משנה: הַפַּיִיס הַשֵּׁנִי מִי שׁוֹחֵט מִי זוֹרֵק מִי מְדַשֵּׁן אֶת הַמִּזְבֵּחַ הַפְּנִימִי מִי מְדַשֵּׁן אֶת הַמְּנוֹרָה. מִי מַעֲלֶה אֵיבָרִים לַכֶּבֶשׁ הָרֹאשׁ וְהָרֶגֶל וּשְׁתֵּי הַיָּדַיִים הָעוֹקֶץ וְהָרֶגֶל הֶחָזֶה וְהַגֵּרָה וּשְׁתֵּי הַדְּפָנוֹת וְהַקְּרָבַיִים וְהַסּוֹלֶת וְהַחֲבִיתִּים וְהַיָּיִן. וּשְׁלֹשָׁה עָשָׂר כֹּהֲנִים זוֹכִין בוֹ. אָמַר בֶּן עַזַּאי לִפְנֵי רִבִּי עֲקִיבָה מִשֵּׁם רִבִּי יְהוֹשֻׁעַ כְּדֶרֶךְ הִילּוּכוֹ הָיָה קָרֵב׃ MISHNAH: The second lottery: Who slaughters76The 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., who pours77The blood of the daily morning sacrifice., who removes the ashes from the interior altar, who cleans the candelabrum, and who brings the parts to the ramp78The parts were first transported to the Western side of lower part of the ramp (Mishnah Šeqalim 8:8); then the Cohanim took a prayer break to recite the Šemaˋ(Mishnah Tamid 4:3, end) and only afterwards were the parts brought to the fire on top of the altar. The way the sheep was cut up is detailed in Tamid 4:2–3.: head and leg79The head and the right hind leg are carried by the fifth Cohen in line., the two front legs, spine and leg80The left hind leg with tail and kidneys, by the 7th Cohen., breast and fat81The breast with the neck and two ribs on each side connected to lung and heart., two side pieces82With spine, liver, and spleen, by the 9th Cohen., and the intestines,83Brought in a vessel, with the feet lying on top. and the fine flour84The order of carrying, and of distribution to the Cohanim, was not that indicated by the Mishnah but head, breast, front legs, two side pieces, spine and back leg (Note 130). The order of the first and the last four is not in dispute., and the pan-baked breads85Latin pompa, Greek πομπή “solemn procession”. One tries to have as many Cohanim as possible involved in order to increase the solemnity.
Babli 24b, bottom., and the wine86Mishnah Tamid 3:9, speaking of the Cohen who cleans 5 lights of the candelabrum and refills them with oil.. Thirteen Cohanim won here. Ben Azzai said before Rebbi Aqiba in the name of Rebbi Joshua, it was brought in the way of its walking87Mishnah 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..
הלכה: מְנַיִין לְדִישּׁוּן הַמִּזְבֵּחַ הַפְּנִימִי. רִבִּי פְדָת בְשֵׁם רִבִּי לָֽעְזָר. וְהִשְׁלִ֨יךְ אוֹתָהּ אֵ֤צֶל הַמִּזְבֵּ֨חַ֙ קֵ֔דְמָה אֶל־מְק֖וֹם הַדָּֽשֶׁן אֵינוֹ צָרִיךְ. אִם [לִקְבֹעַ] לוֹ מָקוֹם. כְּבָר כָּתוּב אֵ֤צֶל הַמִּזְבֵּ֨חַ֙. אִם לְלַמְּדָךְ שֶׁייִנָתֵן בְּמִזְרַחוֹ שֶׁלְכֶּבֶשׁ. כְּבָר כָּתוּב קֵ֔דְמָה. אַף הוּא דָרַשׁ אֵ֤צֶל הַמִּזְבֵּ֙חַ֙ אֵ֖צֶל הַמִּזְבֵּֽחַ׃ מַה כָאן מִזְרַחוֹ שֶׁלְכֶּבֶשׁ אַף כָּאן מִזְרַחוֹ שֶׁלְכֶּבֶשׁ. מְנַיִין שֶׁהוּא אָסוּר בַּהֲנָייָה. רִבִּי לָא בְשֵׁם רִבִּי לָֽעְזָר. אֶל־מָק֖וֹם טָהֽוֹר. שֶׁיְּהֵא מְקוֹמוֹ טָהוֹר. רִבִּי זְעוּרָה בְשֵׁם רִבִּי לָֽעְזָר לֹא אָמַר כֵּן אֶלָּא. מְנַיִין לְדִישּׁוּן מִזְבֵּחַ הַחִיצוֹן שֶׁהוּא אָסוּר בַּהֲנָייָה. תַּלְמוּד לוֹמַר אֶל־מְק֖וֹם הַדָּֽשֶׁן. שֶׁיְּהֵא מְקוֹמוֹ לְעוֹלָם. מְנַיִין לְדִישּׁוּן מִזְבֵּחַ הַפְּנִימִי. וְהִזָּ֨ה עָלָי֧ו