַטָּאת וְאֵין הַשֵּׁם עוֹשֵׂהוּ חַטָּאת. פָּתַר לָהּ בְּמַצְלִיחַ בַּגּוֹרָל. מַתְנִיתָה פְלִיגָא עַל רִבִּי יַנַּיי. לֹא הִגְרִיל וְלֹא נִתְוַודֶּה כָשֵׁר. אֶלָּא שֶׁחִיסֵּר מִצְוָה אַחַת. לַיי. לְרַבּוֹת שָׂעִיר הַמִּשְׁתַּלֵּחַ שֶׁיְּהֵא פָסוּל מִשּׁוּם מְחוּסָּר זְמַן. וְאַתְיָא כַיי דָמַר רִבִּי יוֹחָנָן. קוֹבְעָן אֲפִילוּ בַפֶּה. סָבְרִין מֵימַר. אֲפִילוּ אֶחָד הַיּוֹם וְאֶחָד לְמָחָר. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן דּוּ אָמַר אֲפִילוּ אֶחָד הַיּוֹם וְאֶחָד לְמָחָר. נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי יַנַּאי לְאֵי זֶה דָבָר נֶאֱמַר גּוֹרָלוֹת. וְחָשׁ לוֹמַר. שֶׁמָּא יַעֲלֶה לַשֵּׁם. פָּתַר לָהּ בְּרוֹצֶה לְהַגְרִיל. שְׁנֵי שְׂעִירֵי יוֹם הַכִּיפּוּרִים שֶׁשְּׁחָטָן בַּחוּץ. אִית תַּנָּיֵי תַנֵּי. חַיָיב. אִית תַּנָּיֵי תַנֵּי. פָּטוּר. אָמַר רַב חִסְדָּא. מָאן דְּאָמַר. חַיָיב. בְּשֶׁקָּרַב הַשָּׂעִיר הַנַּעֲשֶׂה בִפְנִים. מָאן דְּאָמַר. פָּטוּר. בְּשֶׁלֹּא קָרַב הַשָּׂעִיר הַנַּעֲשֶׂה בַחוּץ. אָמַר רִבִּי יוֹסֵה. רַב חִסְדָּא בָעֵי מְדַמָּתָהּ לַפֶּסַח וְלָא דַמְיָא אָמַר רִבִּי מָנָא בַּר תַּנְחוּם. רִבִּי לָעְזָר וְרִבִּי יוֹחָנָן תְּרֵיהוֹן אָמְרִין. פֶּסַח שֶׁעִיבֵּרִ זְמַנּוֹ מֵאֵילָיו הָיָה מִשְׁתַּנֶּה. בְּרַם הָכָא בִּשְׁחִיטָה הוּא מִשְׁתַּנֶּה. מַאי כְדוֹן. מָאן דְּאָמַר חַיָיב. סָבְרִין מֵימַר. הַגְרָלָה מְעַכֶּבֶת. מָאן דְּאָמַר פָּטוּר. סָבְרִין מֵימַר. אֵין הַגְרָלָה מְעַכֶּבֶת כְּלוּם יֵשׁ כָּאן לַשֵּׁם אֶלָּא אֶחָד. אָמַר רִבִּי שְׁמוּאֵל אֲחוֹי דְרִבִּי בֶּרֶכְיָה. אוֹ זֶה אוֹ זֶה מִשֶּׁהִגְרִיל חַיָיב עַל שֶׁלְשֵׁם וּפָטוּר עַל שֶׁלְעַזָּאזֶל. אָמַר רִבִּי בָּא. וְהוּא שֶׁנָּתַן מַתְּנַת הַפָּר. אֲבָל אִם לֹא נָתַן מַתְּנַת הַפָּר פָּטוּר. שֶׁשְּׁחִיטָתוֹ שֶׁלְשָׂעִיר מְעַכֶּבֶת מַתַּן דָּמוֹ שֶׁלְפָּר. רִבִּי בּוּן בַּר חִיָיה בְעָא קוֹמֵי רִבִּי זְעוּרָה. שָׁחַט אֶת הַפָּר עַד שֶׁלֹּא יַגְרִיל מָהוּ שֶׁיְּהֵא חַיָיב. אָמַר לֵיהּ. נִישְׁמְעִינָהּ מִן הָדָא. פָּר מְעַכֵּב אֶת הַשָּׂעִיר. הַשָּׂעִיר מְעַכֵּב אֶת הַפָּר. הָדָא אָמְרָה. שָׁחַט אֶת הַפָּר עַד שֶׁלֹּא הִגְרִיל חַיָיב. אִין תֵּימַר. פָּטוּר. נִיתְנֵי. אֵין הַשָּׂעִיר מְעַכֵּב אֶת הַפָּר. אָמַר רִבִּי שְׁמוּאֵל בַּר אֵבְדַּיְמִי. הָדָא דְתֵימַר. אֵין הַשָּׂעִיר מְעַכֵּב אֶת הַפָּר בְּמַתְּנוֹת הַבַּדִּים. אֲבָל בְּמַתְּנוֹת הַפָּרוֹכֶת שָׂעִיר מְעַכֵּב אֶת הַפָּר. הֵיךְ עֲבִידָא. שֶׁאֵינוֹ יָכוֹל לִיתֵּן מִדַּם הַפָּר עַל הַפָּרוֹכֶת עַד שֶׁיִּתֵּן מִדַּם הַשָּׂעִיר עַל בֵּין הַבַּדִּים.

