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{
"$oid": "6555ecc02ad81bc04ec88abb"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 26 | 8 | null | null | ומזה טהור והכתיב (במדבר יט, כא) ומזה מי הנדה יכבס בגדיו מאי מזה נוגע והכתיב מזה והא כתיב נוגע ועוד מזה בעי כיבוס בגדים נוגע לא בעי כבוס בגדים | The Gemara asks: Is the one who sprinkles the water actually pure? Isn’t it written: “He who sprinkles the purification waters will wash his clothes, and he who touches the purification waters will be unclean until evening” (Numbers 19:21)? The Gemara responds: What is the meaning of the term: He who sprinkles? It means: He who touches. But isn’t it written: He who sprinkles? And isn’t it written in the same verse: And he who touches? And furthermore, in that verse, one who sprinkles requires washing of his clothes, indicating a more severe level of impurity, whereas one who touches does not require washing of his clothes. Apparently, when it is written: He who sprinkles, it is not referring to one who touches. | null | null | null | null | null | null | null | null | null | 300 |
{
"$oid": "6555ecc02ad81bc04ec88abc"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 26 | 9 | null | null | אלא מאי מזה נושא ונכתוב רחמנא נושא מ"ט כתיב מזה הא קמ"ל דבעינן שיעור הזאה | Rather, the Rabbis assert: What is the meaning of: He who sprinkles? It refers to one who carries the purification water. The Gemara asks: But if so, let the Merciful One write: One who carries; what is the reason that he who sprinkles is written if the reference is to carrying? The Gemara answers: This use of the term sprinkling to depict carrying teaches us that in order to become impure from carrying purification water, one must carry the measure required for sprinkling. | null | null | null | null | null | null | null | null | null | 301 |
{
"$oid": "6555ecc02ad81bc04ec88abd"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 26 | 10 | null | null | הניחא למ"ד הזאה צריכה שיעור אלא למ"ד הזאה אין צריכה שיעור מאי איכא למימר אפילו למ"ד הזאה אין צריכא שיעור הני מילי אגבא דגברא אבל במנא צריכה שיעור דתנן כמה יהא בהן ויהא כדי הזאה כדי שיטבול | The Gemara asks: This works out well according to the one who said that sprinkling requires a minimum measure of water, as then the concept of a measure required for sprinkling has meaning. However, according to the one who said that sprinkling does not require a minimum measure of water, what can be said? There is no concept of a measure required for sprinkling. The Gemara answers: Even according to the one who said that sprinkling does not require a minimum measure of water, that applies only to the measure of purification water that must be sprinkled on the back of the impure man; any amount will suffice. However, in the vessel into which one dips the hyssop in order to sprinkle the water, a certain measure of water is required, as we learned in a mishna: How much water should be in the vessel so that it will be equivalent to the measure required for sprinkling? It must be equivalent to the measure required to dip | null | null | null | null | null | null | null | null | null | 302 |
{
"$oid": "6555ecc02ad81bc04ec88abe"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 27 | 0 | null | null | ראשי גבעולין ויזה אביי אמר אפילו תימא ר"ע דעביד עבודה כוליה יומא ולפניא מדו עליה וטביל ועביד הערב השמש | The heads of the stalks and sprinkles Abaye says | null | null | null | null | null | null | null | null | null | 303 |
{
"$oid": "6555ecc02ad81bc04ec88abe"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 27 | 0 | null | null | ראשי גבעולין ויזה אביי אמר אפילו תימא ר"ע דעביד עבודה כוליה יומא ולפניא מדו עליה וטביל ועביד הערב השמש | the tops of the stems of the hyssop branch into the water and sprinkle it. Apparently, even according to the one who said that there is no minimum measure of water for sprinkling there is a minimum measure of water that must be in the vessel. Abaye said: Even if you say that the mishna is in accordance with the opinion of Rabbi Akiva, who said that the purification water impurifies the pure, the difficulty can be resolved: The High Priest performs the Temple service for the entire day on each of the seven days of sequestering, and toward the evening the priests sprinkle the purification water upon him. Even if he was pure and the sprinkling rendered him impure, he immerses immediately and observes the requirement to wait until sunset, at which point he is purified and prepared to serve the next day. | null | null | null | null | null | null | null | null | null | 304 |
