משנה: בְּכָל־יוֹם הָיוּ שָׁם אַרְבַּע מַעֲרָכוֹת וְהַיּוֹם חָמֵשׁ דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוֹסֵי אוֹמֵר בְּכָל־יוֹם שָׁלשׁ וְהַיּוֹם אַרְבַּע. רִבִּי יְהוּדָה אוֹמֵר בְּכָל־יוֹם שְׁתַּיִם וְהַיּוֹם שָׁלשׁ׃ MISHNAH: Every day there were four arrangements144The formal arrangement of wood on the altar. For R. Meïr the first one is in the morning for the daily sacrifice, the second for taking charcoal for the daily burning of incense on the interior altar, the third to make sure the fire is not extinguished for the remainder of the day, the fourth to burn through the night. and this day five145Additional logs from which the High Priest takes charcoal to bring into the Holiest of Holies., the words of Rebbi Meïr. Rebbi Yose says, everyday three and this day four. Rebbi Jehudah says, every day two and this day three.
הלכה: מַה טַעֲמָא דְרִבִּי מֵאִיר. וְהָאֵ֨שׁ עַל־הַמִּזְבֵּ֤חַ תּֽוּקַד־בּוֹ֙ לֹ֣א תִכְבֶּ֔ה זוֹ מַעֲרֶכֶת קִיּוּמֵי אֵשׁ. וּבִעֵ֨ר עָלֶ֧יהָ הַכֹּהֵ֛ן זוֹ מַעֲרֶכֶת אִיכּוּל אֵיבָרִין וּפְדָרִים. וְעָרַ֤ךְ עָלֶ֨יהָ֙ הָֽעוֹלָ֔ה זוֹ מַעֲרָכָה גְדוֹלָה. וְהִקְטִ֥יר עָלֶי֖הָ חֶלְבֵ֥י הַשְּׁלָמִֽים זוּ קְטוֹרֶת. וְלֵית לְרִבִּי יוֹסֵה מַעֲרֶכֶת אִיכּוּל אֵיבָרִין. וְלֵית לְרִבִּי יְהוּדָה מַעֲרֶכֶת קִיּוּמֵי אֵשׁ. מַה מְקַייֵם רִבִּי יְהוּדָה אֵ֗שׁ תָּמִ֛יד. אֵשׁ שֶׁאָמַרְתִּי לָךְ תְּהֵא תָמִיד לֹא תְהֵא אֶלָּא עַל מִזְבֵּחַ הַחִיצוֹן. HALAKHAH: What is Rebbi Meïr’s reason? 148He holds that any Sanctuary fire can be made only on top of the outer altar, including the one used to light the candelabrum. Babli 45b.And the fire on the altar shall be lit there, you shall not extinguish, that is the arrangement which keeps the fire. And the Cohen shall burn on it, that is the arrangement for disposal of limbs and fat. And arrange on it the elevation sacrifice, this is the main arrangement. And burn as incense on it the fats of the well-being sacrifices, this is the incense. Rebbi Yose does not have the arrangement for disposal of limbs. Rebbi Jehudah does not have the arrangement which keeps the fire. How does Rebbi Jehudah explain a permanent fire147Lev. 6:6.? The fire which I told you that it be permanent only shall be on the outer altar148He holds that any Sanctuary fire can be made only on top of the outer altar, including the one used to light the candelabrum. Babli 45b..