MISHNAH: He scrambled the urn and brought up the two lots; one had written on it “for Hashem”, and the other had written on it “for Azazel 20:19) is a monolith, עז-אזח is a strong monolith, either a rocky mountain top or a sheer cliff, in the words of the verse ( Lev. 16:22) “in a cut (or cut-off) land.” ”, with the executive officer to his right and the head of the serving family to his left. If the Eternal’s came up in his right hand, the executive officer said to him, “Sir High Priest, lift you right hand.” But if it came up in his left hand, the head of the serving family said to him. “Sir High Priest, lift your left hand.” He puts them on the two he-goats and says, “for Hashem a purification offering” 16:9 the expression וְעָשָׂה֭וּ חַטָּֽאת׃ cannot mean “sacrificed it as purification offering” since its slaughter is prescribed only in v. 15; it must mean “declare it as purification sacrifice.” . Rebbi Ismael says, it was not necessary to say “a purification offering,” only “for Hashem”, and they answer, “praised be the glory of His Kingdom forever and ever.” HALAKHAH: “He scrambled the urn,” etc. Not only an urn but even baskets. And why did they say, an urn? To give solemnity to the act. Could one not bring two threads, one white and one black, tie them to them and say, this is for Hashem and this is for Azazel? The verse says 16:8. , one lot for the Eternal, that it shall be recognizable that it was for the Eternal, and one lot for Azazel, that it shall be recognizable that it was for Azazel. Could he not bring two pebbles, [put on them] and say, this is for Hashem and this is for Azazel? The verse says, one lot for the Eternal, [so it shall be recognizable that it was for the Eternal, and one lot for Azazel, that it shall be recognizable that it was for Azazel. Could one not write on them] saying this is for Hashem and this is for Azazel? The verse says, one lot for the Eternal, that it itself be proof that it was for the Eternal, and one lot for Azazel, that it itself be proof that it was for Azazel. This implies that they were engraved. It was stated similarly 122a. : The Land of Israel was distributed by two urns, one containing the lots, the other containing the names of the tribes. Two young priests were standing, what each of them brought up he won. By three ways the Land of Israel was divided up, by lots, and Urim and Tummim, and by payments. That is what is written 18:10. Joshua threw them lots before the Eternal at Mispeh. Lots, these are the lots. Before the Eternal, these are the Urim and Tummim. Between large and small 26:56. , these are payments 132; expanded quote in Yalqut Šimony Pinehas.# 773. . Rebbi Abin said, unless the Holy One, praise to Him, made every place nice in the eyes of its inhabitants, the Land of Israel would never have been distributed. It was stated thus 47a. : There are three graces. The grace of a woman in her husband’s eyes. The grace of a place in the eyes of its inhabitants. The grace of a buy in the eyes of its buyer. Rebbi Abba the son of Rebbi Pappaeus, Rebbi Joshua of Sikhnin in the name of Levi: Even in the future the Holy one, praise to Him, will do the same. That is what is written. 36:26. , I shall give you a new heart, etc., and shall give you a heart of flesh, etc. He makes sour the part of others 34, end. . If he touched them when they were down and they became mixed up. The he-goats are not as commanded. If after they were lifted he touched them and they became mixed up, the he-goats are as commanded. If he touched them while lifting and they became mixed up, if he said, if the Eternal’s comes up in my right hand, the one on my right hand side shall be sanctified, it is sanctified. If the Eternal’s comes up in my left hand, the one on my left hand side shall be sanctified, it is sanctified. And even if he said, if the Eternal’s comes up in my right hand, the one on my left hand side shall be sanctified, it is sanctified; if the Eternal’s comes up in my left hand, the one on my right hand side shall be sanctified, it is sanctified. But if he said, whether the Eternal’s comes up in my right hand or the Eternal’s comes up in my left hand, only that to my right hand side shall be sanctified, only that to my left hand side shall be sanctified, it is not sanctified, since he established it by mouth. 2(2); Babli 37a. The Torah said, lots. Lots made of anything. I could think that he should put two lots on one and two lots on the other, the verse says, lots, one lot for the Eternal and one lot for Azazel. I could think that he should give the Eternal’s and Azazel’s on one and the Eternal’s and Azazel’s on the other, the verse says, lot. Is that not the previous argument? It should be so: I could think that after he gave the Eternal’s on the Eternal’s and Azazel’s on Azazel’s, he could go back and switch, the verse says, one lot for the Eternal, there is only one for the Eternal, and one lot for Azazel, there is only one for Azazel. The diadem was inscribed “Holy for the Eternal”, “holy” below and “Eternal” above 28:36. As explained in the parallels in the Babli ( Šabbat 63b, Sukkah 5a) and in Yerushalmi Megillah 1:11(71d 1. 57) only the four letters of the Name were in the upper line and קדוש ל on the bottom. , like a king who sits on his throne. And similarly, “one” below and the Name above. Rebbi Eleazar ben Rebbi Yose said, I saw it in Rome 17b. and it was written on it in one line, “Holy for the Eternal”. Aaron shall put 16:8. , if a non-Cohen puts it is qualified. Similarly, if a non-Cohen draws it is disqualified. An argument de minore ad majus. If putting, where Aaron’s sons are mentioned, is qualified if a non-Cohen puts it, drawing, where Aaron’s sons are not mentioned, not so much more 16:8 mentions that Aaron has to put the lots on the he-goats; that the lots have to be drawn first is an inference, not a separate statement. If the drawing is not written in the verse, Aaron cannot be mentioned in connection with it. ? No, it is not necessarily so. Putting on, which is obstructive, if a non-Cohen puts it is qualified. Drawing, which is not obstructive, if a non-Cohen draws it is disqualified. And Rebbi Isaac ben Haqula said in the name of Rebbi Yannai, drawing from the urn is obstructive, putting on is not obstructive. Rebbi Joḥanan said, he establishes even by word of mouth. They thought to say, even one today and one tomorrow. In the opinion of Rebbi Joḥanan who said, even one today and one tomorrow, it is understandable. In the opinion of Rebbi Yannai, why does it say, lots ? As meritorious deed. A baraita disagrees with Rebbi Joḥanan : The lot makes it a purification sacrifice, giving it the name does not make it a purification sacrifice. He explains it, if the drawing succeeds. A baraita disagrees with Rebbi Yannai: If he did not draw lots and did not confess it is qualified, only he missed a meritorious deed. For the Eternal . 22:26. , to include the he-goat which is sent away that it can be disqualified for lacking time 8(6). . This comes following what Rebbi Joḥanan said, he establishes even by word of mouth. They thought to say, even one today and one tomorrow. In the opinion of Rebbi Joḥanan who said, even one today and one tomorrow, it is understandable. In the opinion of Rebbi Yannai, why is there said, lots ? Should we not be concerned that maybe it is drawn for the Eternal? He explains it if he wants to draw lots. If one slaughtered outside the two he-goats. 16 and the holiday purification offering mentioned in Num . 29:11. The latter is referred to as “he-goat made outside” since its blood is poured onto the altar in the courtyard, where its inner parts are burned. The he-goat chosen as sacrifice by drawing lots is referred to as “he-goat made for inside” since its blood is sprinkled inside the sanctuary (and its body burned outside the sacred domain.) Since there is no reason to treat the holiday purification offering differently from all other holiday offerings, the question asked here must refer to the he-goats subject to drawing lots of which only one is going to be a sacrifice. of the Day of Atonement, there are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. Rav Ḥisda said, he who said that he is liable, if the he-goat who is chosen for inside was sacrificed; he who said that he is not liable, if the he-goat who is chosen for outside was not sacrificed. 16:24; the remaining he-goats cannot be sacrifices and their slaughter outside the sacred domain is no offense. . Rebbi Yose said, Rav Ḥisda wants to compare it to Pesaḥ but it is not comparable. Rebbi Mana bar Tanḥum said, Rebbi Eleazar and Rebbi Joḥanan both are saying, a Pesaḥ whose time passed is changed automatically sacrifice after the 14th of Nisan is a well-being sacrifice. Babli 63a. , but here it changes by slaughter. How is it? He who said liable wanted to say that drawing lots is obstructive; he who said not liable wanted to say that drawing lots is not obstructive. There is only one here for Hashem. Rebbi Samuel the brother of Rebbi Berekhiah said, either one of them, after he drew lots is liable for the Eternal’s and is not liable for Azazel’s. Rebbi Abba said, only if he gave the bull’s gift. But if he did not give the bull’s gift he is not liable since the slaughter of the he-goat obstructs giving the bull’s blood. Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: If he slaughtered the bull before he drew lots, is he liable 16), first the he-goat has to be selected by drawing lots (v. 8), then the bull has to be slaughtered (v. 11), then first incense (v. 12) and afterwards the bull’s blood (v. 14) have to be brought into the Sanctuary, then the he-goat has to be slaughtered and its blood brought into the sanctuary (v. 15). If the order was reversed and the he-goat selected close to the time of its slaughter, is the ceremony invalid and therefore the slaughter a violation of the prohibition of work on the day of Atonement, and a deadly sin? ? He said to him, let us hear from the following: The bull is obstructive of the he-goat, the he-goat is obstructive of the bull. This implies that if he slaughtered the bull before he drew lots, he is liable. If you would say that he is not liable, one should state, the he-goat is not obstructive of the bull. Rebbi Samuel ben Eudaimon said, that is to say, the he-goat does not obstruct the bull in giving between the beams, but for giving on the curtain the he-goat is obstructive of the bull. How is this? He may not give of the bull’s blood on the curtain before he gave of the he-goat’s blood between the beams.