{
"$oid": "6555ecc02ad81bc04ec88abf"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 27 | 1 | null | null | ומקטיר את הקטורת ומטיב את הנרות אלמא קטורת ברישא והדר נרות ורמינהו מי שזכה בדישון מזבח הפנימי ומי שזכה במנורה ומי שזכה בקטורת | The mishna teaches that on each of the seven days the High Priest burns the incense and removes the ashes from the lamps. Apparently, incense is burned first, and then the lamps are cleaned. And the Gemara raises a contradiction from a mishna in tractate Tamid that discusses the lottery in which the priests performing the various tasks that constitute the morning Temple service are selected. That mishna first mentions the one who was privileged to be selected to perform removal of the ashes from the inner altar, and then the one who was privileged to be selected to remove the ashes from the lamps of the candelabrum, and only then does it deal with the one who is privileged to be selected to burn the incense. According to that mishna, removing ashes from the candelabrum precedes the burning of the incense. | null | null | null | null | null | null | null | null | null | 305 |
{
"$oid": "6555ecc02ad81bc04ec88ac0"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 27 | 2 | null | null | אמר רב הונא מאן תנא תמיד רבי שמעון איש המצפה הוא והא איפכא שמעינן ליה דתנן בא לו לקרן מזרחית צפונית נותן מזרחה צפונה מערבית דרומית נותן מערבה דרומה | Rav Huna said: Who is the tanna who taught the mishnayot in tractate Tamid? It is Rabbi Shimon Ish HaMitzpa, who disagrees with the tanna of the mishna here. The Gemara asks: But didn’t we learn the opposite, as we learned in the mishna in tractate Tamid: The priest sprinkles the blood of the daily offering on the altar. He comes to the northeast corner of the altar and sprinkles once on the northeast corner. From there he proceeds to the southwest corner and sprinkles once on the southwest corner. | null | null | null | null | null | null | null | null | null | 306 |
{
"$oid": "6555ecc02ad81bc04ec88ac1"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 27 | 3 | null | null | ותני עלה רבי שמעון איש המצפה משנה בתמיד מזרחית צפונית נותן מזרחה צפונה מערבית דרומית נותן מערבה ואחר כך נותן דרומה | And it was taught in the Tosefta concerning this mishna: Rabbi Shimon Ish HaMitzpa changes the sprinkling of the blood of the daily offering relative to the sprinkling of blood of all other burnt-offerings. He agrees with the first tanna with regard to the first sprinkling of the blood; the priest comes to the northeast corner and sprinkles once on the northeast corner. However, when he proceeds to the southwest corner he does not sprinkle once as he would when offering a burnt-offering; rather, he sprinkles on the west side of the altar and then sprinkles on the south side. Since the disputing opinion is that of Rabbi Shimon Ish HaMitzpa, apparently the unattributed opinions in the mishnayot in tractate Tamid are not the opinions of Rabbi Shimon Ish HaMitzpa. | null | null | null | null | null | null | null | null | null | 307 |
{
"$oid": "6555ecc02ad81bc04ec88ac2"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 27 | 4 | null | null | אלא אמר ר' יוחנן מאן תנא סדר יומא רבי שמעון איש המצפה הוא | Rather, there must be a different resolution to the contradiction between the mishna here and the one in tractate Tamid. Rabbi Yoḥanan said: Who is the tanna who taught the Yom Kippur service in tractate Yoma? It is Rabbi Shimon Ish HaMitzpa, and tractate Tamid is in accordance with the opinion of the Rabbis who disagree with him. | null | null | null | null | null | null | null | null | null | 308 |
{
