משנה: בָּרִאשׁוֹנָה כָּל־מִי שֶׁהוּא רוֹצֶה לִתְרוֹם אֶת הַמִּזְבֵּחַ תּוֹרֵם. בִּזְמַן שֶׁהֵן מְרוּבִּין רָצִין וְעוֹלִין בַּכֶּבֶשׁ וְכָל־הַקּוֹדֵם אֶת חֲבֵירוֹ לְתוֹךְ אַרְבַּע אַמּוֹת זָכָה. וְאִם הָיוּ שְׁנַיִם שָׁוִים הַמְמוּנֶּה אוֹמֵר לָהֶם הַצְבִּיעוּ. וּמָה הֵן מוֹצִיאִין אַחַת אוֹ שְׁתַּיִם וְאֵין מוֹצִיאִין אֲגוּדָּל בַּמִּקְדָּשׁ׃ מַעֲשֶׂה שֶׁהָיוּ שְׁנַיִם שָׁוִין וְרָצִין וְעוֹלִין בַּכֶּבֶשׁ וְדָחַף אֶחָד מֵהֶן אֶת חֲבֵירוֹ וְנִשְׁבְּרָה רַגְלוֹ. וּכְשֶׁרָאוּ בֵית דִּין שֶׁהֵן בָּאִין לִידֵי סַכָּנָה הִתְקִינוּ שֶׁלֹּא יְהוּ תוֹרְמִין אֶת הַמִּזְבֵּחַ אֶלָּא בַפַּיִיס. אַרְבַּע פְייָסוֹת הָיוּ שָׁם וְזֶה הַפַּיִיס הָרִאשׁוֹן׃ MISHNAH: Originally, anybody who wanted to remove the ashes1The ritual removal of some ashes from the altar by a priest in special attire (Lev.6:3), followed by the less formal removal of the remainder of the ashes, Lev. 6:4. from the altar could remove them. If they were many of them, they ran up the ramp2The ramp on the South side of the altar, leading to the top without stairs (Ex.20:23).; he who was first within four cubits34 cubits from the top of the altar. got the right to do it. If two were at equal times, the overseer used to say to them, show fingers4Since people may not be counted, one counts fingers instead. The overseer calls out a large number and then counts down finger by finger repeatedly and the person whose finger is then number 1 is selected. (In modern Hebrew, מצביע no longer means to show a finger, or to point with a finger, but “to vote”; a misinterpretation of this Mishnah..). What do they hold up? One or two5If a Cohen has arthritic fingers and cannot lift a single finger, he may show two which, being close to one another, will be counted as one.; but one does not show a thumb in the Temple6Since the thumb is far from the other fingers, the thumb and one other finger might erroneously be counted as two persons..
It happened that two were equally running up the ramp when one pushed the other who broke his leg. When the court saw that they might come into danger they enacted that they should remove the ashes from the altar only by lottery4Since people may not be counted, one counts fingers instead. The overseer calls out a large number and then counts down finger by finger repeatedly and the person whose finger is then number 1 is selected. (In modern Hebrew, מצביע no longer means to show a finger, or to point with a finger, but “to vote”; a misinterpretation of this Mishnah..). There were four lotteries, and this was the first of them.
הלכה: בָּרִאשׁוֹנָה כָּל־מִי שֶׁהוּא רוֹצֶה לִתְרוֹם אֶת הַמִּזְבֵּחַ כול׳. רִבִּי מָנָא בָעֵי. וְלָמָּה לֹא קָֽבְעוּ פַיִיס לִתְרוּמַת הַדֶּשֶׁן. אִיתָא חֲמִי. שְׁחִיטָה כְשֵׁירָה בְזָר. וְאַתְּ אָמַר. יֵשׁ לָהּ פַּיִיס. תְּרוּמַת הַדֶּשֶׁן אֲסוּרָה בְזָר. וְאַתְּ אָמַר. אֵין לָהּ פַּיִיס. חָזַר רִבִּי מָנָא וְאָמַר. שְׁחִיטָה אֵינָהּ כְּשֵׁירָה אֶלָּא בַיּוֹם. אֲבָל תְּרוּמַת הַדֶּשֶׁן כְּשֵׁירָה כָל־הַלַּיְלָה. אִם אוֹמֵר אַתְּ. יְפַיֵס. אַף הוּא אֵינוֹ מַשְׁכִּים עַל הַסָּפֵק. מַאי חֲמִית מֵימוֹר כֵּן. כָּל־הַלַּ֨יְלָה֙ וְהֵרִ֣ים. מִיכָּן לִתְרוּמַת הַדֶּשֶׁן שֶׁהִיא כְשֵׁירָה כָל־הַלַּיְלָה. HALAKHAH: “Originally, anybody who wanted to remove the ashes from the altar,” etc. Rebbi Mana asked, why did they not establish a lottery for the removal of ashes? Come and see, slaughter is valid by a non-Cohen, but you are saying that there is a lottery7Mishnah 2:2.. Removal of ashes is forbidden to a non-Cohen, and you are saying, there is no lottery? Rebbi Mana turned around and said, slaughter is valid only during daytime, but the removal of ashes is valid during the entire night. If you are saying that there is a lottery, he will not get up early for the doubt8If the chances are slim that he will be able to serve, no Cohen will show up for the night duty. Babli 22a.. What did you see to say this? All the night9Lev. 6:2., he shall remove10Lev. 6:3.. From here that the removal of ashes is valid during the entire night.
