משנה: קְטוֹרֶת שֶׁל שַׁחַר הָֽיְתָה קְרֵיבָה בֵּין דָּם לָאֵיבָרִים שֶׁל בֵּין הָעַרְבַּיִם הָֽיְתָה קְרֵיבָה בֵּין אֵיבָרִים לַנְּסָכִים. אִם הָיָה כֹהֵן גָּדוֹל זָקֵן אוֹ אַיסְטְנֵיס מְחַמִּין לוֹ חַמִּין וּמַטִּילִין לְתוֹךְ הַצּוֹנֵן כְּדֵי שֶׁתָּפוּג צִנָּתָן׃ MISHNAH: The incense in the morning73Not only on the day of Atonement but every day of the year. was brought between blood and limbs; in the evening it was brought between limbs and libations74Not only libation but also the flour offering.. If the High Priest was old or asthenic75Greek ἀσθενής., one heats water for him76On the preceding day since cooking or heating is forbidden on the day of Atonement. and pours into the cold water to mitigate its coldness.
הלכה: כָּתוּב בְּתָמִיד בַבּוֹקֶר וְכָתוּב בָּעֵצִים בַבּוֹקֶר. יִקְדֹּום דָּבָר שֶׁנֶּאֱמַר בּוֹ בַּבּוֹקֶר בַּבּוֹקֶר לְדָבָר שֶׁלֹּא נֶאֱמַר בּוֹ אֶלָּא בַבּוֹקֶר [אֶחָד]. מֵעַתָּה אֲפִילוּ לְדָמוֹ. אָמַר רִבִּי הִילָא. תַּֽעֲשֶׂ֣ה. הִקְדִּים בּוֹ מַעֲשֶׂה. כָּתוּב בַבּוֹקֶר בְּתָמְִיד. וְכָתוּב בַּקְּטוֹרֶת בַּבּוֹקֶר בַּבּוֹקֶר. יִקְדֹּום דָּבָר שֶׁנֶּאֱמַר בּוֹ בַּבּוֹקֶר בַּבּוֹקֶר לְדָבָר שֶׁלֹּא נֶאֱמַר בּוֹ אֶלָּא בַבּוֹקֶר. מַה נָן קַייָמִין. אִם לָאֵיבָרִין. וַהֲלֹא כְּעֵצִים הֵן. אֶלָּא כִי נָן קַייָמִין. אֲפִילוּ לְדָמוֹ. כָּתוּב בָּעֵצִים בַבּוֹקֶר בַבּוֹקֶר. וְכָתוּב בַּקְּטוֹרֶת בַּבּוֹקֶר בַּבּוֹקֶר. וְאֵינִי יוֹדֵעַ אֵי זֶה מֵהֶן יִקְדֹּום. מִי מַכְשִׁיר אֶת מִי. עֵצִים מַכְשִׁירִין אֶת הַקְּטוֹרֶת. אַף הֵם יְקַדְּמוּ אֶת הַקְּטוֹרֶת. אִיתָא חֲמִי. עֵצִים קוֹדְמִין אֶת הַדָּם וְהַדָּם קוֹדֵם לַקְּטוֹרֶת. וְתֵימַר הָכֵין. אָמַר רִבִּי הִילָא. לֹא. עַל שֶׁלֹּא זָכִיתִי בוֹ מִן הַדִּין. שֶׁהָעֵצִים מַכְשִׁירִין אֶת הַקְּטוֹרֶת. וְאַצְרַכְתְּ הָדָא מַתְנִיתָא. הֲווֹן בָּעֵיי מֵימַר. מִי מַכְשִׁיר אֶת הַקְּטוֹרֶת. גְּחָלִים. אָמַר רִבִּי אֶלְעָזָר. מַעֲלֶה עָשָׁן. HALAKHAH: It is written about the daily sacrifice in the morning77Ex. 29:39; Num. 28:4., and it is written about wood in the morning78This has to read: in the morning, in the morning; Lev. 6:5, referring to the two wooden logs which have to be ceremoniously put into the fire every morning. While this is not mentioned in the Mishnah, the presentation and arrangement of the two logs also is an obligation of the High Priest on the Day of Atonement.. Something about which is written in the morning, in the morning, shall precede something about which in the morning is written only once. Then even before its blood? Rebbi Hila said, you shall do77Ex. 29:39; Num. 28:4., preceded action for it79The slaughter and the dissection of the daily sacrifice are not done on the altar; they are not covered by any argument about the number of “mornings” quoted. They have to be done as early as possible in the morning (and as late as possible in the evening.). It is written about the daily sacrifice in the morning, and it is written about incense in the morning, in the morning80Ex. 30:7.. Something about which is written in the morning, in the morning, shall precede something about which only [one] in the morning is written. Where do we hold? If about limbs, are they not like wood81They are to be burned on the altar; they can be considered fuel of the altar.? But we are holding, even for its blood. It is written about wood in the morning, in the morning, and it is written about incense in the morning, in the morning, and I do not know which of the two is preceding. Which one is enabling what? Wood enables the incense; the wood shall precede the incense82Sifra Ṣaw Pereq 2(8).. Come and see, wood precedes the blood and blood precedes incense, and you are saying so? Rebbi Hila said, no. Since I could not prove by a logical argument that wood enables the incense, you needed that baraita. They wanted to say, what enables the incense? Charcoal. Rebbi Eleazar said, smoke-creating herb83Cf. Chapter 2, Note 227..
