Jerusalem Talmud Yoma 2:4:1-4

משנה: תָּמִיד קָרֵב בְּתִשְׁעָה בַּעֲשָׂרָה בְּאַחַד עָשָׂר בִּשְׁנֵים עָשָׂר לֹא פָחוֹת וְלֹא יוֹתֵר. כֵּיצַד עַצְמוֹ בְּתִשְׁעָה. בֶּחָג בְּיַד אַחַת צְלוֹחִית שֶׁל מַיִם הֲרֵי עֲשָׂרָה. בֵּין הָעַרְבַּיִם בְּאַחַד עָשָׂר עַצְמוֹ בְּתִשְׁעָה וּשְׁנַיִם בְּיָדָם שְׁנֵי גֵיזִירֵי עֵצִים. בַּשַּׁבָּת בְּאַחַד עָשָׂר עַצְמוֹ בְּתִשְׁעָה וּשְׁנַיִם בְּיָדָם שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. וּבַשַּׁבָּת שֶׁבְּתוֹךְ הֶחָג בְּיַד אֶחָד צְלוֹחִית שֶׁל מָיִם. אַיִל קָרֵב בְּאַחַד עָשָׂר הַבָּשָׂר בַּחֲמִשָּׁה הַקִּרְבָּיִים וְהַסּוֹלֶת וְהַיַּיִן שְׁנַיִם שְׁנָיִם׃ פַּר קָרֵב בְּעֶשְׂרִים וְאַרְבָּעָה. הָרֹאשׁ וְהָרַגְלַיִם הָרֹאשׁ בְּאֶחָד וְהָרֶגֶל בִּשְׁנַיִם. הָעֹקֶץ וְהָרַגְלַיִם הָעֹקֶץ בִּשְׁנַיִם וְהָרַגְלַיִם בִּשְׁנַיִם. הֶחָזֶה וְהַגֵּרָה הֶחָזֶה בְּאֶחָד וְהַגֵּרָה בִּשְׁלשָׁה. שְׁתֵּי יָדוֹת בִּשְׁנַיִם. וּשְׁתֵּי דְפַנּוֹת בִּשְׁנַיִם. הַקִּרְבַּיִים וְהַסּוֹלֶת וְהַיַּיִן בִּשְׁלשָׁה שְׁלשָׁה. בַּמֶּה דְבָרִים אֲמוּרִים. בְּקָרְבְּנוֹת צִיבּוּר. אֲבָל בְּקָרְבְּנוֹת הַיָּחִיד אִם רָצָה לְהַקְרִיב מַקְרִיב. הֶפְשֵׁיטָן וְנִיתּוּחָן שֶׁל אֵילּוּ וָאֵילּוּ שָׁוֶה׃ MISHNAH: The daily sacrifice is brought by nine persons, by ten, by eleven, by twelve, neither less nor more. How is this? Itself 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; itself by nine and 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;.. On the Sabbath of Tabernacles, in the hand of one a vial of water.
A he-goat is brought by eleven, the meat by five, the intestines, and the fine flour, and the wine, each by two.
A bull is brought by twenty-four, head and leg⁷⁹The head and the right hind leg are carried by the fifth Cohen in line., the head by one and the leg by two; spine and leg⁸⁰The left hind leg with tail and kidneys, by the 7th Cohen., the spine by two and the leg by two; breast and fat⁸¹The breast with the neck and two ribs on each side connected to lung and heart., the breast by one and the fat by three; the two front legs by two; the two side pieces⁸²With spine, liver, and spleen, by the 9th Cohen. by two; the intestines, and the fine flour¹⁴⁹Which is 3/10 of an epha or about 3.6 liter of flour mixed with ½ hin of oil, about 3.5 liter., and the wine¹⁵⁰Also half a hin, by three each. When has this been said? For a public offering. But for a private offering, if one wants to sacrifice, he sacrifices¹⁵¹If a single Cohen wants to do all the carrying, he may do it.. Skinning and cutting into pieces is the same for these and for those¹⁵²It need not be done by Cohanim..