זָר שֶׁתָּרַם. רִבִּי יוֹחָנָן אָמַר. חַייָב. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. פָּטוּר. מַה טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. עֲבוֹדַת מַתָּנָ֗ה. יָצָא זֶה שֶׁהוּא בַהֲרָמָה. מַה טַעֲמֵיהּ דְּרִבִּי יוֹחָנָן. לְכָל־ דְּבַ֧ר הַמִּזְבֵּ֛חַ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב. אַרְבַּע עֲבוֹדוֹת שֶׁהַכֹּהֵן מִתְחַייֵב עֲלֵיהֶן מִבַּחוּץ זָר מִתְחַייֵב עֲלֵיהֶן מִבִּפְנִים. וְאֵי זֹו זּוֹ. זוֹ הַקְטָרָה וּזְרִיקָה וְנִיסּוּךְ הַמַּיִם וְהַיַּיִן. וְאַתְיָא כְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. לֵוִי אָמַר. אֲפִילוּ לִתְרוּמַת הַדֶּשֶׁן. וְאַתְיָא כְרִבִּי יוֹחָנָן. חַתָּה גְחָלִים. תַּפְלוּגְתָא דְּרִבִּי יוֹחָנָן וּדְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. הוֹצִיא שְׁאָר הַדֶּשֶׁן. תַּפְלוּגְתָא דְּרִבִּי יוֹחָנָן וּדְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אַתְיָא כְמָאן דְּאָמַר. אֲחֵרִ֑ים. פְּחוּתִים מֵהֶן. בְּרַם כְּמָאן דְּאָמַר. אֲחֵרִ֑ים. לְרַבּוֹת בַּעֲלֵי מוּמִין. הִיא זָר הִיא בַעַל מוּם. הַכֹּל מוֹדִין בְּזָר שֶׁסִּידֵּר מַעֲרָכָה שֶׁלְעֵצִים שֶׁהוּא חַייָב. אָמַר רִבִּי זְעוּרָא. וּבִלְבַד שְׁנֵי גֵיזִירֵי עֵצִים שֶׁהַכָּתוּב מַזְהִיר עֲלֵיהֶן לַעֲבוֹדַת כְּהוּנָה. וְ֠נָֽתְנ֠וּ בְּנֵ֙י אַֽהֲרֹ֧ן הַכֹּהֵ֛ן אֵ֖שׁ עַל־הַמִּזְבֵּ֑חַ וְעָֽרְכ֥וּ עֵצִ֖ים. A non-Cohen who removed11The formal removal of ashes from the altar.. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing12Num. 18:7.. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar12Num. 18:7.. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside13Outside a divinely approved place of worship; after the building of the Temple, outside of the Temple district. Worship outside the Temple is sinful only if it imitates Temple ceremonies. Babli 24a., the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes;14Babli 24a. this follows Rebbi Joḥanan. If he15The non-Cohen. stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he15The non-Cohen. removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others16Lev. 6:4. Sifra Ṣaw Pereq 2(6)., of lesser value than these. But for him17According to Sifra, R. Eleazar (the Tanna.) who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods18The logs of firewood on the altar. is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods19Lev. 1:7. Since a simple plural always means 2 (Note 138); this establishes a formal requirement that two new logs be brought to the altar at the start of the morning service; Lev. 6:5. Babli 24b..
תַּנֵּי. אָמַר רִבִּי יְהוּדָה. מְנַיִין לְהַצָּתַת הָאֲלִיתָא שֶׁלֹּא תְהֵא אֶלָּא בְכֹהֵן כָּשֵׁר וּבִכְלִי שָׁרֵת. תַּלְמוּד לוֹמַר וְ֠נָֽתְנ֠וּ בְּנֵ֙י אַֽהֲרֹ֧ן הַכֹּהֵ֛ן אֵ֖שׁ עַל־הַמִּזְבֵּ֑חַ. אָמַר רִבִּי שִׁמְעוֹן. וְכִי עָלָת עַל לֵב שֶׁהַזָּר קָרֵב עַל גַּבֵּי הַמִּזְבֵּחַ. אִם כֵּן לָמָּה נֶאֱמַר וְ֠נָֽתְנ֠וּ בְּנֵ֙י אַֽהֲרֹ֧ן הַכֹּהֵ֛ן אֵ֖שׁ עַל־הַמִּזְבֵּ֑חַ. לִימֵּד עַל הַצָּתַת הָאֵשׁ שֶׁלֹּא תְהֵא אֶלָּא בְרֹאשׁוֹ שֶׁלְמִזְבֵּחַ. הָתִיבוּן. וָהָא כְתִיב וְהָאֵ֨שׁ עַל־הַמִּזְבֵּ֤חַ תּֽוּקַד־בּוֹ֙ לֹ֣א תִכְבֶּ֔ה. מִיכָּן לְהַצָּתַת הָאֵשׁ שֶׁלֹּא תְהֵא אֶלָּא בְרֹאשׁוֹ שֶׁלְמִזְבֵּחַ. דִּבְרֵי רִבִּי יְהוּדָה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יְהוּדָה. תַּמָּן הִיא צְרִיכָה כֹהֵן כָּשֵׁר. וְכָא הוּא אֵינָהּ צְרִיכָה כֹהֵן כָּשֵׁר. אָמַר רִבִּי תַנְחוּם בַּר יוּדָן. מָה אַתְּ שְׁמַע מִינָּהּ. נֹאמַר בְּרֹאשׁ הַמִּזְבֵּחַ וְזָר. It was stated20Sifra Ṣaw Pereq 2(7).; Babli 24b,45a. “Rebbi Jehudah said, from where that kindling fire wood21Rashi’s explanation. may only be done by a qualified Cohen and with a vessel of service22The firewood had to be transported in a dedicated vessel.? The verse says, Aaron’s the priest’s sons shall put fire on the altar. Rebbi Simeon said, could anybody think that a non-Cohen might approach the top of the altar? Then why is it said, Aaron’s the priest’s sons shall put fire on the altar? This teaches that kindling the fire may only be done on top of the altar” They objected, is it not written “and the fire on the altar shall burn there, it shall not go out23Lev. 6:5., from here that kindling the fire may only be done on top of the altar, the words of Rebbi Jehudah24Babli 45a.”? The argument of Rebbi Jehudah is inverted. There it needs a qualified Cohen, but here it does not need a qualified Cohen. Rebbi Tanḥum bar Yudan said, what do you understand from here? Could we say on top of the altar and a non-Cohen25Since it already was stated that no non-Cohen could be present at the altar, a mention of “Cohen” was superfluous in the second case.?
