משנה: כָּל־שִׁבְעַת הַיָּמִים הוּא זוֹרֵק אֶת הַדָּם וּמַקְטִיר אֶת הַקְּטוֹרֶת וּמֵטִיב אֶת הַנֵּרוֹת וּמַקְרִיב אֶת הָרֹאשׁ וְאֶת הָרַגְלַיִם. וּשְׁאָר כָּל־הַיָּמִים אִם רָצָה לְהַקְרִיב מַקְרִיב שֶׁכֹּהֵן גָּדוֹל מַקְרִיב חֵלֶק בָּרֹאשׁ וְנוֹטֵל חֵלֶק בָּרֹאשׁ׃ MISHNAH: All seven days he pours the blood159Of the daily sacrifice, so that he should be used to it since on the Day of Atonement he has to perform all sacrificial acts unaided., and burns the incense, and cleans the lights160Of the candelabrum in the Temple, including lighting it anew; this also is his duty on the Day of Atonement., and brings head and feet to the altar161The parts which are taken first to the altar (Mishnah 2:7).. On any other day, if he wants to sacrifice he sacrifices since the High Priest is first in line to sacrifice his part162While in general jobs in the Temple service are distributed by a lottery, the High Priest may perform any duty he chooses before the other jobs are distributed. and to take his part163Even if he did not participate in the sacrificial acts..
הלכה: וְאֵינוֹ טָמֵא מִשּׁוּם הַזָּייָתוֹ. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. מִשֶּׁהָיָה מַקְרִיב קָרְבְּנוֹתָיו הָיוּ מַזִּין עָלָיו. HALAKHAH: Does he not become impure because of his sprinklings164How can the High Priest officiate if he is sprinkled with the water containing ashes of the Red Cow (Note 95) since the ashes, while cleansing the person impure in the impurity of the dead, are defiling a pure person (Sifry Num. 129, based on Num.19:21)? Cf. Note 17.? Rebbi Yose ben Rebbi Abun said, they were sprinkling on him after he had brought his offerings.
שֶׁכֹּהֵן גָּדוֹל מַקְרִיב בָּרֹאשׁ וְנוֹטֵל חֵלֶק בָּרֹאשׁ׃ הֵיךְ עֲבִידָה. עוֹר זֶה שֶׁלִּי. חַלָּה אַחַת מִשְׁתֵּי הַלֶּחֶם. שֵׁשׁ חַלֹּות מִלֶּחֶם הַפָּנִים. הָכָא הוּא נְסַב כּוּלָּהּ וָכָא הוּא נְסִיב פַּלְגָּא. אָמַר רִבִּי זְעוּרָה. כָּאן לְקָרְבַּן יָחִיד וְכָאן לְקָרְבַּן צִיבּוּר. תַּנֵּי. רִבִּי אוֹמֵר. אוֹמֵר אֲנִי שֶׁלֹּא יִטּוֹל אֶלָּא מֶחֱצָה. אִית תַּנָּיֵי תַנֵּי. רִבִּי אוֹמֵר. אוֹמֵר אֲנִי שֶׁיִּטּוֹל מֶחֱצָה. הֵיךְ עֲבִידָה. הָיָה שָׁם עוֹר אֶחָד. רַבָּנִן אֲֽמְרֵי. נוֹטֵל אֶת כּוּלֹּו. רִבִּי אוֹמֵר. אוֹמֵר אֲנִי שֶׁלֹּא יִטּוֹל אֶלָּא מֶחֱצָה. הָיוּ שָׁם אַרְבָּעָה חֲמִשָּׁה עוֹרוֹת. רַבָּנִן אֲֽמְרֵי. נוֹטֵל אֶחָד. רִבִּי אוֹמֵר. אוֹמֵר אֲנִי. נוֹטֵל מֶחֱצָה. מַה טַעֲמָהּ דְרִבִּי. וְהַנּוֹתֶ֨רֶת֙ מִן־הַמִּנְחָ֔ה לְאַֽהֲ֖רֹן וּלְבָנָי֑ו. וְכִי אֵין אָנוּ יוֹדְעִין שֶׁאַהֲרֹן בִּכְלָל בָּנָיו. וּמַה תַלְמוּד לֹומַר. לְאַֽהֲרֹ֖ן וּלְבָנָי֑ו. אֶלָּא אָמַר. אַהֲרֹן יְסַב