קָשַׁר לָשׁוֹן שֶׁל זְהוֹרִית בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ הֶעֱמִידוֹ כְּנֶגֶד בֵּית שִׁילוּחוֹ. וְלַנִּשְׁחָט כְּנֶגֶד בֵּית שְׁחִיטָתוֹ. בָּא לוֹ אֵצֶל פָּרוֹ שְׁנִיָּיה וְסָמַךְ שְׁתֵּי יָדָיו עָלָיו וְנִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר אָנָּא הַשֵּׁם עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁיךָ. אָנָּא הַשֵּׁם כַּפֶּר נָא לָעֲוֹונוֹת וגו׳. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. שְׁלֹשָׁה לְשׁוֹנוֹת הֵן. שֶׁלְשָׂעִיר בְּסֶלַע. וְשֶׁלְמְצוֹרָע בְּשֶׁקֶל. וְשֶׁלְפָּרָה בִשְׁתֵּי סְלָעִים. אָמַר רִבִּי בָּא בַּר זַבְדָּא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא. שֶׁלְפָּרָה בִּשְׁתֵּי סְלָעִים וּמֶחֱצָה. אִית דְּמַפְקִין לִישְׁנָא. בָּעֲשָׂרָה זִין.

MISHNAH: He tied a shiny strip on the head of the he-goat to be sent away and put it next to its departure gate, and on the one to be slaughtered around the place of its slaughter sacrifice at the end of the service. . He came to his bull a second time, leaned both his hands on it and confessed, and thus he was saying: “Please Hashem, I acted criminally, I offended, I sinned before You, I and my house, and the Sons of Aaron, your holy people. Please Hashem, please atone the criminal acts,” etc. HALAKHAH: Rebbi Samuel bar Nahman in the name of Rebbi Jonathan: There are three strips14:4,6) and the preparation of the ashes of the Red Cow ( Num. 19:6). . The one for the he-goat for a tetradrachma, for the sufferer from skin disease for a sheqel, for the Cow for two tetradrachmas. Rebbi Abba bar Zavda in the name of Rebbi Simeon ben Halaphta, for the Cow for two tetradrachmas and a half; some express it in the formulation ten zin 10:7 (Note 80) as 1/100 of a (probably Roman) pound. 2.5 tetradrachma are 10 denarii. Since an Augustean denar was 1/96 of a Roman pound (silver), 10 zin are 9.6 denarii .

שְׁחָטוֹ וְקִיבֵּל בַּמִּזְרָק אֶת דָּמוֹ נְתָנוֹ לְמִי שֶׁהוּא מְמָרֵס בּוֹ עַל הָרוֹבֶד הָרְבִיעִי שֶׁבַּהֵיכָל כְּדֵי שֶׁלֹּא יִקָּרֵשׁ. נָטַל אֶת הַמַּחְתָּה וְעָלָה לְרֹאשׁ הַמִּזְבֵּחַ וּפִנָּה גֶחָלִים אֵילָךְ וְאֵילָךְ וְחַתָּה מִן הַמְעוּכָּלוֹת הַפְּנִימִיּוֹת וְיָרַד וְהִנִּיחָהּ עַל הָרוֹבֶד הָרְבִיעִי שֶׁבָּעֲזָרָה: כֵּינִי מַתְנִיתָה. עַל הָרוֹבֶד הָרְבִיעִי שֶׁבָּעֲזָרָה. תַּנֵּי. שָׁחַט בַּחוּץ חַיָיב. חָפַן בִּפְנִים פָּטוּר. חָתָה וְהִקְטִּיר וְנִשְׁפַּךְ הַדָּם יָבִיא פָּר אַחֵר וְנִכְנַס בְּדָמוֹ. עַד שֶׁלֹּא הִקְטִיר נִשְׁפַּךְ הַדָּם חַתִּיָיה פְסוּלָה הִיא וְהוּא צָרִיךְ לַחוֹת כַּתְּחִילָּה. סָפֵק עַד שֶׁלֹּא הִקְטִיר נִשְׁפַּךְ הַדָּם וְסָפֵק מִשֶּׁהִקְטִיר נִשְׁפַּךְ הַדָּם. לְהָבִיֵא פָר אַחֵר וּלְהִיכָּנֵס בְדָמוֹ אֵין אַתְּ יָכוֹל. שֶׁאֲנִי אוֹמֵר. עַד שֶׁלֹּא הִקְטִיר נִשְׁפַּךְ הַדָּם וְהִיא חַתִּיָיה פְסוּלָה. וְהוּא צָרִיךְ לַחוֹת כַּתְּחִילָּה. אֵין אַתְּ יָכוֹל. שֶׁאֲנִי אוֹמֵר. מִשֶּׁהִקְטִיר נִשְׁפַּךְ הַדָּם וְהִיא חַתִּיָיה כְשֵׁירָה וְהוּא עוֹבֵר מִשֵּׁם הַכְנָסָה יְתֵירָה. וּבָטְלוּ הָעֲבוֹדוֹת. אַשְׁכָּחַת אָמַר. בָּטְלוּ עֲבוֹדוֹת שֶׁלְאוֹתוֹ הַיּוֹם. שָׁחַט וְמֵת. אַחֵר מָהוּ שֶׁיִיכָּנֵס בְדָמוֹ. רִבִּי שִׁמְעוֹן בֶּן לְקִישׁ אָמַר. בְּפָר. אֲבָל לֹא בְדָם. רִבִּי חֲנִינָה וְרִבִּי יוֹנָתָן תְּרֵיהוֹן אָמְרִין. אֲפִילוּ בְדָם. מִילְּתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמְרָה. אֲפִילוּ בְדָם. דְּאָמַר רִבִּי חֲנִינָה רִבִּי בָּא בְשֵׁם רִבִּי יוֹחָנָן. אֲפִילוּ בְדָם. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שָׁאָל. חָפַן וְמֵת. מָהוּ שֶׁיִּכָּנֵס בְּחָפְנָיו. מַה צְרִיכָה לֵיהּ בְּחָפְנָיו. דִּכְתִיב וּמְלֹא חָפְנָיו. בְּרַם הָכָא לֵית כְּתִיב בְדָמוֹ. פְּשִׁיטָא לֵיהּ. אֲפִילוּ בְדָם.

MISHNAH: He slaughters it and receives its blood in a pitcher which he hands to one who stirs it on the fourth level of the Temple Hall so it should not congeal. He took a fire-pan and ascended to the top of the altar where he cleared away coals to both sides and collects coals on the fire pan from the interior well-burned ones, descends, and puts it on the fourth level in the courtyard. HALAKHAH: So is the Mishnah: on the fourth level in the courtyard. It was stated: If he slaughtered outside he is liable, if he took the fistful inside he is not liable. If he collected coals and burned the incense when the blood was spilled, he has to bring another bull and enter with its blood. If the blood was spilled before he burned the incense, it is an invalid collection of coals and he has to start again collecting coals. If there was a doubt whether the blood was spilled before he burned the incense or after he burned the incense, you cannot bring another bull and enter with its blood since I am saying that the blood was spilled before he burned the incense and the collection of coals was invalid, and he has to start again collecting coals. You cannot do this since I am saying that the blood was spilled after he burned the incense and the collection of coals was valid, and he is liable because of unnecessary entry. The service has to stop. You find to say, the services of that day are annulled. If he slaughtered and died 16:3 requires that Aaron come to the sanctuary with a bull. R. Simeon ben Laqish reads the verse as implying that any other Cohen cannot use his bull’s blood. All other authorities read the same verse as permitting the blood to another Cohen, as explained at the end of the paragraph. . May the other enter with his blood. Rebbi Simeon ben Laqish said, with a bull, but not with its blood. Rebbi Ḥanina and Rebbi Jonathan both are saying, even with the blood. The word of Rebbi Joshua ben Levi implies even with the blood. For Rebbi Ḥanina 16:12. For the blood it is not written “the blood which he collected”; therefore the blood is transferable. , Rebbi Abba in the name of Rebbi Joḥanan , even with the blood. Rebbi Joshua ben Levi asked, if he took a fistful and then died, may one enter with his fistful? Why does he question his fistful? For it is written, his fistful 16:8. , but here it is not written “his blood”. It is obvious for him, even with the blood.