תָּרַם וְהִפְרִיחָתוֹ הָרוּחַ. תַּפְלוּגְתָא דְרִבִּי יוֹחָנַן וּדְרִבִּי חֲנִינָה. דְּאַמַר רִבִּי חֲנִינָה. קוֹמֶץ שֶׁנְּתָנוֹ עַל גַּבֵּי הָאִישִׁים וְהִפְרִיחָתוֹ הָרוּחַ. בִּפְרִיחָה הָאַחֲרוֹנָה נִתְכַּפְּרוּ הַבְּעָלִים וְיָֽצְאוּ הַשְּׁיֵרִיים יְדֵי מְעִילָה. רִבִּי יוֹחָנָן אָמַר. מִשֶּׁיֶּאֱחוֹז הָאוֹר בְּרוּבּוֹ. מָהוּ בְרוּבּוֹ. בְּרוּבּוֹ שֶׁלְקוֹמֶץ אוֹ בְרוֹב כָּל־פְּרִידָה וּפְרִידָה אִתְאֲמָרַת. אָתָא רִבִּי חִזְקִיָּה רִבִּי יוֹנָה רִבִּי בָּא רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. בְּרוֹב כָּל־פְּרִידָה וּפְרִידָה אִיתְאֲמָרַת. If he removed and the wind blew it away26Does one have to lift a second time?, the disagreement between Rebbi Joḥanan and Rebbi Ḥanina, since Rebbi Ḥanina said, if a fistful27A flour offering after dedication is most holy, all use is forbidden as larceny of sancta. The priest has to take a fistful of the flour mixed with oil, bring it to the top of the altar in a dedicated vessel, and empty the vessel into the fire. At that moment, the owners have fulfilled their vow, and the remainders of the offering are released to the priests as their property, to be eaten in the sacred precinct. was put in the fire when the wind blew it away, by the last blowing the owner was atoned for and the remainders freed from larceny. Rebbi Joḥanan said, if28Meaning; only if. Babli Menaḥot26b. the fire engulfed most of it. What means “most of it”? Most of the fistful, or had it been said about most of each separate lump? There came Rebbi Ḥizqiah, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It had been said about most of each separate lump.
תָרַם (חֶצְיָים) [חֶצְייָהּ]. תַּפְלוּגְתָא דְרִבִּי יוֹחָנַן וּדְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דְּאָמַר רִבִּי יוֹחָנָן. קוֹמֶץ שֶׁקָּדַשׁ בְּכֶלִי וְהִקְטִירוֹ אֲפִילוּ שׁוּמְשְׁמִין יָצָא. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. מַתְנִיתָה לֹא אָֽמְרָה כֵן אֶלָּא הִקְטִיר בְקוּמְצוֹ פַּעֲמַיִם כְּשֵׁירָה. רִבִּי חָמָא בַּר עוּקְבָּה בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אֵין קְמִיצָה פָחוּת מִשְּׁנֵי זֵתִים. וְאֵין הַקְטָרָה פְחוּתָה (מִקּוֹמֶץ) [מִכְּזַיִת]. רִבִּי יִצְחָק בֵּירִבִּי אֶלְעָזָר שָׁאַל. מֵעַתָּה כֹהֵן שֶׁאֵין יָדוֹ מַחֲזֶקֶת כִּשְׁנֵי זֵיתִים פָּסוּל מִן הָעֲבוֹדָה. If he lifted half of it, the disagreement between Rebbi Joḥanan and Rebbi Joshua ben Levi, since Rebbi Joḥanan said, if the fistful had been sanctified in a vessel, he did his duty if he burned even a sesame grain’s size of it. Rebbi Joshua ben Levi said, the Mishnah29Menaḥot3:4, Babli Menaḥot26a. does not say so, only if he burned his fistful in two parts it is qualified. Rebbi Ḥama bar Uqba in the name of Rebbi Joshua ben Levi: A fistful is not less than the volume of two olives, no burning is less than the volume of (a fistful) [an olive]30Menaḥot26b. The corrector’s change is suspect as adaptation to the Babli.. Rebbi Isaac ben Rebbi Eleazar asked, then a Cohen whose hand could not hold the volume of two olives would be disqualified from the service31Since this disability does not appear in a list of defects which disqualify a Cohen, practice cannot follow R. Joshua ben Levi.?