פַּלְגָּא וּבָנָיו יִסְבּוּן פַּלְגָּא. “Since the High Priest is first in line to sacrifice and to take his part first.” How is this? “165Tosephta 1:5, Babli 17b. This skin is mine; one loaf of the Two Breads166The two leavened breads as public offering on Pentecost., five loaves of the shew-bread.167Of the 12 shew breads becoming available every Sabbath.” In one case he takes everything, in the other case he takes half? Rebbi Zeˋira said, in the first case, a private sacrifice, in the other case, a public sacrifice. It was stated:165Tosephta 1:5, Babli 17b. “Rebbi said, I am saying that he takes only one half.” There are Tannaim who state, “Rebbi said, I am saying that he takes one half.” How is that? If there was one skin. The rabbis say, he takes it whole. Rebbi said, I am saying that he takes only one half. If there were four, five skins. The rabbis say, he takes one168Since the Mishnah states that he takes “a part”.. Rebbi said, I am saying that he takes half. What is Rebbi’s reason? The remainder of the offering is for Aaron and his sons169Lev. 2:3. Sifra Wayyiqra I Pereq11(1).. Do we not know that Aaron is together with his sons? Why does the verse say170Lev. 24:9 (on the shew-bread); Sifra Emor Pereq 18(10)., for Aaron and his sons? But it means, Aaron shall take half of it and his sons shall take half.
כְּהָדָא בּוּלֵי וְאַסְטְרָגֵי הֲוָה לוֹן קְרִיבוּ. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי וְאָמַר. אֵין בּוּלֵי בִּכְלַל אַסְרָטְגֵי. וְלֵיי דֶא מִילָּה אְמַר. בּוּלֵי וְאַסְרָטְגֵי. אֶלָּא אָמַר. אִילֵּין יִתְנוּן פַּלְגָּא וְאִילֵּין יִתְנוּן פַּלְגָּא. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. רִבִּי כְדַעְתֵּיהּ. דְּרִבִּי אָמַר. וְהָֽיְתָה֙ לְאַֽהֲרֹ֣ן וּלְבָנָ֔יו. לְאַהֲרֹן מֶחֱצָה וּלְבָנָיו מֶחֱצָה. As in the following: The city council171Greek βουλή, ἡ. and the military district172Greek στρατήγιον, τό, “the general’s tent”, the rural district under the direct command of the local military commander, not under the authority of the city council. had to bring a gift173The entire district was under the obligation to contribute to a “voluntary” gift, such as crown money at the accession of a new emperor, requested (imposed) by the government.. The case came before Rebbi who said, the city council is not included in the military district. For which purpose did he say “city council and military district”? But that each party give one half. Rebbi Yose ben Rebbi Abun said, Rebbi follows his opinion, as Rebbi said, fo r Aaron and his sons, half for Aaron and half for his sons.