בְּכָל יוֹם הָיָה חוֹתֶה בְּשֶׁל כֶּסֶף וּמְעָרֶה לְתוֹךְ שֶׁל זָהָב וְהַיּוֹם חוֹתֶה בְשֶׁל זָהָב וּבָהּ הָיָה מַכְנִיס. בְּכָל יוֹם חוֹתֶה בְשֶׁל אַרְבַּעַת קַבִּין וּמְעָרֶה בְתוֹךְ שֶׁל שְׁלשֶׁת קַבִּין וְהַיּוֹם חוֹתֶה בְשֶׁל שְׁלשֶׁת קַבִּין וּבָהּ הָיָה מַכְנִיס. רִבִּי יוֹסֵי אוֹמֵר בְּכָל יוֹם חוֹתֶה בְשֶׁל סְאָה וּמְעָרֶה בְתוֹךְ שְׁלשֶׁת קַבִּין וְהַיּוֹם חוֹתֶה בִשְׁלשֶׁת קַבִּין וּבָהּ הָיָה מַכְנִיס. בְּכָל יוֹם הָיְתָה כְבֵידָה וְהַיּוֹם קַלָּה. בְּכָל יוֹם הָיְתָה יָדָהּ קְצָרָה וְהַיּוֹם אֲרוּכָּה. בְּכָל יוֹם הָיָה זְהָבָהּ יָרוֹק וְהַיּוֹם אָדֹם דִּבְרֵי רַבִּי מְנַחֵם. כַּיי דְתַנִּינָן תַּמָּן. נִתְפַּזֵּר מִמֶּנָּה כְּקַב גֶּחָלִים הָיָה מְכַבְּדָן לָאַמָּה. וּבַשַּׁבָּת כוֹפִין עָלָיו (פְסֻקְתֵּר) [פְסֻכְתֵּר]. בְּכָל יוֹם הָיְתָה כְבֵידָה וְהַיּוֹם קַלָּה. שֶׁלֹּא לְיַיגְּעוֹ. בְּכָל יוֹם הָיְתָה יָדָהּ קְצָרָה וְהַיּוֹם אֲרוּכָּה. שֶׁלֹּא לְיַיגְּעוֹ. בְּכָל יוֹם לֹא הָיָה בָהּ אַמָּה גְמוּדָה. וְהַיּוֹם הָיָה בָהּ אַמָּה וּמֶחֱצָה. כְּדֵי שֶׁתְּהֵא הַזְּרוֹעַ מִסַיּיַּעַת. בְּכָל יוֹם לֹא הָיָה בָהּ נַרְתִּיק. וְהַיּוֹם הָיָה בָהּ נַרְתִּיק. כְּדֵי שֶׁלֹּא תִכָּבֶה. וְאֵינוֹ חוֹצֵץ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. קוֹבְעוֹ בְמַסְמֵר. שִׁבְעָה זְהָבִים הֵן. זָהָב טוֹב. זָהָב טָהוֹר. זָהָב סָגוּר. זָהָב מוּפַז. זָהָב מְזוקָּק. זָהָב שָּׂחוּט. זָהָב פַּרְוַיִים. זָהָב טוֹב. כְּמַשְׁמָעוֹ. [וּזֲהַב הָאָרֶץ הַהִוא טוֹב.] אָמַר רִבִּי יִצְחָק. טוֹבוֹי דִי בְבֵייתֵיהּ. טוֹבוֹי דוּ בִלְוִויָיתֵיהּ. זָהָב טָהוֹר. שֶׁמַכְנִיסִין אוֹתוֹ לָאוֹר וְאֵינוֹ חָסֵר כְּלוּם. (וְהָא תַנֵּי) [וְאַתְיָיא כִּדְתַנֵּי]. מַעֲשֶׂה בִמְנוֹרַת זָהָב שֶׁעָשָׂה מֹשֶׁה בַמִּדְבָּר וְהָיְתָה יְתֵירָה דֵינָר זָהָב. וְהִכְנִיסוּהָ לַכּוּר שְׁמוֹנִים פַּעַם וְלֹא חָסְרָה כְלוּם. וְיֵאוּת. עַד דְּלֹא יְקוּם [עַל] בְּרָרֵיהּ הוּא חָסֵר סַגִּין. מִן דּוּ קַיָים בְּרָרֵיהּ לֹא חָסֵר כְּלוּם. זָהָב סָגוּר. שֶׁהָיָה מַכְסִיף בְּעַד כָּל הַזְּהָבִים שֶׁהָיוּ שָׁם. אָמַר רִבִּי שְׂמוּאֵל בַּר רַבּ יִצְחָק. כְּתוּב וְשִׁבְעַת אֲלָפִים כִּכַּר כֶּסֶף מְזוּקָּק לָטוּחַ קִירוֹת הַבָּיִת. וְאֶת כָּל הַבַּיִת צִפָּה זָהָב. וְאַתְּ אָמַר אָכֵן. אֶלָּא שֶׁהָיָה מַכְסִיף בְּעַד כָּל הַזְּהָבִים שֶׁהָיוּ שָׁם. זָהָב מוּפַז. רִבִּי פַּטְרוּקִי אַחֲוָה דְרִבִּי דְּרוֹסָא בְּשֵׁם רִבִּי בָּא בַּר בִּינָה. דּוֹמֶה לָאֵשׁ מֻצָּתֵת בְּגָפְרִית. אָמַר רִבִּי אַבִּין. לְשֵׁם מְקוֹמוֹ הוּא נִקְרָא. וְזָהָב מֵאוּפָז. זָהָב מְזוקָּק. שֶׁהָיוּ מְחַתְּכִין אוֹתוֹ כְזֵתִים וְטָחִים אוֹתוֹ בָצֵק וּמַאֲכִילִין אוֹתוֹ לְנַעֲמִיּוֹת. וְהֵן מָסַנְנוֹת אוֹתוֹ. וְיֵשׁ אוֹמְרִים. שֶׁהָיוּ טוֹמְנִין אוֹתוֹ בַזֶּבֶל שֶׂבַע שָׂנִים. זָהָב שָּׂחוּט. שֶׁהָיָה נִמְשַׁךְ כְּשַׁעֲוָה. אַדְּרִיָינוּס הָיָה לוֹ מִשְׁקַל בִּיצָה. דִּוֹקְלֵטִיָּנוּס הָיָה לוֹ מִשְׁקַל דֵּינָר גּוֹרְדִּינוֹן. זָהָב פַּרְוַיִים. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אָדוֹם. דּוֹמֶה לְדָמוֹ שֶׁלְפָּר. וְיֵשׁ אוֹמְרִים. זָהָב שֶׁהוּא עוֹשֶׂה פֵירוֹת. כַֹּיי דְתַנִּינָן תַּמָּן. וְגֶפֶן שֶׁלְּזָהָב הָיְתָה עוֹמֶדֶת עַל פִּתְחוֹ שֶׁלְהֵיכָל. אָמַר רִבִּי אָחָא בַר יִצְחָק. בְּשָׁעָה שֶׁבָּנָה שְׁלֹמֹה אֶת בֶּית הַמִּקָדָּשׁ צָר כָּל מִינֵי אִילָנוֹת לְתוֹכוֹ. וּבַשָּׁעָה שֶׁהָיוּ אֵילּוּ שֶׁבַּחוּץ [עוֹשִׂין פֵּירוֹת] הָיוּ אֵילּוּ שֶׁבִּפְנִים עוֹשִׂין פֵּירוֹת. הָדָא הִיא דִכְתִיב פָּרֹחַ תִּפְרַח וְתָגֵל אַף גִּילַת וְרַנֵּן וגו׳. אֵימָתַי יָבְשׁוּ. אָמַר רִבִּי יִצְחָק חִינְנָא בַּר יִצְחָק. בְּשָׁעָה שֶׁהֶעֱמִיד מְנַשֶּׁה צֶלֶם בַּהֵיכָל יָבְשׁוּ. דִּכְתִיב וּפֶרַח לְבָנוֹן אוּמְלָל.