וְהִקְטִ֥יר. מַה הֲזָייָה בְגוּפוֹ אַף הַקְטָרָה בְגוּפוֹ. מְנַיִין לְמִזְבֵּחַ הַפְּנִימִי שֶׁהוּא אָסוּר בַּהֲנָייָה. קוֹל וָחוֹמֶר. אִם מִזְבֵּחַ הַחִיצוֹן אָסוּר בַּהֲנָייָה הַפְּנִימִי לֹא כָל־שֶׁכֵּן. HALAKHAH: From where the cleaning of the interior altar90Since in contrast to the exterior altar, removing ashes from the interior incense altar is never mentioned in the Torah.? Rebbi Pedat in the name of Rebbi Eleazar: He shall throw it next to the altar, to the East, on the place of ashes91Lev. 1:16, referring to the crop of a pigeon brought as elevation offering. Cf. Sifra Wayyiqra1Pereq 9(3).. It is unnecessary92The mention on the place of ashes is not needed to fix the place; it instructs the Cohen where to put the ashes. Babli Meˋilah 12a.. If to designate [the place], it already is written, next to the altar. If to teach you that it should be put to the East of the ramp, it already is written, to the East. Also he explained, next to the altar, next to the altar93The first quote is from Lev. 1:16, the second Lev. 6:3, about the ashes from the exterior altar formally deposited next to the altar. Since this case is explicit the exterior altar, the other is taken implicitly to refer to the interior altar.. Since in one case it is to the East of the ramp, so in the other case it is to the East of the ramp. From where that it is forbidden for usufruct94Mishnah Meˋilah 3:4 states that from the ashes from the interior altar and the candelabrum one may not have usufruct but taking them is not larceny.? Rebbi La in the name of Rebbi Eleazar: to a pure place95Lev. 6:4. The quote is inappropriate since the verse speaks of the remainder of the ashes on the exterior altar which are transported to a pure place outside the sacred precinct., that its place shall be pure96It seems that here “pure” is taken in the sense of “untouched”.. Rebbi Zeˋira in the name of Rebbi Eleazar did not say so but, from where that the cleaning of the exterior altar is forbidden for usufruct? The verse says, to the place of ashes, that it be its place forever. From where the cleaning of the interior altar? He shall sprinkle on it91Lev. 1:16, referring to the crop of a pigeon brought as elevation offering. Cf. Sifra Wayyiqra1Pereq 9(3)., he shall burn incense98Ex. 30:7. The quote is incomplete since the argument is a comparison of he shall sprinkle on it, and he shall burn incense on it.. Since sprinkling is on its body99As explained in Halakhah 5:7, the High Priest on the Day of Atonement is commanded to sprinkle blood on the interior altar on it, on the cleaned metal surface directly, not on ashes or unburned incense. The rule is then transferred to everyday’s burning of incense since the same expression is used., also burning incense on its body. From where that the interior altar is forbidden for usufruct? An argument de minore ad majus. If from the exterior altar it is forbidden, so much more from the interior100Since the external altar is accessible to all Cohanim at all times, the internal only to a selected Cohen twice a day..