נֶאֱמַר בְּתָמִיד בֵּ֥ין הָֽעַרְבָּֽיִם וְנֶאֱמַר בֵּקְטוֹרֶת בֵּ֥ין הָֽעַרְבַּיִ֭ם. סְמַךְ לַנֵּרוֹת. (וְלֹא) [וְנֶאֱמַר] בַּנֵּרוֹת מֵעֶ֥רֶב וְעַד בּוֹקֶר. יוּאְחַר דָּבָר שֶׁנֶּאֱמַר בּוֹ בֵּ֥ין הָֽעַרְבַּיִ֭ם סְמַךְ לַנֵּירוֹת לְדָבָר שֶׁלֹּא נֶאֱמַר בּוֹ אֶלָּא בֵּ֥ין הָֽעַרְבָּֽיִם. מֵעַתַּה אֲפִילוּ לִּנְסָכִין. אָמַר רִבִּי הִילָא. תַּֽעֲשֶׂה֭. אִיחַר בּוֹ מַעֲשֶׂה. רִבִּי בּוּן בַּר חִייָה בְעָא קוֹמֵי רִבִּי הִילָא. הָכָא אַתְּ אָמַר. תַּֽעֲשֶׂ֣ה. הִקְדִּים בּוֹ מַעֲשֶׂה. וָכָא אַתְּ אָמַר. תַּֽעֲשֶׂה֭. אִיחַר בּוֹ מַעֲשֶׂה. אָמַר רִבִּי הִילָא. כָּל־אֶחָד וְאֶחָד כְּעִנְייָנוֹ. תָּמִיד שֶׁלָשַׁחַר בִּכְלַל מְאוּחָר הָיָה. מַה תַלְמוּד לוֹמַר תַּעֲשֶׂה. הִקְדִּים בּוֹ מַעֲשֶׂה. תָּמִיד שֶׁלָבֵּין הָעַרְבָּיִם בִּכְלַל מוּקְדָּם הָיָה. מַה תַלְמוּד לוֹמַר תַּֽעֲשֶׂה֭. אִיחַר בּוֹ מַעֲשֶׂה. וַהֲוָה רִבִּי זְעוּרָה מְקַלֵּס לֵיהּ וְצָווַח לֵיהּ בְּנֵיהָ דְאוֹרַיְתָא. It says for the afternoon daily sacrifice, in the evening77Ex. 29:39; Num. 28:4., and it says about incense, in the evening, close to the lights84Ex. 30:8: When Aaron kindles the light in the evening he shall burn incense on it i. e., on the interior altar.. (Not) [You say] about the lights, from evening to morning85Ex. 27:21.(?)[.] A matter where it is said in the evening close to the lights shall be delayed after a matter where only in the evening is said. Then even after the libations? Rebbi Hila said, you shall do77Ex. 29:39; Num. 28:4., delayed action for it86By an argument parallel to that of Note 79.. Rebbi Abun bar Ḥiyya asked before Rebbi Hila: Here you are saying, “you shall do, preceded action for it”, and there you are saying, “you shall do, delayed action for it”? Rebbi Hila said, each one according to its subject. The daily morning sacrifice was shown to be later; you shall do, preceded action for it. The daily evening sacrifice was shown to be earlier, the verse says you shall do, delayed action for it. Rebbi Zeˋira acclaimed87A Semitic adaptation of Greek καλόω. him and called him “son of the Torah.”