MISHNAH: Every day he collects coals in a silver fire-pan and empties them into one of gold; on this day he collects in a golden one and takes it inside. Every day he collects in one of four qab is 2.13 liter, 4 quartarii. and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Rebbi Yose says, every day he collects in one of a seah and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Every day it was heavy, but this day light. Every day its handle was short, but this day long. Everyday its gold was greenish, but this day reddish, the words of Rebbi Menahem. HALAKHAH: As we have stated there 5:5, about the daily taking of coals from the altar for the incense burning. : “If about a qab of it was scattered, he swept them into the water canal; but on the Sabbath one covers it with a wine cooler.” “Every day it was heavy, but this day light.” Not to tire him. “Everyday its handle was short, but this day long.” Not to tire him. Every day it was less that a short cubit, but this day it was a cubit, and a half, so that his arm could lend support. Everyday it did not have a sheath, this day it had a sheath, lest he should be burned. בכל reading יכווה for תכבה. . But does this not separate16:12), nothing may be between his hand and the fire-pan. ? Rebbi Yose ben Rebbi Abun said, it was held by a nailבכל יום) this is possible even if the sheath was of leather. . 3(17) on 3:9, Num. rabba 12. There are seven kinds of gold: good gold 2:12. , pure gold 24:11,24; 25:17,32,36,37; 37:2,6 , closed gold 7:50. , Mufaz gold 10:5. , refined gold, drawn gold 10:10, 17, 2Chr. 9:15, 16. , Parwayim gold 3:6. . Good gold, as its name says. [ And the gold of this land is good. 2:12. ] Rebbi Isaac says, it is good to have in one’s house, it is good to accompany one. Pure gold, which one brings into the fire and nothing is missing. (As) [It comes as]); the one in brackets is the corrector’s. it was stated: It happened that the golden candelabrum which Moses made in the desert was in excess of one denar, and they returned it to the fire eighty times and it did not lose anything seems original: The candelabrum the of Temple turned out to be in excess of that made in the desert by the weight of a Gordian denar ; they refined it in fire 80 times until it lost that extra weight. The weight of the candelabrum itself is not defined in the Bible, only that the candelabrum and all its appurtenances have to be made from one talent (3’000 sheqel) of pure gold. . This is correct. Before it is refined it loses a lot, once it is refined it will not miss anything. Closed gold, which makes all other kinds of gold look like silver. Rebbi Samuel bar Rav Isaac said, it is written, And seven thousand talents of refined silver to cover the walls of the House 29:4, in the list of preparations David made for the Temple to be built by Solomon. . The entire House he covered with gold 6:22, in the report on the actual building of the Temple. , and you are saying so? But it was making all other kinds of gold look like silver. Mufaz gold. Rebbi Patroki the brother of Rebbi Drosa in the name of Rebbi Abba bar Bina: It looks like fire which was kindled with sulphur. Rebbi Abbin, it is called after its place, and gold from Ufaz 10:9. . Refined gold, one was cutting it up like olives, form it into dough, and feed it to ostriches; they filter it. But some are saying, that they were burying it in manure for seven years. Drawn gold. It could be drawn like wax. Hadrian had the weight of an egg of it. Diocletian had the weight of a Gordian denar200–400 Money and Prices, Ramat Gan 1974. of it. Parwayim gold. Rebbi Simeon ben Laqish said, red, it is like ox blood, but some are saying, gold which produces fruits. As we have stated there 3:5. Babli 21b. , “a golden vine was standing at the door of the inner hall.” Rebbi Aḥa bar Isaac said, at the time when Solomon built the Temple, he formed all kinds of trees in it and at the time when those outside where bearing fruit, those inside where bearing fruit. That is what is written 35:2. , blooming the blossom and jubilate, also enjoying and singing, etc. When did they dry up? Rebbi Isaac Ḥinena bar Isaac said, when Manasse put up at statue in the Temple they dried up, as it is written, and the flower of the Lebanon is wilted 1:4. For “Lebanon” as sobriquet for the Temple cf, IK. 7:2. .