רִבִּי זְעוּרָה בְשֵׁם רִבִּי חֲנִינָה. קְטוֹרֶת שֶׁכָּבָת הוּמְמָה אֲפִילוּ בְקִרָטִין. שֶׁאֵין כָּתוּב אִיכּוּל אֶלָּא עַל מִזְבֵּחַ הַחִיצוֹן. פְּתִילָה שֶׁכָּבָת צְרִיכָה דִישּׁוּן. מַה מִיָּד. תַּלְמִידוֹי דְּרִבִּי חִייָה בַּר לוּלְייָנִי אָֽמְרִין. מֵעַתָּה צָרִיךְ שֶׁיְּהֵא מֵיצָן. שֶׁמֶן מָהוּ שֶׁיְּהֵא צָרִיךְ דִישּׁוּן. מִילְּתֵיהּ דְּרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אָֽמְרָה. שֶׁמֶן צָרִיךְ דִישּׁוּן. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בָּעֵי. מֵעַתָּה בְּאֶחָד בִּתָקוּפַת טֵבֵת מֵחֲצִי לוֹג לְכָל־נֵר. בְּאֶחָד בִּתָקוּפַת תַּמּוּז מֵחֲצִי לוֹג לְכָל־נֵר. אָמַר רִבִּי יוֹסֵה. אִין מִן הָדָא לֵית שְׁמַע מִינָּהּ כְּלוּם. דְּתַנִּינָן תַּמָּן. בֶּן בֵּבָי עַל הַפָּקִיעַ. שֶׁהָיָה מְזַוֵּיג אֶת הַפְּתִילוֹת. Rebbi Zeˋira in the name of Rebbi Ḥanina: Incense which was extinguished becomes defective even in carats101Even if entire grains of incense are not touched by the fire, they become disqualified. Babli Menaḥot24b.; for consumption is written only for the external altar102Lev.6:3. A wick which was extinguished needs replacement103Babli Menaḥot88b.. Immediately? The students of Rebbi Ḥiyya bar Julianus say, first it needs to be cooled. Does the oil have to be replaced? The word of Rebbi Samuel bar Rav Isaac implies that oil has to be replaced. Rebbi Samuel bar Rav Isaac asked, now on the winter solstice half a log for each light, on the summer solstice half a log for each light104Since the candelabrum has to be lit “from evening to morning’ (Ex.27:21), one would assume that filling the same volume of oil in winter and summer means that in the summer the remnants of the previous night’s oil have to be discarded. Cf. Babli 15a.? Rebbi Yose said, from this you cannot conclude anything, as we have stated there105Mishnah Šeqalim 5:1., “Ben Bevay for the skeins”, he was threading the wicks106If larger wicks are used in summer than in winter, the same amount of oil can be burned in all seasons. The Babli presumes without discussion that the oil has to be replaced, Menaḥot88b..
הָכָא אַתְּ אָמַר. מֵיטִב וְאַחַר כָּךְ מַקְטִיר. וְהָכָא אַתְּ אָמַר. מַקְטִיר וְאַחַר כָּךְ מֵיטִב. אָמַר רִבִּי יוֹחָנָן. תָּמִיד דְּרִבִּי שִׁמְעוֹן אִישׁ הַמִּצְפֶּה הִיא. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. וְלֹא כוּלָּהּ אֶלָּא מִילִּין צְרִיכִין לָרַבָּנִן. רִבִּי חִזְקִיָּה רִבִּי אָחָא בְשֵׁם רִבִּי אַבָּהוּ. מִדּוֹת דְּרִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הִיא. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וְלֹא כוּלָּהּ אֶלָּא מִילִּין דִּצְרִיכִין לָרַבָּנִן. מַה טַעְמֵיהּ דְּרִבִּי שִׁמְעוֹן אִישׁ הַמִּצְפֶּה. בַּבּוֹקֶר בַּבּוֹקֶר בְּהֵֽטִיב֛וֹ אֶת־הַנֵּירֹת יַקְטִירֶֽנָּה׃ רִבִּי אָחָא רִבִּי חִינְנָא בְשֵׁם רִבִּי שִׁמְעוֹן בֵּרִבִּי. טַעֲמוֹן דְּרַבָּנִן. מִח֨וּץ לַפָּרוֹכֶת הָֽעֵדוּת בְּאוֹהֵל מוֹעֵד יַֽעֲרֹךְ֩ אוֹתוֹ אַֽהֲרֹ֧ן וּבָנָ֛יו מֵעֶ֥רֶב וְעַד בֹּ֖קֶר. שֶׁלֹּא יְהֵא שָׁם אֶלְּא הַטָּבַת נֵרוֹת בִּלְבַד. Here, you are saying, he cleans