"$oid": "6555ecc02ad81bc04ec88ac3"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 27 | 5 | null | null | ורמי סדר יומא אסדר יומא דתנן פייס השני מי שוחט מי זורק מי מדשן מזבח הפנימי ומי מדשן את המנורה ומי מעלה אברים לכבש פייס השלישי חדשים לקטורת בואו והפיסו | The Gemara raises a contradiction from one mishna in tractate Yoma against another mishna in tractate Yoma, as we learned in a mishna: The second lottery conducted daily among the priests determined the following: Who slaughters the daily morning offering; who sprinkles its blood; who removes the ashes from the inner altar; and who removes the ashes and burnt wicks from the candelabrum; and who takes the limbs of the daily offering up to the ramp to be burned later. Following the second lottery the priests dispersed, and they later reconvened for the third lottery. Before the third lottery, the appointee declared: Let only those priests who are new to offering the incense come and participate in the lottery for the incense. Apparently, removing the ashes from the lamps of the candelabrum preceded the burning of the incense, which contradicts the mishna here. | null | null | null | null | null | null | null | null | null | 309 |
{
"$oid": "6555ecc02ad81bc04ec88ac4"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 27 | 6 | null | null | אמר אביי לא קשיא כאן בהטבת שתי נרות כאן בהטבת חמש נרות | Abaye said: This is not difficult. Here, the mishna is discussing the removal of the ashes from two lamps, which is performed after the burning of the incense; there, the mishna of the lotteries is discussing the removal of the ashes from five lamps, which precedes the burning of the incense. As will be explained, the priest attends to five lamps first, and after a break, he attends to the final two lamps. | null | null | null | null | null | null | null | null | null | 310 |
{
"$oid": "6555ecc02ad81bc04ec88ac5"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 27 | 7 | null | null | למימרא דבקטורת מפסיק להו והא אביי מסדר מערכה משמיה דגמרא בדם התמיד מפסיק להו אמרי לא קשיא ההיא לאבא שאול הא לרבנן דתניא לא ייטיב את הנרות ואח"כ יקטיר אלא יקטיר ואחר כך ייטיב אבא שאול אומר מטיב ואחר כך מקטיר | The Gemara asks: Is that to say that the burning of the incense interposes between attending to the first five lamps and attending the last two? But when Abaye related the order of the daily priestly functions in the name of tradition, didn’t he state that it was the sprinkling of the blood of the daily offering that interposed between the five lamps and the two, not the burning of the incense? The Sages say in response: This is not difficult. That sequence cited by Abaye is in accordance with the opinion of Abba Shaul, whereas this sequence cited in the mishna is in accordance with the opinion of the Rabbis, as it was taught in a baraita: One should not remove the ashes from the lamps and then burn the incense; rather one should burn the incense and then remove the ashes from the lamps. Abba Shaul says: One removes the ashes from the lamps and then burns the incense. The different sources reflect the dispute cited in the baraita. | null | null | null | null | null | null | null | null | null | 311 |
{
"$oid": "6555ecc02ad81bc04ec88ac6"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 27 | 8 | null | null | מאי טעמא דאבא שאול דכתיב (שמות ל, ז) בבקר בבקר בהיטיבו את הנרות והדר יקטירנה ורבנן מאי קאמר רחמנא | The Gemara asks: What is the rationale for the opinion of Abba Shaul? It is as it is written: “Every morning when he removes the ashes from the lamps, he shall burn it” (Exodus 30:7), and then it is written: “He shall burn it” (Exodus 30:8). First the lamps are cleaned, and only then is the incense burned. And how do the Rabbis, who hold that the incense was burned first, interpret this verse? They say: What is the Merciful One saying? | null | null | null | null | null | null | null | null | null | 312 |
{
"$oid": "6555ecc02ad81bc04ec88ac7"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 0 | null | null | בעידן הטבה תהא מקטר קטורת דאי לא תימא הכי בין הערבים דכתיב (שמות ל, ח) ובהעלות אהרן את הנרות בין הערבים יקטירנה הכי נמי דברישא מדליק נרות והדר מקטיר קטורת של בין הערבים וכי תימא הכי נמי והתניא (שמות כז, כא) מערב עד בקר | It means: At the time of the removal of the ashes you shall burn the incense, and no later. As, if you do not say so but explain that the phrase: He shall burn the incense, at the end of the verse means after cleaning the lamps, then with regard to the burning of the afternoon incense, with regard to which it is written: “And when Aaron lights the lamps in the afternoon he shall burn it” (Exodus 30:8), in this case too, does it mean that initially the priest lights the lamps and only then burns the afternoon incense? And if you say indeed, that is so, wasn’t the following taught in a baraita with regard to the verse: “Aaron and his sons will set it in order to burn from evening until morning before the Lord; it shall be a statute forever throughout their generations on behalf of the children of Israel” (Exodus 27:21)? | null | null | null | null | null | null | null | null | null | 313 |