בְּכָל יוֹם מַקְרִיב פַּרְס בְּשַׁחֲרִית וּפַרְס בֵּין הָעַרְבַּיִם וְהַיּוֹם מוֹסִיף מְלֹא חָפְנָיו. בְּכָל יוֹם הָיְתָה דַקָּה וְהַיּוֹם דַּקָּה מִן הַדַּקָּה: בְּכָל יוֹם הַכֹּהֲנִים עוֹלִין בְּמִזְרָחוֹ וְיוֹרְדִין בְּמַעֲרָבוֹ וְהַיּוֹם עוֹלִין בָאֶמְצַע וְיוֹרְדִין בָּאֶמְצַע. רִבִּי יְהוּדָה אוֹמֵר לְעוֹלָם כֹּהֵן גָּדוֹל עוֹלֶה בָאֶמְצַע וְיוֹרֵד בָּאֶמְצַע. בְּכָל יוֹם כֹּהֵן גָּדוֹל מְקַדֵּשׁ יָדָיו וְרַגְלָיו מִן הַכִּיּוֹר וְהַיּוֹם מִן הַקִּיתוֹן שֶׁל זָהָב. רִבִּי יְהוּדָה אוֹמֵר לְעוֹלָם כֹּהֵן גָּדוֹל מְקַדֵּשׁ יָדָיו וְרַגְלָיו מִן הַקִּיתוֹן שֶׁל זָהָב: פִּיטּוּם הַקְּטֹוֹרֶת. הַצֳּרִי וְהַצִּפּוֹרֶן הַחֶלְבְּנָה וְהַלְּבוֹנָה מִשְׁקַל שִׁבְעִים שִׁבְעִים מְנָה. מוֹר וּקְצִיעָה שִׁיבּוֹלֶת נֵרְדְּ וְכַרְכּוֹם מִשְׁקַל שִׁשָּׁה עָשָׂר שִׁשָּׁה עָשָׂר מְנָה. קוֹשְׁטְ שְׁנֵים עָשָׂר. קִילּוּפָה שְׁלֹשָׁה. קִינָּמוֹן תִּשְׁעָה. נִמְצֵאתָ אוֹמֵר. שְׁלֹש מֵאוֹת וְשִׁשִּׁים וּחָמֵשׁ מָנִים הָיוּ כְּנֶגֶד יְמוֹת הַשָּׁנָה. וּשְׁלֹשָׁה שֶׁלְאוֹתוֹ הַיּוֹם. הָדָא הִיא דְתַנִּינָן. וְהַיּוֹם מוֹסִיף מְלֹא חָפְנָיו. כַּרְשִׁינָה תִּשְׁעַת קַבִּין. יֵין (קפניסין) [קַפְרִיסִין] שָׁלֹשׁ סְאִין וְשָׁלֹשׁ קַבִּין. אִם אֵין לוֹ יֵין (קפניסין) [קַפְרִיסִין] מֵבִיא חֲמַר חִיוַּורְיָן עַתִּיק. מֶלַח סְדוֹמִית רוֹבַע. מַעֲלֶה עָשָׁן כָּל שֶׁהוּא. רִבִּי נָתָן אוֹמֵר. אַף (קפרת) [כִּיפַּת] הַיַּרְדֵּן כָּל שֶׁהוּא. נָתַן בָּהּ דְּבַשׁ פְּסָלָהּ. חִסַּר בָּהּ אַחַת מִסַּמְמָנֶיהָ חַיָיב מִיתָה. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. הַצֳּרִי אֵינוֹ אֶלָּא (סְרַף) [שְׂרָף] שֶׂלְעֲצֵי (הַקְּטָב) [הַקְּטָף]. בּוֹרִית כַּרְשִׁינָה לְמָה הָיְתָה בָאָה. שֶׁבָּהּ שָׁפִין אֶת הַצִּפּוֹרֶן מִפְּנֵי שֶׁהִיא נָאָה. יֵין (קפניסין) [קַפְרִיסִין] לְמָה הִיא בָאָה. שֶׁבָּהּ (שָׁפִין) [שׁוֹרִין] אֶת הַצִּפּוֹרֶן מִפְּנֵי שֶׁהִיא עַזָּה. וַהֲלֹא מֵי רַגְלַיִם יָפִין לָהּ. אֶלָּא שֶׁאֵין מַכְנִיסִין רֵיחַ רַע לָעֲזָרָה מִפְּנֵי הַכָּבוֹד. וּכְשֶׁהָיָה מֵידֵק הָיָה אוֹמֵר. הָדֵק הֵיטֵב. הָדֵק הֵיטֵב. שֶׁהַקּוֹל יָפֶה לַבְּשָׂמִים. חִיסַּר בָּהּ אַחַת מִסַּמְמָנֶיהָ אוֹ שֶׁנָּתַן בָּהּ מְעַט דְּבַשׁ הָיְתָה פְסוּלָה. לֹא נָתַן לְתוֹכָהּ מֵלַח אוֹ שֶׁנָּתַן לְתוֹכָהּ מַעֲלֶה עָשָׁן נִתְחַיֵיב מִיתָה. אָמַר רִבִּי זְעוּרָה. וְעוֹבֵר מִשׁוּם הָכְנָסָה יְתֵירָה. תַּנֵּי בַּר קַפָּרָא. הַפַּטָּמִין שֶׁבִּירוּשָׁלֵם הָיוּ אוֹמְרִים. אִילּוּ הָיָה נוֹתֵן לְתוֹכָהּ מְעַט דְּבַשׁ לֹא הָיָה כָל הָעוֹלָם כּוּלּוֹ יָכוֹל לַעֲמוֹד בְּרֵיחָהּ. תַּנֵּי. פִּיטְּמָהּ חֶצְיָים כְּשֵׁירָה. שִׁילֵּשִׁים וּרְבָעִים לֹא שָׁמָעְנוּ. רִבִּי אוֹמֵר. כְּמִידָּתָהּ הָיְתָה כְשֵׁירָה. ודָא דְאַתְּ מַר. פִּיטְּמָהּ חֶצְיָים כְּשֵׁירָה. חֲצִי כָל סַמְּמָן וְסַמְּמָן. אַחַת לְשִׁשִּׁים לְשִׁבְעִים שָׁנָה הִיא הָיְתָה בָאָה חֶצְיָים מִן הַשְׁיֵרִיים. הָדָא הִיא מוֹתַר הַקְּטוֹרֶת מַה הָיוּ עוֹשִׂין בָּהּ. תַּנֵּי. הִקְטִיר כְּזַיִת בַּחוּץ חַיָיב. פָּחוּת מִכְּזַיִת בִּפְנִים פָּטוּר. רִבִּי זְעוּרָה בְשֵׁם רַב יִרְמְיָה. נִפְטְרוּ הַצִּיבּוּר יְדֵי חוֹבָתָן. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יִרְמְיָה. מִן מַה דְתַנֵּי. הִקְטִיר כְּזַיִת בַּחוּץ חַיָיב. מִינָּהּ אַתְּ שְׁמַע. פָּחוּת מִכְּזַיִת בִּפְנִים פָּטוּר. דַּקָּה. מַה תַלְמוּד לוֹמַר. לְפִי שֶׁנֶּאֱמַר וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק. אִם כֵּן לָמָּה נֶּאֱמַר דַּקָּה. שֶׁתְּהֵא דַקָּה מִן הַדַּקָּה. כֵּיצַד הוּא עוֹשֶׂה. מַפְרִישׂ שְׁלֹשֶׁת מָנִים מֵעֶרֶב יוֹם הַכִּיפּוּרִים וּמַחֲזִירָן לַמַּכְתֶּשֶׁת כְּדֵי לְמַלָּאוֹת מִמֶּנָּה חָפְנָיו כְּדֵי לְקַיֵים בָּהּ דַּקָּה מִן הַדַּקָּה. אָמַר רִבִּי יוֹנָה. חוּץ מִקִּידּוּשׁ הָרִאשׁוֹן. אָמַר רִבִּי יוֹסֵה. וַאֲפִילוּ מִקִּידּוּשׁ הָרִאשׁוֹן. מַתְנִיתָה פְלִיגָא עַל רִבִּי יוֹנָה. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ הָיוּ רְאוּיִין לְקִידּוּשׁ יָדַיִם וְרַגְלַיִם. פָּתַר לָהּ. חוּץ מִקִּידּוּשׁ הָרִאשׁוֹן. מַתְנִיתָה פְלִיגָא עַל רִבִּי יוֹסֵה. הַכִּיוֹר וְהַכָּן מְעַכְּבִין. פָּתַר לָהּ. מְקוֹמַן מְעַכֵּב.