and then he burns the incense; but there, you are saying, he burns the incense and then he cleans107In Mishnah 1:2 it is stated that the High Priest first burns the incense and then cleans the lights; it is presumed that this was the order during the entire year when ordinary priests were serving. But in Mishnah 2:3 the cleaning of the candelabrum is part of the first lottery, while buring the incense is mentioned only in Mishnah 2:4 (confirmed by Mishnah Tamid 5:2). The Mishnaiot are inconsistent with another.. Rebbi Joḥanan said, this is Tamid of Rebbi Simeon from Mitzpeh108Chapter 2 follows the Mishnah in Tamid, which follows the teachings of Rebbi Simeon from Mitzpeh. Tosephta 1:13.. Rebbi Aḥa bar Jacob said, but not all of it; there are sayings questioned by the rabbis109Tractate Tamid is mostly but not totally, based on the teachings of Rebbi Simeon from Mitzpeh.. Rebbi Ḥizqiah, Rebbi Aḥa, in the name of Rebbi Abbahu: It is Middot of Rebbi Eliezer ben Jacob110The parts in Tamid inconsistent with the teachings of Rebbi Simeon from Mitzpeh are attributed to R. Eliezer ben Jacob I who is the source of most of Mishnah Middot (Babli 16a).. Rebbi Yose ben Rebbi Abun said, but not all of it; there are sayings questioned by the rabbis. What is the reason of Rebbi Simeon from Mitzpeh? In the morning, in the morning, when he cleans the lights he shall burn the incense on it111. Ex. 30:7 clearly mentions cleaning the lights before burning the incense.. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Rebbi: The reason of the rabbis, outside the curtain of the testimonial in the Tent of Meeting, Aaron and his sons shall arrange it from evening to morning112Ex. 27:21 (badly misquoted). If the burning of incense in the evening were after lighting the candelabrum, the lighting would not be the last action in the Sanctuary before the next morning.; that there shall be only the cleaning of the lights113Babli 26a..
אָמַר רִבִּי יוֹחָנָן. לֹא קָֽבְעוּ פַיִיס לְתָמִיד שֶׁלְבֵּין הָעַרְבָּיִם אֶלָּא אָֽמְרוּ. מִי שֶׁזָּכָה בַשַּׁחֲרִית יִזְכֶּה בֵין הָעַרְבָּיִם. וְהָא תַנֵּי. כְּפַיֵיס שֶׁלְשַׁחֲרֵית כֵּן פַּיִיס שֶׁל בֵּין הָעַרְבָּיִם. הַזָּכָה זָכָה לְעַצְמוֹ. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי בּוּן בַּר כַּהֲנָא. תִּיפְתָּר שֶׁהָֽיְתָה הַשַּׁבָּת אֶחָד מִשְׁמַר הַבָּא וְאֶחָד מִשְׁמַר הַיּוֹצֵא. Rebbi Joḥanan said, they did not institute a lottery for the evening but said, he who won in the morning shall have won in the evening113Babli 26a.. But was it not stated: Just as the lottery is in the morning, so it is in the evening? The winner won for himself. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: Explain it that it was on the Sabbath; one for the entering watch, the other for the leaving watch114Since a new watch, another family of Cohanim, took over the service after the morning sacrifices, it is obvious that the Cohen who won in the morning is no longer present at the Temple in the afternoon..
