Jerusalem Talmud Yoma 3:2

משנה: וְלָמָה הוּצְרְכוּ לְכָךְ שֶׁפַּעַם אַחַת עָלָה מְאוֹר הַלְּבָנָה וְדִימּוּ שֶׁהֵאִיר הַמִּזְרָח וְשָׁחֲטוּ אֶת הַתָּמִיד וְהוֹצִיאוּהוּ לְבֵית הַשְּׂרֵפָה וְהוֹרִידוּ הַכֹּהֵן לְבֵית הַטְּבִילָה. זֶה הַכְּלָל הָיָה בַמִּקְדָּשׁ כָּל־הַמֵּסִיךְ אֶת רַגְלָיו טָעוּן טְבִילָה. וְכָל־הַמַּטִּיל מַיִם טָעוּן קִדּוּשׁ יָדַיִם וְרַגְלָיִם׃ MISHNAH: Why did they need this? Because once the moon shone¹⁴As the Halakhah points out, this can happen only in the second half of a month and therefore could not refer to a Day of Atonement. and they thought that it dawned to the East; they slaughtered the daily sacrifice and had to bring it outside to the place of burning¹⁵The outside place reserved for the burning of disqualified sacrifices or those whose blood was brought into the Sanctuary and which could not be burned on the altar.. Then they brought the Cohen¹⁶All Babli and independent Mishnah texts read: The High Priest. to the place of immersion. This was the rule in the Temple: Everybody who spread his legs¹⁷Defecated. A biblical expression Jud.3:26. needed immersion¹⁸Of his entire body in a miqweh.; and everybody who urinated needed sanctification of hands and feet¹⁹From the basin in the courtyard..

הלכה: מְאוֹר הַלְּבָנָה מְתַמֵּר וְעוֹלֶה. מְאוֹר הַחַמָּה פוֹסֶה עַל פְּנֵי כָל־הַמִּזְרַח. עַד כְּדוֹן דַּהֲוָה סוֹפֵיהּ דְּיַרְחָא. הֲוָה רֵישֵׁיהּ. HALAKHAH: Moonlight comes up as a beam; sunlight spreads over the entire East²⁰The reason given in the Mishnah is difficult to accept. In the Babli 28b it is explained that it was a cloudy day where the moonlight also was diffuse.. So far if it was the end of the month; if it was the start²¹Even if one accepts the explanation of the Mishnah, the inquiry would only be necessary towards the end of the month when the moon rises towards morning.?

אָמַר רִבִּי חֲנִינָה. מֵאַיֶּלֶת הַשַּׁחַר עַד שֶׁיָּאִיר הַמִּזְרַח אָדָם מְהַלֵּךְ אַרְבָּעַת מִיל. וּמִשֶּׁיָּאִיר הַמִּזְרַח עַד שֶׁתֵּנֵץ הַחַמָּה אָדָם מְהַלֵּךְ אַרְבָּעַת מִיל. וּמְנַיִין שֶׁמֵּאַיֶּלֶת הַשַּׁחַר עַד שֶׁיָּאִיר הַמִּזְרַח אָדָם מְהַלֵּךְ אַרְבָּעַת מִילִין. [שֶׁנֶּאֱמַר] וּכְמוֹ֨ הַשַּׁ֣חַר עָלָ֔ה וַיָּאִ֥יצוּ הַמַּלְאָכִ֖ים בְּל֣וֹט לֵאמֹ֑ר. מִן סְדוֹם לְצוֹעַר אַרְבָּעָה מִילִין. יְתֵיר הֲווֹן. אָמַר רִבִּי זְעוּרָא. הַמַלְאָךְ הָיָה מְקַדֵּד לִפְנֵיהֶן אֶת הַדֶּרֶךְ. וּמְנַיִין מִשֶּׁיָּאִיר הַמִּזְרַח עַד הַנֵּץ הַחַמָּה אָדָם מְהַלֵּךְ אַרְבָּעַת מִיל. כְּמוֹ וּכְמוֹ֙. מִילָּה דַמְיָא לַחֲבֵירָתָהּ. ²²A somewhat garbled version of a text in Berakhot 1:1 (Notes 63–70) and Gen. rabba 50(15). Rebbi Ḥanina said: From the appearance of the “morning hind”²³The zodiacal light. until the first rays of light in the East a man can walk four mil²⁴Since a person is presumed to be able to walk 40 mil on a full day at the equinoxes, this comes to 72 min.. From the first rays of light in the East until sunrise a man can walk four mil²⁵Babli Pesaḥim 94a,. From where do we know that from the appearance of “the morning hind” until the first rays of light on the East there are four mil? [since it is written]²⁶Gen. 19:15.: and when the morning came, the angels urged Lot, saying²⁷It is clear that the argument is not relevant to the question asked here, but to the time elapsing between first dawn and sunrise. To complete the proof, one has to add a reference to v. 23, found in Berakhot and Gen. rabba, which states that Lot arrived in Zoar at the time of sunrise.. From Sodom to Zoar there are four mil. It is farther than that²⁸In the Babli, Pesaḥim 93b, R. Ḥanina is quoted that he checked out the distance and it was 5 mil.. Rebbi Zeˋira said: the angel was flattening the road before them. And from where that from the first rays of light in the East until sunrise there are four mil? When, and when, one thing compares to another²⁹The additional and permits to compare the one time specified in Scripture to the other, the time between visibility of the zodiacal light and first dawn. .

אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. הָדָא אַיַּלְתָּא דְשַׁחֲרָא. מָאן דְּאָמַר. כּוֹכַבְתָּא הִיא. טָעֵי. זִימְנִין דְּהִיא מְקַדְמָה וְזִימְנִין דְּהִיא מְאַחֲרָה. מַאי כְדוֹן. כְּמִין תְּרֵין דֻּקַרְנִין דִּנְהוֹר דְּסָֽלְקִין מִן מַדִּינְחָא וּמְנָהֲרִין. ³⁰This and the following paragraph also are from Berakhot.Rebbi Yose bar Abun said: Anybody who identifies the “morning hind” with the planet Venus is in error; that planet sometimes is too early and sometimes too late³¹Sometimes Venus sets still during the night and sometimes it still is seen after sunrise.. What is it? It is like two double horns of light that arise from the East and illuminate.

[דִּלֹמָא. רִבִּי חִייָא רוֹבָא וְרִבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא הֲווּ מְהַלְּכִין בְּהָדָא בִקְעַת אַרְבֵּל בַּקְּרִיצְתָּה רָאוּ אַיֶּלֶת הַשַּׁחַר שֶׁבָּקַע אוֹרָהּ. אָמַר רִבִּי חִיָא רוֹבָה לְרִבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא. בִּרְבִּי. כָּךְ הִיא גְאולָּתָן שֶׁל יִשְׂרָאֵל. בַּתְּחִילָּה קִימְעָא קִימְעָא. כָּל־ שֶׁהִיא הוֹלֶכֶת הִיא הוֹלֶכֶת וּמֵאִיר. מַאי טַעֲמָא. כִּי יוֹשֵׁב בַּח֔שֶׁךְ יְי א֥וֹר לִֽי׃ כַּךְ בַּתְּחִילָּה וּמָרְדֳּכַי֖ יוֹשֵׁב בְּשַֽׁעַר־הַמֶּֽלֶךְ. וְאָחַר כָּךְ וַיָּ֥שָׁב מָרְדֳּכַי֖ אֶל־שַׁ֣עַר הַמֶּ֑לֶךְ. וְאָחַר כָּךְ וַיִּקַּ֤ח הָמָן֨ אֶת־הַלְּב֣וּשׁ וְאֶת־הַסּ֔וּס. וְאָחַר כָּךְ וּמָרְדֳּכַ֞י יָצָ֣א מִלִּפְנֵ֣י הַמֶּ֗לֶךְ בִּלְב֤וּשׁ מַלְכוּת֙. וְאָחַר כָּךְ לַיְּהוּדִ֕ים הָֽיְתָ֥ה אוֹרָ֖ה וְשִׂמְחָ֑ה. ³²This paragraph was added to the ms. by a corrector. While there is no logical necessity for the addition of this text, it is copied from a Yoma text, not from Berakhot. In Berakhot the quotes from Esther make sense, v. 6:11 preceding 6:12. The paragraph also is copied in Qonteros Aḥaron(Q, Chapter 1, Note 44; p. 311) which also quotes 6:12 before v 6:11. The text of Q is identical with that given here except that the Aramaic endings are ה not א; babylonized spelling is to be expected from all correctors.[Explanation³³Greek δήλωμα.: The great Rebbi Ḥiyya and Rebbi Simeon ben Halaphta were walking in the valley of Arbela before morning and saw “the morning hind” that started radiating. The great Rebbi Ḥiyya said to Rebbi Simeon ben Halaphta: Great man, so will be the deliverance of Israel; it starts out very small and grows and radiates as it goes on. What is the reason ³⁴Micha 7:8.When he³⁵In the biblical text: I.shall dwell in darkness, the Eternal is my light. So also at the start ³⁶Esth. 2:21.Mordocai was sitting at the king’s gate.” After that ³⁷Esth.6:12.Mordocai returned to the king’s gate. After that ³⁸Esth.6:11.Haman took the garment and the horse. After that: ³⁹Esth. 8:15.Mordocai left the king’s presence in royal garb. After that: ⁴⁰Esth. 8:16.The Jews had light and joy.]