הלכה: וְעָֽרְכ֥וּ. יָכוֹל מֵאָה. יָכוֹל מָאתַיִם. אָמַר רִבִּי עֲקִיבָה. כָּל־שֶׁשְּׁמוּעוֹ מְרוּבֶּה וּשְׁמוּעוֹ מְמוּעָט. תָּפַשְׂתָּה הַמְרוּבֶּה לֹא תָפַשְׂתָּ. תָּפַשְׂתָּ אֶת הַמְמוּעָט תָּפַשְׂתָּה. תַּנֵּי. רִבִּי יְהוּדָה בֶּן בְּתֵירָה אוֹמֵר. שְׁתֵּי מִידּוֹת. אַחַת כָּלָה וְאַחַת שֶׁאֵינָהּ כָּלָה. הָכֹּל מוֹדִין בְּמִידָּה כָלָה וְאֵין מוֹדִין בְּמִידָּה שֶׁאֵינָהּ כָּלָה. אָמַר רִבִּי נְחֶמָיָה. וְכִי מַה בָא הַכָּתוּב. לִפְתּוֹחַ אוֹ לִנְעוֹל. לֹא בָא לִנְעוֹל אֶלָּא לִפְתּוֹחַ. אִם אוֹמֵר. יָמִ֣ים. עֲשָׂרָה. אֵינָן אֶלָּא מֵאָה אֶלָּא מָאתַיִם. אֶלָּא אֶלֶף אֶלָּא רִיבוֹא. וּכְשֶׁאַתָּה אוֹמֵר. יָמִ֣ים שְׁנַיִם. פָּתַחְתָּ. רִבִּי מָנָא אָמַר מִשּׁוּם רִבִּי יְהוּדָה. יָמִ֣ים שְׁנַיִם. יָכוֹל יָמִים הַרְבֶּה. אִם מְרוּבִּין הֵן. וַהֲלֹא כְבָר נֶאֲמַר רַבִּ֗ים. הָא לֹא דִיבֵּר אֶלָּא בְיָמִים מְעוּטִים. וְכַמָּה הֵן. הֲוֵי אוֹמֵר. שְׁנַיִם. רַבִּ֗ים שְׁלֹשָׁה. יְכוֹל (יָמִים) רַבִּים עֲשָׂרָה. אָמַר יָמִ֣ים וְאָמַר רַבִּ֗ים. מַה יָמִ֣ים מִיעוּט יָמִים שְׁנַיִם. אַף רַבִּ֗ים מִיעוּט רַבִּ֗ים שְׁלֹשָׁה. יְכוֹל שְׁנַיִם וּשְׁלֹשָׁה הֲרֵי חֲמִשָּׁה. וְכִי נֶאֱמַר יָמִים [וְרַבִּים]. וַהֲלֹא לֹא נֶאֱמַר אֶלָּא יָמִ֣ים רַבִּ֗ים. הָא כֵיצַד. הָרַבִּים הַלָּלוּ יְהוּ מְרוּבִּין עַל שְׁנַיִם. וְכַמָּה הֵן. הֲוֵי אוֹמֵר. שְׁלֹשָׁה. HALAKHAH: They shall arrange¹³⁷Lev. 1:7. The theme of the Halakhah is to find a biblical source for the number of Cohanim used to bring the parts of the daily sacrifices to the altar.. I could think, a hundred; I could think, a thousand. ¹³⁸The remainder of the Paragraph also is Sifra MesoraˋParashah 5(5–9). Its topic is the interpretation of prescriptive biblical verses in the absence of numerical data. The theory expounded here is what the author has called the axiom of definiteness: Biblical language in legal contexts is definite (H. Guggenheimer, Logical Problems in Jewish Tradition, in: Confrontations with Judaism, Ph. Longworth ed., London 1966., pp. 171–196, in particular pp. 174–175.) In the situation considered here it is noted that the set of numbers >1 has a smallest element, 2, but no largest one. Therefore an indefinite plural used in a biblical law must mean 2, otherwise the meaning would not be definite. This is applied to the laws of zava, a woman impure by non-menstrual blood flow for many days. By the principle of definiteness this means that days are 2, the number of many days is the smallest number >2, or 3. Rebbi Aqiba said, anywhere you could understand many or you could understand few, if you took the many you took nothing, if you took few you took¹³⁹Babli Megillah 17a, Sanhedrin 5a.. It was stated: Rebbi Jehudah ben Bathyra said, two measures; one finite, the other infinite. Everybody measures with the finite measure, but nobody measures with the infinite measure. Rebbi Nehemiah said, does the verse come to open or to lock in? It does not come to lock in but to open¹⁴⁰In Babylonian sources, this statement is credited to R. Yose; Seder Olam Chapter 1 (in the author’s edition, Northvale 1998, p. 3, Note 5, pp. 5–8.). If you are saying days¹⁴¹Lev. 15:25. are ten, they could be 100 or 200 or 1’000 or 10’000. But if you say days are two, you did unlock. Rebbi Muna¹⁴²The Tanna. said in the name of Rebbi Jehudah. Days are two. I could think that days are many. If they are many, why is it said, many? Therefore the verse only spoke of few days. How much are they? It means two; many are three. I could think that many (days) means ten. It says days and it says many. Since the minimum of days are two, so for many, the minimum of many are three. I could think that two and three make five. But is it said, days [and many]? It only is said, many days. How is this? These many should be more than two. How many are they? It implies three.