תָּרַם בִּשְׂמֹאל. תַּפְלוּגְתָא דְרִבִּי יוֹחָנַן וְרִבִּי יְהוּדָה בֵּירִבִּי. דְּאָמַר רִבִּי יוֹחָנָן. קוֹמֶץ שֶׁקָּדַשׁ בְּכֶלִי וְהִקְטִירוֹ בֵּין בְּיָד בֵּין בְּכֶלִי בֵּין בִּימִין בֵּין בִשְׂמֹאל. יְהוּדָה בֵּירִבִּי אוֹמֵר. אוֹ כְחַטָּאת בְּיָד אֹו כְאָשָׁם בְּכֶלִי. וּבִלְבַד בִּימִין. הָתִיבוֹן. וְהָא תַנֵּי. קִיבֵּל בִימִינוֹ וְנָתַן בִּשְׂמֹאלו̇ יַחֲזִיר לִימִינוֹ. אִם בִּשְׂמֹאל הוּא מַחֲזִיר לַמִּזְבֵּחַ לֹא כָל־שֵׁכֵּן לָבֶּזֶךְ. אָמַר רִבִּי לָא. אִם שְׂנָייָא אָדָם רִבִּי לָעְֽזָר בְּרִבִּי שִׁמְעוֹן שְׁנָייָהּ. דְּתַנֵּי. רִבִּי אֶלְעָזָר בְּירִבִּי שִׁמְעוֹן אוֹמֵר. אֵינָהּ צְרִיכָה קִידּוּשׁ בֶּזֶךְ. אַתְיָא דְּרִבִּי לָֽעְזָר בְּירִבִּי שִׁמְעוֹן בְּשִׁיטַּת רִבִּי שִׁמְעוֹן אָבִיו. דְּתַנִּינָן תַּמָּן. שֶׁלֹּא בִכְלִי שָׁרֵת פְּסוּלָה. וְרִבִּי שִׁמְעוֹן מַכְשִׁיר. מַאי כְדוֹן. רַבָּנִן דְּאִית לוֹן כְּלִי שָׁרֵת צְרִיכָה לוֹן לְיָמִין. רִבִּי שִׁמְעוֹן [דְּ]לֵית לֵיהּ כְּלִי שָׁרֵת לֹא צְרִיכָה לֵיהּ לְיָמִין. אָמַר רִבִּי מָנָא. וּתְמִיהַּ אֲנָא הֵיךְ רַבָּנִן מְדַמֵּיי תְרוּמַת הַדֶּשֶׁן לְהַקְטָרָה. וְלָא דַמְיָא אֶלָּא לִקְמִיצָה. שֶׁזּוּ בַהֲרָמָה וְזוֹ בַהֲרָמָה. If he removed with his left hand, the disagreement between Rebbi Joḥanan and Jehudah ben Rebbi, since Rebbi Joḥanan said, if a fistful32Of the flour offering. had been sanctified in a dedicated vessel and he burned it whether out of his hand or out of a vessel, whether by his right hand or by the left. Jehudah ben Rebbi said, either like a purification offering from the hand, or like a reparation offering from a vessel, but only with the right hand33In Lev. 6:10 it is stated that the flour offering is “most holy, like purification offering and like reparation offering.” For purification offerings it is stated (Lev.4:25, 30, 34) that the Cohen has to apply the blood of the sacrifice with his finger to the corners of the altar. This requirement is missing for the reparation sacrifice (Lev.7:1–7.). They objected: Was it not stated, if he received with his right hand and then put it into his left hand, he must return it to the right hand34Mishnah Zevaḥim 3:1, Zevaḥim 32a, speaking of the blood received in a vessel and brought to the altar to be poured at the wall.? If from the left hand he returns it for the altar, not so much more to the cup? Rebbi La said, if somebody stated this, Rebbi Eleazar ben Rebbi Simeon stated it. As it was stated, it35The fistful taken from a flour offering. does not need sanctification in a cup. Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon, as we have stated there36Mishnah Menaḥot3:4., “not in a dedicated vessel it is disqualified, but Rebbi Simeon qualifies it.” How is it? The rabbis who require a dedicated vessel need the right hand37Menaḥot26b.; Rebbi Simeon [who] does not require a dedicated vessel does not need the right hand. Rebbi Mana said, I am wondering how the rabbis could compare the removal of ashes to burning, but it can be compared only to the lifting of the fistful, since both are by lifting38Since everybody agrees that at all places where the verse requires that the action be done by a Cohen he must use his right hand; therefore the lifting of the fistful must be with the Cohen’s right hand..
וְהֵרִ֣ים. וְאֵין וְהֵרִ֣ים אֶלָּא בְשֶׁשִּׁייֵר. אֲשֶׁ֨ר תֹּאכַ֥ל. אֵין אֲכִילָה אֶלָּא בִכְזַיִת. הָיָה בְכוּלֹּו כְזַיִת. לִיטּוֹל מִקְצָתוֹ אֵין אַתְּ יָכוֹל שֶׁאֵין בוֹ כְזַיִת. לִיטּוֹל אֶת כּוּלּוֹ אֵין אַתְּ יָכוֹל שֶׁאֵין כָּאן שִׁיּיוּר. וְהֵרִ֣ים אֲשֶׁ֨ר תֹּאכַ֥ל הָאֵ֛שׁ. יָכוֹל עֵצִים. תַּלְמוּד לוֹמַר עוֹלָה. אִי עוֹלָה יָכוֹל אֵיבָרֵי עוֹלָה. תַּלְמוּד לוֹמַר אֲשֶׁ֨ר תֹּאכַ֥ל הָאֵ֛שׁ. הָא כֵיצַד. חו̇תֶה מִן הַמְאוּכָּלו̇ת הַפְּנִימִיּו̇ת וְיו̇רֵד. מִצְוָה לְהַקְדִּים אֵשׁ לָעֵצִים. שֶׁנֶּאֱמַר וְעָרְֽכ֥וּ עֵצִ֖ים עַל־הָאֵֽשׁ. קִידֵּם עֵצִים לָאֵשׁ. סִידֵּר עַד שֶׁלֹּא תָרַם מַשְׁחִיל וְתוֹרֵם מְפָרֵק וְתוֹרֵם. And he shall lift39Lev. 6:3.. There is no lifting unless he left a remainder40Otherwise the verse would have said, “he takes away”.. Which ate. there is no eating less than the volume of an olive. If all of it41The ashes on the altar. was the volume of an olive? You may not take part of it since there would not be the volume of an olive; you may not take all of it since there would not be a remainder. And he lifts … what the fire ate. I could think wood, the verse says, the elevation sacrifice42The verse reads: He shall lift the ashes from where the fire ate the elevation sacrifice on the altar.. If elevation sacrifice, I could think limbs of an elevation sacrifice43Parts of the daily sacrifice which still are recognizable as such.; the verse says, what the fire ate. How is this? He scoops up from what has been consumed in the middle44Where it is most likely from the sacrifice, not the fire wood. Sifra Ṣaw Pereq 2(4). and descends. It is an obligation to bring wood before fire, as it is said45Lev. 1:7., they shall arrange on thefire, He mentioned wood before fire. If one arranged before he removed, he throws down and removes, disassembles and removes46Since it has been stated that the removal of ashes is first in the service of a new day, and arranging new logs precedes the morning daily sacrifice, any arrangement preceding the removal of ashes is simply addition to the preceding day’s service and may be undone for the new day. Sifra Wayyiqra I Pereq 5(11)..
רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. חִילְפַיי שָׁאַל. קוֹמֶץ שֶׁנְּתָנוֹ עַל גַּבֵּי מַעֲרֶכֶת לַיְלָה מָה הֵן. רִבִּי יִרְמְיָה אָמַר. חִילְפַיי שָׁאַל. אֵימֳרִין שֶׁנְּתָנָן עַל גַּבֵּי מַעֲרֶכֶת לַיְלָה מָה הֵן. וְלָאו מַתְנִיתָה הִיא. אֵין לָךְ קוֹדֵם לְתָמִיד שֶׁלְשַׁחַר אֶלָּא קְטוֹרֶת בִּלְבַד. מַתְנִיתָה לְמִצְוָה. מַה צְרִיכָה לִיהּ לְעִיכּוּב. צִיץ מָהוּ שֶׁיְּרַצֶּה עַל טּוּמְאַת יָדַיִם. יָדַיִים מָהוּ שֶׁיִּפָּֽסְלוּ מִשֵּׁם יוֹצֵא. וְלָאו מַתְנִיתָה הִיא. קִידֵּשׁ יָדָיו וְרַגְלָיו וְנִיטְמוּ מַטְבִּילָן וְהֵן טְהוֹרוֹת. יָצָא לֹא נִפְסְלוּ מִשֵּׁם יוֹצֵא. וְאַתְיָא כְמָאן דְּאָמַר. אֵין הַלִּינָּה פוֹסֶלֶת בַּיָּדַיִם. מַה צְרִיכָה לֵיהּ. [בְּרַם הָכָא] כְמָאן דְּאָמַר. לִינָּה פוֹסֶלֶת בַּיָּדַיִם. יָדַיִם מָהוּ שֶׁיִּפָּֽסְלוּ מִשֵּׁם מְחוּסָּר זְמַן. וְלָאו מַתְנִיתָה הִיא. קִידֵּשׁ יָדָיו וְרַגְלָיו הַיּוֹם לַעֲבוֹדַת שֶׁלְמָחָר. Rebbi Jacob bar Aḥa said, Hilfai asked: What is the status of a fistful given on the setting of the night47It is a biblical commandment that all leftovers from the service of a certain day have to be burned on the altar during the following night. Therefore the question has to be, what is the status of the next morning’s flour offering which was brought to the altar at dawn before the required new wood was formally brought to the altar after the removal of the previous day’s ashes.? Rebbi Jeremiah said, Hilfai asked: What is the status of the public parts on the setting of the night48The same question as before, only referring to the parts of the sacrificial animals brought before the ritual setting of new logs in the morning. The questions remain unanswered also in the Babli. Menaḥot26b.? Is that not a baratta? Nothing precedes the daily sacrifice but incense49Since the daily sacrifice is scheduled בבוקר “in the morning (Ex. 29:39) but the incense בבוקר בבוקר “in the early morning (Ex. 30:7); cf. Halakhah 3:5. Babli Pesaḥim59a.. The baratta as commandment, what he is asking is as impediment50Is the service invalid if the precedences indicated by the verses are not followed?. Does the diadem cover up for impurity of the hands51Since except for the biblically ordained washing (“sanctification”) of hands and feet at the start of a priest’s period of service (Ex. 30:20,40:31–32) the rules of impurity of hands are purely rabbinical, and hands are purified by immersion in a miqweh, not by sanctification from the basin. The (unanswered) question is whether the diadem covers also non-biblical infractions of the rules.? Do hands become disqualified by leaving52It is obvious that if a Cohen leaves the sacred precinct because he has finished his tour of duty, for the next tour he has to sanctify his hands and feet again. The question is whether his hands become rabbinically impure if he leaves the sacred precinct for a prescribed ritual act, such as depositing excess ashes outside the sacred domain.? Is that not a barattai If he sanctified51Since except for the biblically ordained washing (“sanctification”) of hands and feet at the start of a priest’s period of service (Ex. 30:20,40:31–32) the rules of impurity of hands are purely rabbinical, and hands are purified by immersion in a miqweh, not by sanctification from the basin. The (unanswered) question is whether the diadem covers also non-biblical infractions of the rules. his hands and feet and they became impure, he immerses them and they are pure; if he left they did not become disqualified because of leaving. This comes following the one who said, an overnight stay does not disqualify hands. What is his problem? [But here] it is following him who said, an overnight stay disqualifies hands. Do hands become impure for missing time? Is that not a baraita? If he sanctified his hands and feet today for tomorrow’s service53It seems that one has to complete the sentence: the sanctification is valid..