אָמַר רִבִּי יוֹחָנָן. לֹא גָּֽזְרוּ עַל שְׁנֵי גֵיזִירִין בַּשַּׁחֲרִית. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָה אָֽמְרָה כֵן. בְּכָל־יוֹם אַיִל קָרֵב בֵּין הָעַרְבָּיִם בְּאַחַד עָשָׂר. וְלֹא אָמַר בְּשַׁחֲרִית כְּלוּם. רִבִּי שַׁמַּי בָעֵי. וְלָמָּה לֹא גָּֽזְרוּ עַל שְׁנֵי גֵיזִירִין בַּשַּׁחֲרִית. [אָמַר רִבִּי מָנָא. וְלֹא שְׁמִיעַ רִבִּי שַׁמַּי דָמַר רִבִּי יוֹחָנָן. לֹא גָּֽזְרוּ עַל שְׁנֵי גֵזִירִין בַּשַּׁחֲרִית. וְאָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָֽמְרָה כֵן. וְחָזַר וְאָמַר. אִין. דּוּ שְׁמִיעַ. אֶלָּא כְאִינַּשׁ דִּשְׁמַע מִילָּא וּמַקְשֵׁי עֲלָהּ. רִבִּי שַׁמַּי בָעֵי. לָמָּה גָּֽזְרוּ עַל שְׁנֵי גֵזִירִין בֵּין הָעַרְבָּיִים וְלֹא גָּֽזְרוּ עַל שְׁנֵי גֵזִירִין בַּשַּׁחֲרִית.] Rebbi Joḥanan said, they did not decide about the two logs in the morning115There was no lottery to determine who brought the obligatory two logs to the altar in the morning, but the Cohen chosen to remove the ashes had to bring the new logs and set up an orderly fireplace on the altar.. Rebbi Yose said, a baratta says so, every day (a he-goat)116This word is a misquote from Mishnah 6 which is not quoted here since one refers to Mishnah 5 about the daily sacrifice, which was a sheep. is brought by eleven, and it does not mention anything in the morning. Rebbi Shammai asked, why did they not decide about the two logs in the morning? Rebbi Mana said, did Rebbi Shammai not hear that Rebbi Joḥanan said, they did not decide about the two logs in the morning; and Rebbi Yose said, a baraita says so? He turned around and said, yes, he had heard. But he is a person who heard a statement and questions it: Why did they decide about two logs in the evening and did not decide about two logs in the morning117Tosaphot Menaḥot89b–90a, s. v. תמיד point out that the bringing of logs to the altar in the morning belongs to the preparation, covered by the first lottery. Only in the afternoon was the bringing of two logs part of the service of the daily sacrifice. Since the early morning preparation was in the night, there was no need to increase the number of participants for pompa.?
שְׁלשָׁה עָשָׂר זָכִין בוֹ. וְתַנֵּי עֲלָהּ. פְּעָמִים בְּאַרְבָּעָה עָשָׂר. פְּעָמִים בַּחֲמִשָּׁה עָשָׂר. פְּעָמִים בְּשִׁשָּׁה עָשָׂר. לֹא פָחוֹת וְלֹא יֹתֵר. כְּדַרְכּוֹ בְתִשְׁעָה. וּבַחָג בְּיַד אֶחָד צְלוֹחִית שֶׁל מַיִם. הֲרֵי עֲשָׂרָה. בֵּין הָעַרְבַּיִים בְּאַחַד עָשָׂר. שְׁנַיִם בְּיָדָם שְׁנַיִם גֵיזִירֵי עֵצִים. [וּ]בַשַּׁבָּת בְּאַחַד עָשָׂר עַצְמוֹ בְּתִשְׁעָה. שְׁנַיִם בְּיָדָם שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁלְלֶחֶם הַפָּנִים. הֲרֵי (חֲמִשָּׁה עָשָׂר) [אַרְבַּע עָשָׂר]. וּבַשַּׁבָּת שֶׁבְּתוֹךְ הֶחָג בְּיַד אֶחָד צְלוֹחִית שֶׁל מָיִם. הֲרֵי שִׁשָּׁה עָשָׂר. “Thirteen won here.” And it was stated on this118Tosephta 1:13.: “Sometimes fourteen, sometimes fifteen, sometimes sixteen, no less and no more.” Normally by nine119Plus the four who precede the presentation of the daily sacrifice makes 13., and on Tabernacles in the hand of one a vial of water, these are ten120Together 14.. In the evening by eleven; in the hands of two, two wooden logs. On the Sabbath by eleven, itself by nine, two, in their hands two cups of incense of the shew-bread; this makes (fifteen) [fourteen]121Both in the evening of every day and in the morning of the Sabbath. The corrector’s text clearly is in error.. On the Sabbath of Tabernacles, in the hand of one a vial of water, this makes sixteen.