וְעָֽרְכ֗וּ בְּנֵ֤י אַֽהֲרֹן֙. יָכוֹל מֵאָה. תַּלְמוּד לוֹמַר וְעָרַ֤ךְ הַכֹּהֵן֙ אוֹתָם. [אִי וְעָרַ֤ךְ הַכֹּהֵן֙ אוֹתָם.] יָכוֹל יְהֵא כֹהֵן אֶחָד עוֹרֵך אֶת כָּל־הָאֵיבָרִים. תַּלְמוּד לוֹמַר וְעָֽרְכ֗וּ. הָא כֵיצַד. כֹּהֵן אֶחָד עוֹרֵךְ שְׁנֵי אֵיבָרִים. וְכַמָּה הֵן אֵיבָרִים. עֲשָׂרָה. וְאֶחָד בְּקִרְבַּיִים. נִמְצָא הַטְּלֵה עוֹלֶה בְשִׁשָּׁה. דִּבְרֵי רִבִּי יִשְׁמָעֵאל. רִבִּי עֲקִיבָה אוֹמֵר. וְעָֽרְכ֗וּ. שְׁנַיִם. בְּנֵ֤י אַֽהֲרֹן֙ שְׁנַיִם. הַכֹּ֣הֲנִ֔ים. שְׁנַיִם. מְלַמֵּד שֶׁהַטְּלֵה עוֹלֶה בְשִׁשָּׁה. [הַכֹּ֣הֲנִ֔ים. לְרַבּוֹת הַקֵרֵחִים. דִּבְרֵי רִבִּי יוּדָא] ¹⁴³This paragraph is Sifra Wayyiqra I Pereq 6(1).The sons of Aaron shall arrange¹³⁷Lev. 1:7. The theme of the Halakhah is to find a biblical source for the number of Cohanim used to bring the parts of the daily sacrifices to the altar.. I could think, a hundred; the verse says, the Cohen shall arrange¹⁴⁴Lev. 1:12.. [If the Cohen shall arrange,] I could think that a single Cohen should arrange all the limbs; the verse says, they shall arrange. How is this? One Cohen arranges two limbs. How many limbs are there? Ten, and one for the intestines. It turns out that the lamb comes up by six (priests}, the words of Rebbi Ismael. Rebbi Aqiba says, they shall arrange, two; the sons of Aaron, two; the priests, two¹⁴⁵Babli 27a.. This teaches that the lamb comes up by six {priests}. [The priest, to include the bald-headed, the words of Rebbi Jehudah.]¹⁴⁶The sentence in brackets was added by the corrector, probably from Sifra. It has no connection with the topic under discussion. Babli Bekhorot 43b.

וַהֲלֹא בְּבֶן הַבַּקָּר הַכָּתוּב מְדַבֵּר. מַה תַלְמוּד לוֹמַר. בְּתָמִיד שֶׁלְשַׁחַר הַכָּתוּב מְדַבֵּר. שִׁמְעוֹן בַּר בָּא רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי. נֶאֱמַר כָּאן עֲרִיכָה. וְנֶאֱמַר לְהַלָּן וְעָרַ֤ךְ הַכֹּהֵן֙ אוֹתָם. מָה עֲרִיכָה שֶׁנֶּאֶמְרָה לְהַלָּן בְּתָמִיד שֶׁלְשַׁחַר הַכָּתוּב מְדַבֵּר. אַף עֲרִיכָה שֶׁנֶּאֶמְרָה כָאן בְּתָמִיד שֶׁלְשַׁחַר הַכָּתוּב מְדַבֵּר. עוּלָּא בַּר יִשְׁמָעֵאל בְּשֵׁם רִבִּי לָֽעְזָר. אֵינוֹ צָרִיךְ. מִמַּשְׁמַע שֶׁנֶּאֱמַר וְעָֽרְכ֥וּ אֵין אָנוּ יוֹדְעִין שֶׁהֵן שְׁנַיִם. וְאַתְּ דְּרַשׁ. וְעָֽרְכ֗וּ שְׁנַיִם. בְּנֵ֤י אַֽהֲרֹן֙ שְׁנַיִם. הַכֹּ֣הֲנִ֔ים שְׁנַיִם. וְתַנֵּי כֵן. אֵין לָךְ קוֹדֵם לְתָמִיד שֶׁלְשַׁחַר אֶלְּא קָטוֹרֶת בִּלְבַד. But does the verse not speak of cattle¹⁴⁶The sentence in brackets was added by the corrector, probably from Sifra. It has no connection with the topic under discussion. Babli Bekhorot 43b.? Where does the verse imply that it is written about the daily morning sacrifice? Simeon bar Abba, Rebbi Joḥanan in the name of Rebbi Yannai: It is written here¹⁴⁷Lev. 1:7 is written in the paragraph about elevation offerings of cattle; only Lev.1:12 is about elevation offerings of sheep, including the daily sacrifice. The argument of the preceding paragraph seems pointless. arranging, and it is written there, the Cohen shall arrange them. Since concerning the arrangement mentioned there, the verse speaks about the daily morning sacrifice, so also concerning the arrangement mentioned here, the verse speaks about the daily morning sacrifice. Ulla bar Ismael in the name of Rebbi Eleazar, this is unnecessary. From the meaning of they shall arrange, do we not understand that they are two? And you explain, they shall arrange, two; the sons of Aaron, two; the priests, two; and it was stated so: Nothing precedes the daily sacrifice but incense^49,Since 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.¹⁴⁸Ulla's argument goes as follows. Since arranging the wood on the altar belongs to the preparations of the morning service, and no cattle can be offered as elevation offering (or any other) before the daily morning sacrifice, necessarily Lev. 1:7 is written for the preparation of all offerings for the new day, including the daily sacrifice..