אָמַר רִבִּי יוֹחָנָן. תְּרוּמַת הַדֶּשֶׁן תְּחִילַּת עֲבוֹדָה שֶׁלְמָחָר הִיא. וְצָרִיךְ לְקַדֵּשׁ יָדָיו וְרַגְלָיו מִן הַכִּיּוֹר הַמְשׁוּקָּע בַמַּיִם. רִבִּי חִייָה בַּר יוֹסֵף אָמַר. מִכֵּיוָן שֶׁמָּסַר יוֹם לַלַּיְלָה דַּייוֹ. חֲבֵרָייָא בְשֵׁם רִבִּי יוֹחָנָן. מִשֶּׁהוּא מַגְבִּיהוֹ הוּא מַשְׁקִיעוֹ. מַתְנִיתָה פְלִיגָא עַל רִבִּי חִייָה בַּר יוֹסֵף. קִידֵּשׁ יָדָיו וְרַגְלָיו בַּיּוֹם אֵינוֹ צָרִיךְ לְקַדְּשָׁן בַּלַּיְלָה. בַּלַּיְלָה צָרִיךְ לְקַדְּשָׁן בַּיּוֹם. דִּבְרֵי רִבִּי. רִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. אֲפִילוּ עָסוּק בָּעֲבוֹדָה כָּל־שְׁלֹשָׁה אֵינוֹ צָרִיךְ לְקַדֵּשׁ יָדָיו וְרַגְלָיו. שֶׁאֵין הַלִּינָּה פוֹסֶלֶת בַּיָּדַיִם בִּשְׁיֵרֵי עֲבוֹדוֹת. אֲבָל בַּתְּחִילַּת עֲבוֹדוֹת צָרִיךְ. Rebbi Joḥanan said, the removal of ashes is the start of the service of the next day and one had to sanctify his hands and feet from the basin which was immersed in water54Chapter 1, Note 241, Babli Zevaḥim20a.. Rebbi Ḥiyya ben Joseph said, it was sufficient that the day deliver to the night55Chapter 1, Note 82.. The colleagues in the name of Rebbi Joḥanan , after he lifted it he put it56The basin has to stay in the cistern any time it is not used during the night. According to R. Ḥiyya ben Joseph this should be necessary only at dusk and dawn. According to R. Joḥanan , the new day starts in the preceding night, with the preparation for lifting ashes. back down. A baraita disagrees with Rebbi Ḥiyya bar Joseph. 57Tosephta 1:9, differently Tosephta Menaḥot1:13. In that text, Rebbi agrees with R. Eleazar ben R. Simeon. Babli Zevaḥim 20b.“If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day58The night is used to burn the remainder of the previous day’s service; it is an appendix to the day and, since no service is initiated during the night, does not need new preparation., the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.”
[רִבִּי חִייָא בַּר יוֹסֵף פָתַר מַתְנִיתָה. קִדֵּשׁ יָדָיו וְרַגְלָיו בַּיּוֹם אֵינוֹ צָרִיךְ לְקַדְּשָׁן בַּלַּיְלָה בִּשְׁיֵרֵי עֲבוֹדוֹת. אֲבָל בַּתְּחִילַּת עֲבוֹדוֹת צָרִיךְ לְקַדְּשָׁן בַּיּוֹם. דִּבְרֵי רִבִּי. רִבִּי אֶלְעָזָר בַּר שִׁמְעוֹן אוֹמֵר. אֲפִילוּ עָסוּק בָּעֲבוֹדָה כָּל־שְׁלֹשָׁה אֵינוֹ צָרִיךְ לְקַדֵּשׁ יָדָיו וְרַגְלָיו. שֶׁאֵין הַלִּינָּה פוֹסֶלֶת בַּיָּדַיִם בִּשְׁיֵרֵי עֲבוֹדוֹת. אֲבָל בַּתְּחִילַּת עֲבוֹדוֹת צָרִיךְ.] [Rebbi Ḥiyya bar Joseph explains the baraita: If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; for ancillary services. But to start service he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services59But if he were unoccupied during the entire night, the next day’s service is a new beginning and needs sanctification of hands.. But to start services it is necessary.]
רִבִּי יוֹחָנָן פָתַר מַתְנִיתָה. קִידֵּשׁ יָדָיו וְרַגְלָיו בַּיּוֹם (אֵינוֹ) צָרִיךְ לְקַדְּשָׁן בַּלַּיְלָה בֵּין בִּתְחִילַּת עֲבוֹדוֹת בֵּין בִּשְׁיֵרֵי עֲבוֹדוֹת. אֲבָל בַּלַּיְלָה צָרִיךְ לְקַדְּשָׁן בַּיּוֹם. דִּבְרֵי רִבִּי. רִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. אֲפִילוּ עָסוּק בָּעֲבוֹדָה [כָּל־שְׁלֹשָׁה] אֵינוֹ צָרִיךְ לְקַדֵּשׁ יָדָיו וְרַגְלָיו. שֶׁאֵין הַלִּינָּה פוֹסֶלֶת בַּיָּדַיִם בֵּין בִּתְחִילַּת עֲבוֹדוֹת בֵּין בִּשְׁיֵרֵי עֲבוֹדוֹת. Rebbi Joḥanan explains the baraita: If he sanctified his hands and feet during the day, he does (not)60A word correctly written by the scribe and incorrectly deleted. have to sanctify them for the night; whether to start service or for ancillary services; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands whether to start service or for ancillary services.
חִילְפַיי אָמַר. כְּשֵׁם שֶׁאֵין הַלִּינָּה פוֹסֶלֶת בַּיָּדַיִם כָּךְ אֵין הַלִּינָּה פוֹסֶלֶת בַּכִּיּוֹר. מַתְנִיתָה פְלִיגָא עַל רִבִּי חִילְפַיי. קִידֵּשׁ יָדָיו וְרַגְלָיו בַּיּוֹם אֵינוֹ צָרִיךְ לְקַדֵּשׁ בַּלַּיְלָה. בַּלַּיְלָה צָרִיךְ לְקַדֵּשׁ בַּיּוֹם. דִּבְרֵי רִבִּי. רִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. אֲפִילוּ עָסוּק בָּעֲבוֹדָה כָּל־שְׁלֹשָׁה אֵינוֹ צָרִיךְ לְקַדֵּשׁ יָדָיו וְרַגְלָיו. שֶׁאֵין הַלִּינָּה פוֹסֶלֶת בַּיָּדַיִם. הָא בַכִּיּוֹר פּוֹסֶלֶת. תַּלְמִידוֹי דְרִבִּי יוֹחָנָן בְּשֵׁם חִילְפַיי. הָכֵינִי. קִידֵּשׁ יָדָיו וְרַגְלָיו כול׳. שֶׁאֵין הַלִּינָּה פוֹסֶלֶת בַּיָּדַיִם. הָא בַכִּיּוֹר פּוֹסֶלֶת. וּבִלְבַד מִיּוֹם לַלַּיְלָה. Hilfai said, just as staying overnight does not disqualify hands, so it does not disqualify the basin61He disagrees with R. Joḥanan and holds that the water remaining in the basin does not become disqualified at the next dawn.. A baraita disagrees with Rebbi Hilfai. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands.” Therefore it disqualifies the basin62Since the basin was not mentioned in the statement. Babli Zevaḥim 20a.. The students of Rebbi Joḥanan in the name of Hilfai. So it is: If he sanctified his hands and feet, etc., since staying overnight does not disqualify hands. Therefore it disqualifies the basin, only from day to night63Not from night to day since the next day’s service starts with the removal of ashes following R. Joḥanan , and not if the basin was in continuous use during dusk, following R. Ḥiyya bar Joseph..