תְּבִיאֶ֑ינָּה לִפְנֵי הַמּוּסָפִין. וּכְשֶׁהוּא אוֹמֵר תַּקְרִ֥יב. אַף לְאַחַר הַנְּסָכִים. אִית תַּנָּיֵי תַנֵּי. קוֹדֶם לִנְסָכִים. מָאן דְּאָמַר. קוֹדֶם לִנְסָכִים. קוֹדֶם לְנִיסְכֵי יַיִן. מָאן דְּאָמַר. לְאַחַר נְסָכִים. לְאַחַר נִיסְכֵי סוֹלֶת. סֹלֶת קוֹדֶמֶת לַחֲבִיתִּין. אַף עַל פִּי שֶׁזֶּה לָאִישִׁים. וְזֶה לָאִישִׁים. זֶה קָרְבַּן יָחִיד וְזֶה קָרְבַּן צִיבּוּר. חֲבִיתִּין קוֹדְמִין לַבְּזִיכִין. אַף עַל פִּי שֶׁזֶּה קָרְבַּן יָחִיד וְזֶה קָרְבַּן צִבּוּר. זֶה תָדִיר וְזֶה אֵינוֹ תָדִיר. חֲבִיתִּין קוֹדְמִין לַיַיִן. שֶׁזֶּה לָאִשִׁים וְזֶה לַסְּפָלִים. בְּזִיכִין וְיַיִן מִי קוֹדֵם. וְלֹא מַתְנִיתָה הִיא. לְבוֹנָה לַיַּיִן. כָּאן לְקָרְבַּן יָחִיד. כָּאן לְקָרְבַּן צִיבּוּר. He shall bring it122Lev. 6:7, on the presentation of the High-Priest’s pan-baked breads. Cf.i 34a, before the additional sacrifices, but when he repeats you shall sacrifice even after the libations123The libations of wine belonging to the daily sacrifice, preceding the additional sacrifices of special days.. There are Tannaim who state, before the libations. He who says before the libations, before the wine libations. He who says after the libations, after the libations of fine flour. 124Babli 34a. The fine flour precedes the pan-baked breads; even though this is for the fire and that is for the fire, this is a private sacrifice125The High Priest’s private offering, although part of the public ceremony. and the other a public sacrifice. The pan-baked bread precede the cups126On the Sabbath, containing the incense which accompanied the shew-bread on the table in the Sanctuary.; even though this is a private sacrifice and the other a public sacrifice, this is frequent but the other is not frequent127The wine libations accompanying the sacrifices were poured into bowls with small holes on the bottom through which the wine flowed onto the altar in sufficiently small amounts so that the wine evaporated and did not extinguish the flame.. The pan-baked breads precede the wine since this is for the fire but that is for the bowls127The wine libations accompanying the sacrifices were poured into bowls with small holes on the bottom through which the wine flowed onto the altar in sufficiently small amounts so that the wine evaporated and did not extinguish the flame.. Cups and wine, which one has precedence? Is that not the Mishnah, incense before the wine128Since in Mishnah 3 wine is mentioned last, and on the Sabbath one mentions the two cups containing incense with the daily sacrifice, it should be clear that incense precedes the wine.? Here for a private offering129The only open question is how to handle incense and wine brought with a private offering., there for public offering.
כֵּינִי מַתְנִיתָה. הָרֹאשׁ וְהָרֶגֶל הֶחָזֶה וְהַגֵּרָה וּשְׁתֵּי יָדַיִם וּשְׁתֵּי דְפָנוֹת הָעוֹקֶץ וְהָרֶגֶל. אָמַר רִבִּי יוֹחָנָן. טַעֲמָא דְבֶן עַזַּאי. וְהִקְטַרְתָּ֤ אֶת־כָּל־הָאַ֙יִל֙ הַמִּזְבֵּ֔חָה. כְּדֵי שֶׁיְּהֵא נִרְאֶה כִּמְהַלֵּךְ עַל גַּבֵּי הַמִּזְבֵּחַ. הָרֹאשׁ וְהָרֶגֶל. וְאַתְּ אָמַר הָכֵין. אָמַר רִבִּי מָנָא. פָּשַׁט רֹאשָׁהּ. עָקַר רַגְלָהּ. So is the Mishnah130The missing part of the Mishnah, the list according to Ben Azzai. Babli 25b.: head and leg79The head and the right hind leg are carried by the fifth Cohen in line., breast and fat81The breast with the neck and two ribs on each side connected to lung and heart., the front legs, two side pieces82With spine, liver, and spleen, by the 9th Cohen., spine and leg80The left hind leg with tail and kidneys, by the 7th Cohen.. Rebbi Joḥanan said, the reason of Ben Azzai: you shall burn the entire he-goat on the altar131Ex. 29:18. walking., it should look as if it went walking onto the altar. Head and leg, and you are saying so? Rebbi Mana said, if it stretches out its head132In order to start walking. it lifts the foot.