תַּנֵּי. אָמַר רִבִּי יְהוּדָה. עֲשָׁתוֹת שֶׁלְבַּרְזֶל הָיוּ מַרְתִּיחִין אוֹתָן מֵעֶרֶב יוֹם הַכִּיּפּוּרִים וּמַטִּילִין לְתוֹךְ הַצּוֹנִין כְּדֵי שֶּׁתָּפוּג צִינָּתָן. וְלֹא נִמְצָא כִמְכַבֶּה בְּיוֹם הַכִּיּפּוּרִים. אֶלָּא מִסְבּוֹר סְבַר רִבִּי יוּדָה שֶׁאֵין אָבוֹת מְלָאכוֹת בְּיוֹם הַכִּיּפּוּרִים. אֶלָּא רִבִּי יוּדָה וְרִבִּי שִׁמְעוֹן אָֽמְרוּ דָבָר אֶחָד. לֹא כֵן סְבַר מֵימוֹר. רִבִּי יֹוסֵי וְרִבִּי שִׁמְעוֹן שְׁנֵיהֶן אָֽמְרוּ דָבָר אֶחָד. נֵימַר. רִבִּי יוֹסֵי וְרִבִּי יוּדָה וְרִבִּי שִׁמְעוֹן שְׁלָשְׁתָּן אָֽמְרוּ דָבָר אֶחָד. אֶלָּא מִיסְבּוֹר סְבַר רִבִּי יוּדָה שֶׁאֵין תּוֹלְדַת הָאֵשׁ כְּאֵשׁ. אֶלָּא כֵינִי. רִבִּי יוּדָה סְבַר מֵימַר שֶׁאֵין תּוֹלְדַת אֵשׁ כְּאֵשׁ. וְרַבָּנִן סָֽבְרִין מֵימַר. תּוֹלְדַת אֵשׁ כְּאֵשׁ. וְיֵחַם לֹו חַמִּין. רִבִּי יְהוֹשֻׁעַ בַּר אֶבְיוֹן רִבִּי סִימוֹן בְּשֵׁם רִבִּי אִינָייָנִי בֵּן סוֹסַיי. טָעֲמָא דְהָדֵין תַּנָּייָא. שֶׁלֹּא יְהוּ אוֹמְרִים. רְאִינוּ כֹּהֵן גָּדוֹל טוֹבֵל בְּמַים שְׁאוּבִין בְּיוֹם הַכִּיּפּוּרִים. It was stated88Babli 34b.: Rebbi Jehudah says, iron bars they were heating on the eve of the Day of atonement which they dropped into the water to mitigate its cold. Would he be not like a person who extinguished {fire} on the Day of Atonement89Presuming that the iron still was really hot by next morning. The Babli holds that the problem is that sudden cooling of iron bars is a step in the production of steel and as such forbidden on the Sabbath and the Day of Atonement, but in this case where the bars have been stored for an entire night the prohibition would only be rabbinic, which is not applied in the Temple.? But would Rebbi Jehudah hold that there are no principal categories of work on Sabbath90But on the Day of Atonement all work is forbidden (Lev. 16:29) as on the Sabbath.? But Rebbi Jehudah and Rebbi Simeon must have said the same91R. Simeon holds that an action whose forbidden aspect was not intended is not forbidden on the Sabbath; cf. Šabbat Chapter 2, Note 19.. Were we not of the opinion that Rebbi Yose and Rebbi Simeon said the same92Šabbat Chapter 2, Note 148. Babli Šabbat31b.? Let us say that Rebbi Yose, Rebbi Jehudah, and Rebbi Simeon, said the same93But we know from Mishnah Šabbat that R. Jehudah disagrees.! But Rebbi Jehudah must think that derivatives of fire are not like fire, and the rabbis think that derivatives of fire are like fire. Could one not heat water94Which may be poured into cold water on the Sabbath according to everybody.? Rebbi Joshua bar Abin, Rebbi Simon in the name of Rebbi Anyani bar Sosai: The reason of this Tanna, that they should not say, we saw the High Priest immersing himself in drawn water95A miqweh cannot be filled with drawn water; 3 log of drawn water invalidate a miqweh of 40 seah (960 log), Mishnah Miqwaot 2:4. on the Day of Atonement.