אָמַר רִבִּי אֶלְעָזָר. הָאֵיבָרִין וְהַפְּדָרִין שֶׁלֹּא נִתָאַכְּלוּ מִבָּעֶרֶב עוֹשֶׂה אוֹתָן מְדוּרָה וְשׂוֹרְפָן בִּפְנֵי עַצְמָן. וְדוֹחִין עֲלֵיהֶן אֶת הַשַּׁבָּת. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי שְׁמוּאֵל בַּר אַבָּא. מַתְנִיתָא אָֽמְרָה כֵן. בְּכָל־יוֹם הָיוּ שָׁם אַרְבַּע מַעֲרָכוֹת. מָה אַתְּ שְׁמַע מִינָּהּ. אָמַר רִבִּי מָנָא. וְהַיּוֹם חָמֵשׁ. רִבִּי בּוּן בַּר חִייָה בְעָא קוֹמֵי רִבִּי זְעוּרָה. דָּבָר שֶׁאֵינוֹ מְעַכֵּב דּוֹחֶה. אָמַר לֵיהּ. הֲרֵי עֵידֵי הַחוֹדֶשׁ הֲרֵי אֵינָן מְעַכְּבִין וְדוֹחִין. דְּתַנִּינָן תַּמָּן. שֶׁעַל מַהֲלַךְ לַיְלָה וָיוֹם מְחַלְּלִין אֶת הַשַּׁבָּת וְיוֹצְאִין לְעֵידוּת הַחוֹדֶשׁ. Rebbi Eleazar said, limbs and fat which were not consumed before the evening one builds into a pyre149On the altar. and burns them separately; for them one pushes aside the Sabbath150The remainders of Friday sacrifices have to be burned in the following night which is Sabbath.. Rebbi Jacob bar Aḥa in the name of Rebbi Samuel bar Abba: The Mishnah implies this: “Every day there were four arrangements.” What does one understand from here151Maybe “every day” excludes Friday evening.? Rebbi Mana said, “and this day five152Since everything forbidden on the Sabbath is forbidden on the Day of Atonement (Mishnah Megillah 1:5), if the special arrangement for the night is prescribed for the day of Atonement it also must be prescribed for the Sabbath.”. Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: May something which is not obstructive push aside153Since the sacrifice is valid if the blood was poured on the walls of the altar, the later disposal cannot invalidate. If one would leave the remainders unburned and after the Sabbath burn them outside the sacred domain, everything would remain valid. Why should the Sabbath be pushed aside for this, even though it has biblical justification?? He answered him, there are the witnesses for the New Moon who are not obstructive154Even in times when the New Moon was proclaimed on the basis of testimony, the Supreme Court had the possibility of declaring the New Moon based on their computations (Mishnah Roš Haššanah 2:11. and push aside, as we have stated there155Mishnah Roš Haššanah 1:11.: “for a distance of a night and day one desecrates the Sabbath and comes for testimony of the New Moon.”
מְנַיִין לְמַעֲרֶכֶת יוֹם הַכִּיפּוּרִים. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי פְדָת. גַּֽחֲלֵי. מַה תַלְמוּד לוֹמַר אֵ֞שׁ. שֶׂהִיא בְטֵילָה עַל גַּבֵּי גַחֲלֶיהָ. גַּֽחֲלֵי. יָכוֹל עוֹמְמוֹת. תַּלְמוּד לוֹמַר אֵ֞שׁ. אִי אֵ֞שׁ יָכוֹל שַׁלְהֶבֶת. תַּלְמוּד לוֹמַר גַּֽחֲלֵי־אֵ֞שׁ. הַא כֵיצַד. מִן הַלּוֹחֲשׂוֹת הַלָּלוּ. וּמְנַיִין שֵׁתְּהֵא הָאֵשׁ בְּטֵילָה עַל גַּבֵּי גְחָלִים. תַּלְמוּד לוֹמַר גַּֽחֲלֵי־אֵ֞שׁ. From where the arrangement of the Day of Atonement156That the wood on the altar has to be prepared specially for the requirements of the day and therefore needs an extra arrangement, in addition to the daily ones.? Rebbi Jeremiah in the name of Rebbi Pedat: Coals157Lev. 16:12.. Why does the verse say, of fire? That it should be insignificant on its coals. 158Sifra Aḥare Pereq 3(5); Babli Pesaḥim 75b.. The following text is Tannaitic, not of the sayings of R. Jeremiah. It is missing in a Genizah fragment (Ginzberg, p. 118) and therefore may be a later addition. This explains the reduplication of the argument.“Coals, I could think smouldering; the verse says of fire. If of fire, I could think flames; the verse says coals of fire, from those crackling ones. And from where that the fire should be insignificant on the coals? The verse says, coals of fire.”
רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. אֵין לֶחֶם הַפָּנִים נִפְסַל בִּשְׁעַת מַסָּעוֹת. [רִבִּי יוֹחָנָן אָמַר. לֶחֶם הַפָּנִים נִפְסַל בִּשְׁעַת מַסָּעוֹת.] רִבִּי חְִייָה בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. כַּֽאֲשֶׁ֤ר יַֽחֲנוּ֙ כֵּ֣ן יִסָּ֔עוּ. מַה בַּחֲנִיָּיתָם אֵינוֹ נִפְסָל אַף בִּנְסִיעָתָם אֵינוֹ נִפְסָל. רִבִּי אִמִּי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. וְנָסַ֧ע אוֹהֶל מוֹעֵ֛ד מַֽחֲנֵ֥ה הַֽלְוִיִּ֖ם בְּת֣וֹךְ הַמַּחֲנוֹת. כִּבְתוֹךְ הַמַּחֲנוֹת. Rebbi Joshua ben Levi said, the shew-bread did not become disqualified during travel time159Since the shew-bread has to be on the table in the Sanctuary (Lev. 24:5–9) it is obvious that bread taken out of a stationary Sanctuary becomes disqualified. The question is whether it also became disqualified when the Sanctuary around it was removed by divine command during the wanderings of he Israelites in the desert.. [Rebbi Joḥanan said, the shew-bread became disqualified during travel time.]160Addition by the corrector; sentence missing in the Genizah fragment published by Ginzberg (Note 159). The Babli, Menaḥot95a, reports a disagreement of R. Joshua ben Levi and R. Joḥanan about this subject. Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: just as they camped so they travelled161Num. 2:17., since it did not become disqualified when they were camping so it did not become disqualified when they were travelling. Rebbi Immi in the name of Rebbi Joshua ben Levi: The Tent of Meeting, the encampment of the Levites, shall travel in the midst of161Num. 2:17.camps, as if in the center of camps.
רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי אִמִּי בְשֵׂם רִבִּי אֶלְעָזָר. הַשּׂוֹרֵף קֳדָשִׁים בַּחוּץ בִּשְׁעַת מַסָּעוֹת לוֹקֶה. אָמַר רִבִּי יוֹחָנָן. קֳדָשִׁים נִדָּחִין בִּשְׁעַת מַסָּעוֹת. טְמֵאִים פְּרוּשִׁים כָּל־אֶחָד וְאֶחָד בִּמְחִיצָתוֹ. אָמַר רִבִּי יוֹסֵה. תְּדִירָא הָא מִילְּתָא בְּפוּמְהוֹן דְּרַבָּנִן. נִסְתַּלְּקוּ הַפְּרֹכוֹת הוּתְרוּ הַמְּחִיצוֹת לְזָבִין וְלַמְצוֹרָעִין. מַתְנִיתָה מְסַייְעָה לְדֵין וּמַתְנִיתָה מְסַייְעָה לְדֵין. מַתְנִיתָה מְסַייְעָה לְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. תָּמִיד. תָּמִיד אֲפִילוּ בַשַּׁבָּת. תָּמִיד אַף בְּטוֹמְאָה. מַתְנִיתָה מְסַייְעָה לְרִבִּי יוֹחָנָן. לֹ֥א תִכְבֶּֽה. אַף בַּמַּסָּעוֹת. [בִּשְׁעַת מַסָּעוֹת] מֶה הָיוּ עוֹשִׂין לָהּ. הָיוּ כוֹפִין עָלֶיהָ (פְּסַקָתֵּיר) [פְּסַכְתֵּיר]. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי שִׁמְעוֹן אוֹמֵר. אַף בִּשְׁעַת מַסָּעוֹת הָיוּ מְדַשְּׁנִין אוֹתָהּ. שֶׁנֶּאֱמַר וְדִשְּׁנ֖וּ אֶת־הַמִּזְבֵּ֑חַ וּפָֽרְשׂ֣וּ עָלָ֔יו בֶּגֶ֭ד אַרְגָּמָֽן. הָא אִילּוּ הָיָה הַמִּזְבֵּחַ דָּלֵיק לֹא הָיָה בֶּגֶ֭ד אַרְגָּמָֽן נִשְׂרָף. מַה עֲבַד לָהּ רִבִּי יוּדָה. (פְּסֻקָתֵּיר) [פְּסֻכְתֵּיר]. הָיוּ כוֹפִין עָלֶיהָ מִלְּמַעֲלָה. מַה מְקַייֵם רִבִּי יוּדָה. וְדִשְּׁנ֖וּ אֶת־הַמִּזְבֵּ֑חַ. וְיִרְווּן. כַּיי דָמַר רִבִּי יוּדָה בֶּן פָּזִי. וְאָכַ֥ל וְשָׂבַ֖ע וְדָשֵׁ֑ן. Rebbi Jacob bar Aḥa, Rebbi Immi in the name of Rebbi Eleazar: One who burns sancta outside during travel time is flogged162Private altars and sacrifices outside the central sanctuary are forbidden, Lev. 17. In the absence of a central sanctuary, private