מַה בֵין בְּתוֹךְ אַרְבַּע אַמּוֹת לַכֶּבֶשׁ בְּתוֹךְ אַרְבַּע אַמּוֹת לַמִּזְבֵּחַ. מִן מַה דְתַנִּינָן. מַעֲשֶׂה שֶׁהָיוּ שְׁנַיִם שָׁוִין רָצִין וְעוֹלִין בַּכֶּבֶשׁ. הָדָא אָֽמְרָה. בְּתוֹךְ אַרְבַּע אַמּוֹת לַמִּזְבֵּחַ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. בְּפֵירוּשׁ תַּנִּי לָהּ רִבִּי חִייָה. כָּל־הַקּוֹדֵם אֶת חֲבֵירוֹ לְתוֹךְ אַרְבַּע אַמּוֹת [לַמִּזְבֵּחַ] זָכָה. 64One starts with discussing the remainder of Mishnah 1, starting with the meaning of “within 4 cubits”. How, either within four cubits of the ramp or four cubits of the altar? Since we have stated, “It happened that two were equally running up the ramp,” this implies within four cubits of the altar. Rebbi Yose ben Rebbi Abun said, explicitly did Rebbi Ḥiyya state, “he who is first within four cubits of the altar got the right to do it.”
מַהוּ הַצְבִּיעוּ. הוּצִיאוּ אֶצְבַּע. הוֹצִיאוּ אַחַת מוֹנִין לוֹ. שְׁתַּיִם מוֹנִין לֹו. שָׁלשׁ אֵין מוֹנִין לוֹ. מָהוּ אֵין מוֹנִין. כָּל־עִיקָּר. אֵין מוֹנִין לוֹ אֶת הַיְּתֵירָה. אַרְבַּע הַמְמוּנֶה מַכֶּה אוֹתוֹ בַפַקִּיעַ וּבָטֵל הַפַּיִיס. What means הצביעו? Show a finger65Since verbs from the root צבע usually meant “to color, to dye”. Cf. Babli 23a.. If one put up one, he is counted; two, he is counted5If a Cohen has arthritic fingers and cannot lift a single finger, he may show two which, being close to one another, will be counted as one.; three he is not counted. What means., “is not counted”? Not at all? One does not count the additional. Four, the overseer hits him with a whip and cancels the lottery.
אֵין מוֹצִיאִין אֲגוּדָּל בַּמִּקְדָּשׁ׃ מִפְּנֵי הָרַמָּאִין. אֵין אוֹמְרִין (מִמֶּנּוּ) [מִמִּי] בַּמִּקְדָּשׁ. אֶלָּא הַמְמוּנֶּה הָיָה מַגְבִּיהַּ מִצְנַפְתּוֹ שֶׁלְאֶחָד מֵהֶן וְהֵן יוֹדְעִין שֶׁמִּמֶּנּוּ הָיָה הַפַּיִיס (מְהַלֵּךְ) [מַתְחִיל]. וְחָשׁ לוֹמַר. שֶׁמָּא לְאוֹהָבוֹ אוֹ לִקְרוֹבוֹ. כְּמִין קּוֹכְלִיַיס הָיוּ עוֹשִׂין. כֵּיצַד הָיָה הַפַּיִיס מְהַלֵּךְ. לִימִין לִשְׂמֹאל. אָמַר רִבִּי בּוּן בַּר חִייָה. מִן מַה דְתַנֵּי. מִי שֶׁזָּכָה בִקְטוֹרֶת אוֹמֵר לָזֶה שֶׁעַל יְמִינוֹ. אוּף אַתְּ לְמַחְתָּה. הָדָא אָֽמְרָה. לִימִין הַפַּיִיס מְהַלֵּךְ. תַּלְמִידוֹי דְרִבִּי יוֹנָה בְשֵׁם רִבִּי חִילפַיי. הָכֵינִי. לִשְׂמֹאל הַפַּיִיס מְהַלֵּךְ. הַזּוֹכֶה זִכֶּה לִימִין. מוּטָּב שֶׁיִּזְכֶּה לְמִי שֶׁעָבַר עָלָיו הַפַּיִיס שְׁנֵי פְעָמִים מִזֶּה שֶׁלֹּא עָבַר עָלָיו הַפַּיִיס אֶלָּא פַעַם אַחַת בִּלְבַד. “One does not show a thumb in the Temple,” because of the tricksters6Since the thumb is far from the other fingers, the thumb and one other finger might erroneously be counted as two persons.. One does not say from whom66The people were not identified by name. in the Temple, but the overseer lifts the cap of one of them and they know that the lottery (proceeds) [starts] from there. Should we not worry, maybe for a friend or a relative67That the overseer could predetermine the outcome and therefore the lottery was unfair.? They formed a snail68Greek κοχλίας “snail with a spiral shell”. Since the row of Cohanim was “snailing”, the overseer could not determine the exact number of those present. Babli 25a.. How was the lottery proceeding, to the right or to the left? Rebbi Yose ben Rebbi Abun said, since we did state, the one winning the incense says to the one on his right side, you are with me with the pan69On all days other than the Day of Atonement, presenting the incense on the interior altar needed two Cohanim, one carrying the incense and the other carrying hot coals on a pan., this implies that it proceeded to the right. The students of Rebbi Jonah in the name of Rebbi Hilfai: It is as follows. The lottery proceeds to the left, the winner adds to the right. It is preferable that one should win over whom the lottery passed twice, rather than one over whom the lottery passed only once70The previous argument did not prove anything..