מְתִיב רִבִּי בָּא בַּר מָמָל. וְהָא מַתְנִיתָא פְלִיגָא. הָאוֹמֵר. הֲרֵי עָלַי מֵאָה עֶשְׂרוֹנוֹת לַהֲבִיאָן בִּשְׁנֵי כֵלִים. מֵבִיא חֲמִשִּׁים בִּכְלִי אֶחָד וַחֲמִשִּׁים בִּכְלִי אֶחָד. וְאִם הֵבִיא שִׁשִּׁים בִּכְלִי אֶחָד וְאַרְבָּעִים בִּכְלִי אֶחָד יָצָא. אִילּוּ מִי שֶׁאָמַר. הֲרֵי עָלַי מֵאָה עֶשְׂרוֹנוֹת. סְתָם. וְלֹא אָמַר בְּכַמָּה כֵלִים הוּא מֵבִיאָן. וְלֵיידֶא מִילָּא אָמַר. לַהֲבִיאָן בִּשְׁנֵי כֵלִים. חֲמִשִּׁים בִּכְלִי אֶחָד וַחֲמִשִּׁים בִּכְלִי אֶחָד. וְתַנֵּי עֲלָהּ. אִם הֵבִיא שִׁשִּׁים בִּכְלִי אֶחָד וְאַרְבָּעִים בִּכְלִי אֶחָד יָצָא. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מִכֵּיוָן שֶׁעַד שִׁשִּׁים יְכוֹלִין לִיבָּלֵל כְּמִי שֶׁקָּבַע לֹו שִׁשִּׁים מִשָׁעָה רִאשׁוֹנָה. לֹא צוֹרְכָא דְלֹא אַמַר. הֲרֵי עָלַי שִׁשִּׁים עֶשְׂרוֹנוֹת לַהֲבִיאָן בִּשְׁנֵי כֵלִים. מֵבִיא שְׁלֹשׁים בִּכְלִי אֶחָד וּשְׁלֹשׁים בִּכְלִי אֶחָד. וְאִם הֵבִיא אַרְבָּעִים בִּכְלִי אֶחָד וְעֶשְׂרִים בִּכְלִי אֶחָד יָצָא. אַשְׁכָּח תַּנֵּי כֵן. Rebbi Abba bar Mamal objected: Does not a baraita disagree? “174Tosephta Menaḥot12:7. lf somebody says, I am taking on me the obligation to bring 100 esronim175The flour offerings in the Temple were all multiples of the issaron, one tenth of an ephah, or 3/10 of a seˋah, approximately 3.6 liter. in two vessels, he shall bring 50 in one vessel each. But if he brought 60176As quoted later in this paragraph, since flour offerings have to be brought mixed with oil, it is a rule (Mishnah Menaḥot12:4) that the maximum flour offering which can be brought in one vessel is 60 esronim. in one vessel and 40 in the other, he has fulfilled his obligation.” Somebody could say, I am taking on me the obligation to bring 100 esronim, simply, without specifying the number of vessels in which be brings them; why does he specify “to bring them in two vessels”? To bring them 50 in one vessel each/ And we have stated on this, if he brought 60 in one vessel and 40 in the other, he has fulfilled his obligation177This is the essence of R. Abba bar Mamal’s objection to Rebbi’s interpretation of the verse. Since even if it should be clear that the intent was to split evenly, it is not a strict condition, therefore Rebbi’s inference that the verse prescribes an even split between Aaron and his sons is not justified.! Rebbi Yose ben Rebbi Abun said, since up to 60 they can be mixed178Mishnah Menaḥot12:4; Tosephta 12:8–9/, it is as if from the start he fixed it at 60. It would be necessary to say, “if somebody says, I am taking on me the obligation to bring 60 esronim in two vessels, he shall bring 30 in one vessel each. But if he brought 40 in one vessel and 20 in the other, he has fulfilled his obligation.179R. Abba bar Mamal’s objection could only be substantiated by a baraita which does not involve 60 esronim.” It was found stated thus180Therefore Rebbi’s argument has to be rejected..
רִבִּי חֲנַנְיָה חֲבֵרוֹן דְּרַבָּנִין בָעֵי. לְמֵידִין מִידַּת הַדִּין מֵעִשָּׁרוֹן. [אַשְׁכָּח תַּנֵּי. וְהוּא לָמַד מִידַּת הַדִּין מִמִּידַּת עִשָּׁרוֹן.] אָמַר רִבִּי אָבוּן. בִּלְבַד שֶׁלֹּא יְבִיאֵם בִּשְׁלֹשָׁה כֵלִים. [רִבִּי בָּא בַּר מָמָל אָמַר. אֲפִילוּ בְּכַמָּה כֵלִים.] Rebbi Ḥananiah the colleague of the rabbis asked: May one infer law of obligations from issaron181Since the Temple rules belong to ritual law, but the right of the High Priest is a matter of monetary claim, do they necessarily follow identical rules?? It was found stated182There was found a baraita which supports R. Abba bar Mamal. It is not clear which subject and which person the baraita refers to., “he inferred law of obligations from issaron.” Rebbi Abun said, only he should not bring them183The person offering 60 esronim. in three vessels. Rebbi Abba Mamal said, even in many vessels.
רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בְּכָל־יוֹם כֹּהֵן גָּדוֹל מִתְלַבֵּשׁ בְּכֵלָיו וּבָא וּמַקְרִיב תָּמִיד שֶׁלְשַׁחַר. אִם יֵשׁ שָׁם נְדָרִים וּנְדָבוֹת הוּא מַקְרִיבָן וְהוֹלֵךְ בְּתוֹךְ בֵּיתוֹ וּבָא וּמַקְרִיב תָּמִיד שֶׁלְּבֵין הָעַרְבָּיִם וּבָא וְלָן בִּלִישְׁכַּת פַּלְהֶדְרִין. רִבִּי עוּקְּבָּה בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. לֹא הָיָה עוֹשֶׁה כֵן אֶלָּא בַשַּׁבָּתוֹת וּבְיָמִים טוֹבִים. Rebbi Yose ben Rebbi Abun in the name of Rebbi Joshua ben Levi: Every day184Of the seven days of preparation. the High Priest dresses in his robes185The eight garments prescribed for the High Priest., comes, and sacrifices the daily morning sacrifice. If there are vows or voluntary sacrifices186The legal difference between a vow and a voluntary offering, which also needs dedication, is that a vow is formulated as a personal obligation, “I am taking upon me the obligation to offer such and such a sacrifice.” In that case, if the animal selected for the sacrifice becomes disqualified for any reason, the maker of the vow has to bring a replacement. A voluntary offering is a dedication, “this animal shall be such-and-such a sacrifice.” If the animal becomes disqualified, no replacement is due., he offers them. Then he goes to his house, and returns to bring the daily evening sacrifice, and comes to stay overnight in the Palhedrin lodge. Rebbi Uqba in the name of Rebbi Joshua ben Levi: He did this only on Sabbath and holidays187He seems to imply every Sabbath and holiday during the year, including New Year’s Day and the Sabbath preceding the day of Atonement..
אִית תַּנָּיֵי תַנֵּי. הַצִּיץ מְרַצֶּה עַל מְִצְחוֹ. אִית תַּנָּיֵי תַנֵּי. אֲפִילוּ בְזָוִיות. מָאן דְּאָמַר. הַצִּיץ מְרַצֶּה עַל מִצְחוֹ. וְהָיָ֤ה עַל־מִצְחוֹ֙ תָּמִ֔יד. וּמָאן דְּאָמַר. אֲפִילוּ בְזָוִיות. מִן הָדָא דְיוֹם הַכִּיפּוּרִים. מָאן דְּאָמַר. הַצִּיץ מְרַצֶּה עַל מִצְחוֹ. מְסַיּיֵּעַ לְרִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מָאן דְּאָמַר. אֲפִילוּ בְזָוִיות. מְסַיּיֵּעַ לְרִבִּי עוּקְּבָּה. There are Tannaim who state: the diadem188The diadem (Ex. 28:36–38) which is worn to eliminate iniquities of sancta, to legitimate sacrifices even if they do not completely satisfy the prescribed rules. propitiates on his forehead. There are Tannaim who state: even in a corner. He who says, the diadem propitiates on his forehead, it always shall be on his forehead189Ex. 29:38.. But he who says, even in a corner, from the Day of Atonement190When the High Priest officiates in white robes without the diadem.. He who says, the diadem propitiates on his forehead, supports Rebbi Yose ben Rebbi Abun; he who says, even in a corner, supports Rebbi Uqba.