altars are permitted, Mishnah Zevaḥim 14:4–8. If a central Sanctuary exists but is temporarily unavailable, the prohibition remains in place; Menaḥot95a.. Rebbi Joḥanan said, sancta became rejects during travel time163Sacrifices must either be burned on the altar in the courtyard of the Sanctuary or eaten within sanctified enclosures. If all enclosures are removed, all leftovers of sacrifices are automatically disqualified. Babli Zevaḥim 60b as tannaitic statement.; the impure remain separated each one according to his partition164Num. 5:1–4. A person suffering from gonorrhea is excluded from the dwelling of the Levites, a sufferer from skin disease also from the camp of the Israelites. Since they were marching in military order, the impure were excluded from the marching order. Babli Zevaḥim 60b as tannaitic statement.. Rebbi Yose said, the following is frequent in the mouth of the rabbis: When the gobelins were removed, the partitions were permitted to sufferers from gonorrhea and skin disease165During travel times there is no inside and the impure cannot be sent outside.. A baraita supports the one and a baraita supports the other.166Since R. Joshua ben Levi is not mentioned in the present paragraph, the reference to him has to be to the preceding one. The reference to R. Joḥanan is incomprehensible; the quoted baraita does not refer to any previous statement but to the following of R. Jehudah. A baraita167Sifra Ṣaw Pereq 2(10), a baraita of R. Jehudah. Anywhere “permanent” is mentioned, it overrides restrictions. Since “permanent” is mentioned for the fire of that altar, Lev. 6:6, the priests have to tend the fire on the Sabbath even if all of them are impure. But “permanent” also is mentioned for the shew-bread (Lev. 24:8); this overrides the absence of the walls of the Sanctuary. By the same token, R. Joshua ben Levi has to hold that the altar fire has to be tended on the march; following R. Jehudah in the sequel. supports Rebbi Joshua ben Levi: “Permanent, even on the Sabbath; permanent even in impurity.” A baraita supports Rebbi Joḥanan , “you shall not extinguish it, even during travel168Continuation of Sifra Ṣaw Pereq 2(10) on Lev. 6:6.. What did they do [at travel time]169Addition by the corrector; it should be deleted since by removing it the sentence and the next are again continuation of Sifra Ṣaw Pereq 2(10).? They put a wine-cooler87As an alloy with coarse metal; reddish gold probably was a copper alloy. over it, the words of Rebbi Jehudah. Rebbi Simeon says, even at travel time they were removing ashes from it, as it is said170Num. 4:13., they shall remove the ashes from the altar and spread a purple cloth over it.” If the altar were burning, would the purple cloth not be burned? What does Rebbi Jehudah do with this? They put a wine-cooler over it. How does Rebbi Jehudah validate they shall remove the ashes from the altar? They shall saturate it; as Rebbi Jehudah ben Pazi said, he ate, and was sated, and saturated171In all cognate languages דשן, دسم means “to be fat”. The use of דשן as “ashes” must mean “ashes from fatty material”. R. Jehudah will not extend the extended meaning of the noun to the corresponding verb..