תַּנֵּי. כֹּהֵן שֶׁיָּצָא לְדַבֵּר עִם חֲבֵירוֹ. אִם לְהַפְלִיג טָעוּן טְבִילָה. אִם לְשָׁעָה טָעוּן קִידּוּשׁ יָדַיִם וְרַגְלַיִם. וּסְ[מִ]יכָה לֹא שָׁעָה קַלָּה הִיא. שַׁנְייָא הִיא סְ[מִ]יכָה . שֶׁעָשׂוּ אוֹתָהּ כְּהֶפְלֵג. It was stated⁴²Tosephta 1:16, Babli Zevaḥim 20b, Yerushalmi Kilaim 9:2 Notes 47–48.: “A Cohen who left to speak with another person, if to go a distance, he needs immersion⁴³As requited by Mishnah 3.; if for a short time he needs sanctification of hands and legs⁴⁴Since when he returns he starts his service anew; cf. Chapter 2 Note 51.. But is defecation not for a short time? There is a difference for defecation since they treat it as if going a distance.

תַּנֵּי. יָשֵׁן טָעוּן טְבִילָה. נִתְנַמְנֵם טָעוּן קִידּוּשׁ יָדַיִם וְרַגְלַיִים. וְיָשֵׁן טָעוּן טְבִילָה. לֹא כֵן תַּנֵּי רִבִּי חִייָה. לֹא הָֽיְתָה יְשִׁיבָה בָעֲזָרָה אֶלָּא לָמַלְכֵי בֵית דָּוִד בִּלְבַד. וְאָמַר רִבִּי אִמִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אַף לָמַלְכֵי בֵית דָּוִד לֹא הָֽיְתָה יְשִׁיבָה בָעֲזָרָה. תִּיפְתָּר שֶׁסָּמַךְ עַצְמוֹ לַכּוֹתֶל וְיָשֵׁן לוֹ. וְהָא כְתִיב וַיָּבֹא֙ הַמֶּ֣לֶךְ דָּוִ֔ד וַיֵּשֶׁ֭ב לִפְנֵי֣ יְי. אָמַר רִבִּי אַייְבוֹ בַּר נַגָּרִי. יִישֶׁב עַצְמוֹ בִתְפִילָּה. It was stated: A person sleeping needs immersion, being drowsy needs sanctification of hands and legs. Does a person sleeping need immersion? Did not Rebbi Ḥiyya state⁴⁵Babli 25a,69b; Sotah 40b,41b; Qiddušin 78b; Sanhedrin 101b; Tamid 27b. Yerushalmi Pesaḥim 5:12 (Note 247), Sotah7:7 (Note 219)., “there was no sitting in the Temple courtyard except for the kings of the Davidic dynasty;” and Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even for the kings of the Davidic dynasty there was no sitting in the Temple courtyard. Explain it that somebody was supporting himself on a wall and sleeping. But is it not written⁴⁶2S. 7:18., King David came and sat before the Eternal? Rebbi Ayvo bar Naggari said, he concentrated in prayer⁴³As required by Mishnah 3..