מַעֲשֶׂה בְאֶחָד שֶׁקָּדַם אֶת חֲבֵירוֹ בְּתוֹךְ אַרְבַּע אַמּוֹת שֶׁלְמִזְבֵּחַ. נָטַל חֲבֵירוּ אֶת הַסַּכִּין וּתְקָעָהּ בְּלִיבּוֹ. עָמַד לוֹ רִבִּי צַדּוֹק עַל מַעֲלוֹת הָאוּלָם. אָמַר לָהֵן. שְׁמָעוּנִי אַחַיי בֵית יִשְׂרָאֵל. כָּתוּב כִּֽי־יִמָּצֵ֣א חָלָ֗ל וגו׳. וְיָֽצְא֥וּ זְקֵינֶי֖ךָ וְשֽׁוֹפְטֶיךָ. אָנוּ מֵאֵיכָן לָנוּ לָמוּד. מִן הַהֵיכָל מִן הָעֲזָרוֹת. שְׁרוֹן כָּל־עַמָּא בַכְייָן. עַד דְּאִינּוּן עֲסִיקִין בִּבְכִייָה נִכְנַס אָבִיו שֶׁלְאוֹתוֹ הַתִּינּוֹק. אָמַר לָהֶן. אֲנִי כַפָּרַתְכֶם. אַדַּיִין הַתִּינּוֹק מְפַרְפֵּר וְלֹא נִיטְמָאת הַסַּכִּין. מְלַמֵּד שֶׁהָֽיְתָה טוּמְאָה קָשָׁה לָהֶן מִשְּׁפִיכוּת דָּמִים. לִגְנַיי. 71Babli 23a, Tosephta 1:12, Tosephta Ševuot 1:4, Sifry Num. 161. It happened that one preceded another to within four cubits of the altar. The other took the knife and stuck it into his heart. Rebbi Sadoq72Since Rabban Joḥanan ben Zakkai asked Vespasian for medical treatment for R. Sadoq, the introduction of the lottery must be dated to the times of direct Roman rule in Judea. stood on the steps of the Hall and said to them, listen to me, my brethren, the House of Israel. It is written, if a corpse be found73Deut. 21:1.. etc. Your elders and your judges shall go out74Deut. 21:2.. From where do we have to measure, from the Temple or from the courtyards? All the people started to cry. While they still were crying, the father of the child75In the impurity of the dead. came and told them, I am atoning for you. The child is still fluttering, so the knife did not become impure76The sheep of the daily morning sacrifice. He is the Cohen with whom the counting of the lottery stops; the following 12 are those lined up to his right.. This teaches that impurity was worse for them than spilling blood, a shame.
אָמַר רִבִּי יוֹחָנָן. כְּדֵי לַעֲשׂוֹת פּוֹמְפֵּי לַדָּבָר. אָמַר רִבִּי. וַהֲלֹא כֹּהֵן הַמְדַשֵּׁן אֶת הַמִּזְבֵּחַ הַפְּנִימִי יָכוֹל הוּא לְדַשֵּׁן אֶת הַמְּנוֹרָה. אֶלָּא לַעֲשׂוֹת פּוֹמְפֵּי לַדָּבָר. תַּמָּן תַּנִּינָן. הִנִּיחַ הַכּוּז עַל מַעֲלָה שְׁנִייָה וְיָצָא. וְנָטַל אֶת הַכּוּז מִמַּעֲלָה שְׁנִייָה וְיָצָא. אָמַר רִבִּי יוֹחָנָן. וְלָמָּה הָיָה נִכְנָס לִקְטֹרֶת שְׁנֵי פְעָמִים. אֶלָּא כְּדֵי לַעֲשׂוֹת פּוֹמְפֵּי לַדָּבָר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. דְּבַר תּוֹרָה הוּא. בַּבּוֹקֶר בַּבּוֹקֶר בְּהֵֽטִיב֛וֹ אֶת־הַנֵּירוֹת יַקְטִירֶינָּה. מָה עֲבַד לָהּ רִבִּי יוֹחָנָן. עוֹבֵר לְהֵטִיב וּמַקְטִיר. Rebbi Joḥanan said, to make a procession85Latin pompa, Greek πομπή “solemn procession”. One tries to have as many Cohanim as possible involved in order to increase the solemnity.
Babli 24b, bottom. on the occasion. Rebbi said, could not the Cohen who was removing the ashes from the interior altar himself clean the candelabra? But to make a procession on the occasion. There, we have stated: “He deposits the flask on the second step and leaves;86Mishnah Tamid 3:9, speaking of the Cohen who cleans 5 lights of the candelabrum and refills them with oil.” “he takes the flask from the second step and leaves.87Mishnah Tamid 6:1; the same Cohen returns, cleans the remaining two lights on the candelabrum, refills, and lights them, when he enters the Sanctuary a second time.” Rebbi Joḥanan said, why does he enter twice for incense? Only to make a procession on the occasion. Rebbi Simeon ben Laqish said, it is a biblical command: in the morning, in the morning, when he cleans the lights he shall burn the incense88Ex. 30:7.. What does Rebbi Joḥanan do with this? He could enter to clean and to burn incense89The verse does not require different persons for the different jobs (also we already had interpreted in the morning, in the morning as meaning “early in the morning, cf. Note 49.).