MISHNAH: Every day he sacrifices one half The full portion was the weight of one mina, or 25/24 of a Roman pound (cf. Note 64). in the morning and one half in the evening, but on this day he adds a fistful. Every day it was fine but this day finese. Every day the Cohanim ascend on the East side {of the ramp} and descend on the West side, but this day they ascend and descend in the middle. Rebbi Jehudah says, the High Priest always ascends in the middle and descendes in the middle. Every day the High Priest sanctifies his hands and legs from the basin put this day from a gold pitcher Greek κώθων, but this denotes a drinking vessel, not a pitcher. . Rebbi Jehudah says, always the High Priest sanctifies his hands and legs from a gold pitcher. HALAKHAH: 6a/b. The compounding of the incense: balsamum, and cloves, galbanum and frankincense, each in the weight of 70 maneh , 60 šeqel , or the Greek mnā , 100 denar ( drachmē ). In the rabbinic system 1 šeqel = 2 denar . Since in all other circumstances we find that מנה denotes 100 denar (weight or money) there is no reason to assume that here the situation is different, even though the traditional vocalization in this context is מָנֶה. . Myrrh and cassia, spicenard and saffron, each in the weight of sixteen maneh. Costus twelve, bark three, cinnamon nine. You find that there were 365 maneh according to the days of the year and three for this day. . That is what we have stated: “but on this day he adds a fistful.” Carshina as a volume is a fluid measure. nine qab, (Qanrisin) [caper] wine three seah and three qab. If he has no (Qanrisin) [caper] wine he brings aged whitish wine. Sodom salt a quarter. Some smoke producing herb. Rebbi Nathan says, also some (Qafra) [Kifa] 1:29 (cf. S.Liebermann, Tosefta ki-fshutah, Zeraim vol, 1, New York 1955, p. 208). of the Jordan. If he added honey he invalidated it. If he left out one of its ingredients he is liable for death was close to the Galilean of qtav . עֵץ can mean both “tree” and “bush”. . It was stated: Rabban Simeon ben Gamliel says, balsamum is only the sap of the (qtab) [qtaf] was close to the Galilean of qtav . עֵץ can mean both “tree” and “bush”. tree. For what comes Carshina lye? In it one polished the cloves. For what does (Qanrisin) [caper] wine come? In it one (polishes) [soaks] cloves that it should be strong. Would not be urine good for this? Only one does not introduce bad smell into the Temple courtyard because of decorum 32a. . And when he was pulverizing he was saying: be well pulverized, be well pulverized, for voice is good for compounding. If he left out one of its ingredients or added honey he invalidated it. If he failed to add salt20a. or added smoke producing herb he became liable for death. Rebbi Zeˋura said, and he sins because of unnecessary entry. It was stated: Bar Qappara said, the perfumers in Jerusalem were saying, if one would add some honey, the entire world could not withstand its smell. It was stated: If one compounded half of it it is qualified. Thirds and quarters we did not hear. Rebbi said, in its proportion it is qualified. Therefore, what one said, if one compounded half of it it is qualified, half of every ingredient. Once in sixty or seventy years half of it was coming from leftovers. That is, “what was one doing with excess incense” 4:5. The Mishnah implies that leftover incense powder at the end of the year was a common occurrence. ? It was stated 109a. : If he burned the size of an olive outside he is liable; less than the volume of an olive inside he is not liable (Note 90). . Rebbi Zeˋira in the name of Rav Jeremiah: The public has fulfilled its obligation. Rebbi Yose ben Rebbi Abun in the name of Rebbi Jeremiah, since it was stated that if he burned the size of an olive outside he is liable, from this you infer that less than the volume of an olive inside he is not liable. . Fine . 16:12. . What does the verse say? Because it was said, you shall pulverize it finely . 31:36. If the entire year the incense must be a fine powder, what does the remark mean that on the Day of Atonement it be fine? . Then why is it said, fine ? That it be most fine. What does he do? He separates the mina on the Eve of the Day of Atonement and returns it to the mortar to fill from it his fistful to observe “most fine._6b. ” Rebbi Jonah said, except for the first sanctification. 30:20–21, 40:30) it cannot be waved. . Rebbi Yose said, even for the first sanctification. A baraita disagrees with Rebbi Jonah: All vessels 21b/22a. in the Temple were qualified for sanctifying hands and legs. He explains it, except for the first sanctification. A baraita disagrees with Rebbi Yose: the basin and its base are obstructive. He explains it, their place is obstructive. 30:18). If the basin is not in its place, no service can be held. .

בְּכָל יוֹם הָיוּ שָׁם אַרְבַּע מַעֲרָכוֹת וְהַיּוֹם חָמֵשׁ דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוֹסֵי אוֹמֵר בְּכָל יוֹם שָׁלשׁ וְהַיּוֹם אַרְבַּע. רִבִּי יְהוּדָה אוֹמֵר בְּכָל יוֹם שְׁתַּיִם וְהַיּוֹם שָׁלשׁ: מַה טַעֲמָא דְרִבִּי מֵאִיר. וְהָאֵשׁ עַל הַמִּזְבֵּחַ תּוּקַד בּוֹ לֹא תִכְבֶּה זוֹ מַעֲרֶכֶת קִיּוּמֵי אֵשׁ. וּבִעֵר עָלֶיהָ הַכֹּהֵן זוֹ מַעֲרֶכֶת אִיכּוּל אֵיבָרִין וּפְדָרִים. וְעָרַךְ עָלֶיהָ הָעוֹלָה זוֹ מַעֲרָכָה גְדוֹלָה. וְהִקְטִיר עָלֶיהָ חֶלְבֵי הַשְּׁלָמִים זוּ קְטוֹרֶת. וְלֵית לְרִבִּי יוֹסֵה מַעֲרֶכֶת אִיכּוּל אֵיבָרִין. וְלֵית לְרִבִּי יְהוּדָה מַעֲרֶכֶת קִיּוּמֵי אֵשׁ. מַה מְקַיֵים רִבִּי יְהוּדָה אֵשׁ תָּמִיד. אֵשׁ שֶׁאָמַרְתִּי לָךְ תְּהֵא תָמִיד לֹא תְהֵא אֶלָּא עַל מִזְבֵּחַ הַחִיצוֹן. אָמַר רִבִּי אֶלְעָזָר. הָאֵיבָרִין וְהַפְּדָרִין שֶׁלֹּא נִתָאַכְּלוּ מִבָּעֶרֶב עוֹשֶׂה אוֹתָן מְדוּרָה וְשׂוֹרְפָן בִּפְנֵי עַצְמָן. וְדוֹחִין עֲלֵיהֶן אֶת הַשַּׁבָּת. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי שְׁמוּאֵל בַּר אַבָּא. מַתְנִיתָא אָמְרָה כֵן. בְּכָל יוֹם הָיוּ שָׁם אַרְבַּע מַעֲרָכוֹת. מָה אַתְּ שְׁמַע מִינָּהּ. אָמַר רִבִּי מָנָא. וְהַיּוֹם חָמֵשׁ. רִבִּי בּוּן בַּר חִיָיה בְעָא קוֹמֵי רִבִּי זְעוּרָה. דָּבָר שֶׁאֵינוֹ מְעַכֵּב דּוֹחֶה. אָמַר לֵיהּ. הֲרֵי עֵידֵי הַחוֹדֶשׁ הֲרֵי אֵינָן מְעַכְּבִין וְדוֹחִין. דְּתַנִּינָן תַּמָּן. שֶׁעַל מַהֲלַךְ לַיְלָה וָיוֹם מְחַלְּלִין אֶת הַשַּׁבָּת וְיוֹצְאִין לְעֵידוּת הַחוֹדֶשׁ. מְנַיִין לְמַעֲרֶכֶת יוֹם הַכִּיפּוּרִים. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי פְדָת. גַּחֲלֵי. מַה תַלְמוּד לוֹמַר אֵשׁ. שֶׂהִיא בְטֵילָה עַל גַּבֵּי גַחֲלֶיהָ. גַּחֲלֵי. יָכוֹל עוֹמְמוֹת. תַּלְמוּד לוֹמַר אֵשׁ. אִי אֵשׁ יָכוֹל שַׁלְהֶבֶת. תַּלְמוּד לוֹמַר גַּחֲלֵי אֵשׁ. הַא כֵיצַד. מִן הַלּוֹחֲשׂוֹת הַלָּלוּ. וּמְנַיִין שֵׁתְּהֵא הָאֵשׁ בְּטֵילָה עַל גַּבֵּי גְחָלִים. תַּלְמוּד לוֹמַר גַּחֲלֵי אֵשׁ. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. אֵין לֶחֶם הַפָּנִים נִפְסַל בִּשְׁעַת מַסָּעוֹת. [רִבִּי יוֹחָנָן אָמַר. לֶחֶם הַפָּנִים נִפְסַל בִּשְׁעַת מַסָּעוֹת.] רִבִּי חְִיָיה בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. כַּאֲשֶׁר יַחֲנוּ כֵּן יִסָּעוּ. מַה בַּחֲנִיָּיתָם אֵינוֹ נִפְסָל אַף בִּנְסִיעָתָם אֵינוֹ נִפְסָל. רִבִּי אִמִּי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. וְנָסַע אוֹהֶל מוֹעֵד מַחֲנֵה הַלְוִיִּם בְּתוֹךְ הַמַּחֲנוֹת. כִּבְתוֹךְ הַמַּחֲנוֹת. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי אִמִּי בְשֵׂם רִבִּי אֶלְעָזָר. הַשּׂוֹרֵף קֳדָשִׁים בַּחוּץ בִּשְׁעַת מַסָּעוֹת לוֹקֶה. אָמַר רִבִּי יוֹחָנָן. קֳדָשִׁים נִדָּחִין בִּשְׁעַת מַסָּעוֹת. טְמֵאִים פְּרוּשִׁים כָּל אֶחָד וְאֶחָד בִּמְחִיצָתוֹ. אָמַר רִבִּי יוֹסֵה. תְּדִירָא הָא מִילְּתָא בְּפוּמְהוֹן דְּרַבָּנִן. נִסְתַּלְּקוּ הַפְּרֹכוֹת הוּתְרוּ הַמְּחִיצוֹת לְזָבִין וְלַמְצוֹרָעִין. מַתְנִיתָה מְסַיְיעָה לְדֵין וּמַתְנִיתָה מְסַיְיעָה לְדֵין. מַתְנִיתָה מְסַיְיעָה לְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. תָּמִיד. תָּמִיד אֲפִילוּ בַשַּׁבָּת. תָּמִיד אַף בְּטוֹמְאָה. מַתְנִיתָה מְסַיְיעָה לְרִבִּי יוֹחָנָן. לֹא תִכְבֶּה. אַף בַּמַּסָּעוֹת. [בִּשְׁעַת מַסָּעוֹת] מֶה הָיוּ עוֹשִׂין לָהּ. הָיוּ כוֹפִין עָלֶיהָ (פְּסַקָתֵּיר) [פְּסַכְתֵּיר]. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי שִׁמְעוֹן אוֹמֵר. אַף בִּשְׁעַת מַסָּעוֹת הָיוּ מְדַשְּׁנִין אוֹתָהּ. שֶׁנֶּאֱמַר וְדִשְּׁנוּ אֶת הַמִּזְבֵּחַ וּפָרְשׂוּ עָלָיו בֶּגֶד אַרְגָּמָן. הָא אִילּוּ הָיָה הַמִּזְבֵּחַ דָּלֵיק לֹא הָיָה בֶּגֶד אַרְגָּמָן נִשְׂרָף. מַה עֲבַד לָהּ רִבִּי יוּדָה. (פְּסֻקָתֵּיר) [פְּסֻכְתֵּיר]. הָיוּ כוֹפִין עָלֶיהָ מִלְּמַעֲלָה. מַה מְקַיֵים רִבִּי יוּדָה. וְדִשְּׁנוּ אֶת הַמִּזְבֵּחַ. וְיִרְווּן. כַּיי דָמַר רִבִּי יוּדָה בֶּן פָּזִי. וְאָכַל וְשָׂבַע וְדָשֵׁן.

MISHNAH: Every day there were four arrangements and this day five, the words of Rebbi Meïr. Rebbi Yose says, everyday three and this day four. Rebbi Jehudah says, every day two and this day three. HALAKHAH: What is Rebbi Meïr’s reason? And the fire on the altar shall be lit there, you shall not extinguish , that is the arrangement which keeps the fire. And the Cohen shall burn on it , that is the arrangement for disposal of limbs and fat. And arrange on it the elevation sacrifice , this is the main arrangement. And burn as incense on it the fats of the well-being sacrifices , this is the incense. Rebbi Yose does not have the arrangement for disposal of limbs. Rebbi Jehudah does not have the arrangement which keeps the fire. How does Rebbi Jehudah explain a permanent fire . 6:6. ? The fire which I told you that it be permanent only shall be on the outer altar. Rebbi Eleazar said, limbs and fat which were not consumed before the evening one builds into a pyre and burns them separately; for them one pushes aside the Sabbath. Rebbi Jacob bar Aḥa in the name of Rebbi Samuel bar Abba: The Mishnah implies this: “Every day there were four arrangements.” What does one understand from here? Rebbi Mana said, “and this day five 1:5), if the special arrangement for the night is prescribed for the day of Atonement it also must be prescribed for the Sabbath. ”. Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: May something which is not obstructive push aside? He answered him, there are the witnesses for the New Moon who are not obstructive 2:11. and push aside, as we have stated there 1:11. : “for a distance of a night and day one desecrates the Sabbath and comes for testimony of the New Moon.” From where the arrangement of the Day of Atonement? Rebbi Jeremiah in the name of Rebbi Pedat: Coals . 16:12. . Why does the verse say, of fire? That it should be insignificant on its coals. 3(5); Babli Pesaḥim 75b.. The following text is Tannaitic, not of the sayings of R. Jeremiah. It is missing in a Genizah fragment (Ginzberg, p. 118) and therefore may be a later addition. This explains the reduplication of the argument. “ Coals , I could think smouldering; the verse says of fire . If of fire , I could think flames; the verse says coals of fire , from those crackling ones. And from where that the fire should be insignificant on the coals? The verse says, coals of fire .” Rebbi Joshua ben Levi said, the shew-bread did not become disqualified during travel time. 24:5–9) it is obvious that bread taken out of a stationary Sanctuary becomes disqualified. The question is whether it also became disqualified when the Sanctuary around it was removed by divine command during the wanderings of he Israelites in the desert. . [Rebbi Joḥanan said, the shew-bread became disqualified during travel time.]95a, reports a disagreement of R. Joshua ben Levi and R. Joḥanan about this subject. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: just as they camped so they travelled . 2:17. , since it did not become disqualified when they were camping so it did not become disqualified when they were travelling. Rebbi Immi in the name of Rebbi Joshua ben Levi: The Tent of Meeting, the encampment of the Levites, shall travel in the midst of . 2:17. camps , as if in the center of camps. Rebbi Jacob bar Aḥa, Rebbi Immi in the name of Rebbi Eleazar: One who burns sancta outside during travel time is flogged. 17. In the absence of a central sanctuary, private altars are permitted, Mishnah Zevaḥim 14:4–8. If a central Sanctuary exists but is temporarily unavailable, the prohibition remains in place; Menaḥot 95a. . Rebbi Joḥanan said, sancta became rejects during travel time 60b as tannaitic statement. ; the impure remain separated each one according to his partition. 5:1–4. A person suffering from gonorrhea is excluded from the dwelling of the Levites, a sufferer from skin disease also from the camp of the Israelites. Since they were marching in military order, the impure were excluded from the marching order. Babli Zevaḥim 60b as tannaitic statement. . Rebbi Yose said, the following is frequent in the mouth of the rabbis: When the gobelins were removed, the partitions were permitted to sufferers from gonorrhea and skin disease. A baraita supports the one and a baraita supports the other. does not refer to any previous statement but to the following of R. Jehudah. A baraita 2(10), a baraita of R. Jehudah. Anywhere “permanent” is mentioned, it overrides restrictions. Since “permanent” is mentioned for the fire of that altar, Lev . 6:6, the priests have to tend the fire on the Sabbath even if all of them are impure. But “permanent” also is mentioned for the shew-bread ( Lev . 24:8); this overrides the absence of the walls of the Sanctuary. By the same token, R. Joshua ben Levi has to hold that the altar fire has to be tended on the march; following R. Jehudah in the sequel. supports Rebbi Joshua ben Levi: “ Permanent , even on the Sabbath; permanent even in impurity.” A baraita supports Rebbi Joḥanan , “ you shall not extinguish it , even during travel 2(10) on Lev . 6:6. . What did they do [at travel time] 2(10). ? They put a wine-cooler over it, the words of Rebbi Jehudah. Rebbi Simeon says, even at travel time they were removing ashes from it, as it is said. 4:13. , they shall remove the ashes from the altar and spread a purple cloth over it .” If the altar were burning, would the purple cloth not be burned? What does Rebbi Jehudah do with this? They put a wine-cooler over it. How does Rebbi Jehudah validate they shall remove the ashes from the altar ? They shall saturate it; as Rebbi Jehudah ben Pazi said, he ate, and was sated, and saturated .