{
"$oid": "6555ecc02ad81bc04ec88ac8"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 1 | null | null | תן לה מדתה שתהא דולקת והולכת כל הלילה מערב ועד בקר דבר אחר מערב עד בקר אין לך עבודה שכשרה מערב עד בקר אלא זו בלבד אלא מאי קאמר רחמנא בעידן הדלקה תהא מקטר קטורת הכא נמי בעידן הטבה תהא מקטר קטורת | And the baraita explains: Give the candelabrum its measure of oil so that it will continue to burn all night from evening until morning. Alternatively, the phrase: From evening to morning, teaches that you have only this service that is valid when performed from evening to morning. Apparently, lighting the candelabrum is the final daily Temple service and the incense is not burned after the lamps are lit. Rather, what is the Merciful One saying in the phrase: “And when Aaron lights the lamps in the afternoon he shall burn it.” This teaches that at the time of the lighting of the lamps you shall burn the incense, and no later. If so, here too, in the morning, at the time of the removal of the ashes you shall burn the incense, and no later. This is the rationale for the opinion of the Rabbis. | null | null | null | null | null | null | null | null | null | 314 |
{
"$oid": "6555ecc02ad81bc04ec88ac9"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 2 | null | null | ואבא שאול אמר לך שאני התם דכתיב אותו | And Abba Shaul could have said to you in response: It is different there, with regard to the burning of the afternoon incense, as it is written: “Aaron and his sons will set it [oto] in order.” The term oto is exclusionary: Only in the afternoon is it critical that the lighting of the lamps be the last service performed and that it follow the burning of the incense. However, in the morning, where there is no exclusionary term, the sequence of the verse is observed: First attending to the candelabrum and then burning the incense. | null | null | null | null | null | null | null | null | null | 315 |
{
"$oid": "6555ecc02ad81bc04ec88aca"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 3 | null | null | רב פפא אמר לא קשיא הא רבנן הא אבא שאול במאי אוקימתא למתניתין דהכא כרבנן פייס כאבא שאול | Rav Pappa said a different resolution to the contradiction between the mishnayot. This is not difficult, because each mishna is in accordance with the opinion of a different tanna. This mishna, in which the burning of the incense is first, is in accordance with the opinion of the Rabbis; and that mishna, in which the lighting of the lamps is first, is in accordance with the opinion of Abba Shaul. The Gemara questions Rav Pappa’s resolution: In accordance with the opinion of which tanna is the mishna here established? It is in accordance with the opinion of the Rabbis. The sequence in the mishna where the lottery is discussed is in accordance with the opinion of Abba Shaul. | null | null | null | null | null | null | null | null | null | 316 |
{
"$oid": "6555ecc02ad81bc04ec88acb"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 4 | null | null | אימא סיפא הביאו לו את התמיד קרצו ומרק אחר שחיטה על ידו נכנס להקטיר את הקטורת ולהיטיב את הנרות אתאן לרבנן רישא וסיפא רבנן ומציעתא אבא שאול אמר לך רב פפא אין רישא וסיפא רבנן ומציעתא אבא שאול | Say the latter clause of that mishna as follows: They brought him the sheep for the daily morning offering that he slaughtered by cutting most of the way through the gullet and the windpipe. And a different priest completed the slaughter on his behalf. And then he entered the Sanctuary to burn the morning incense and to remove the ashes from the lamps of the candelabrum. If so, we have again arrived at the opinion of the Rabbis that burning the incense precedes attending to the lamps, which leads to the difficult conclusion: The first clause and the last clause of the mishna in tractate Yoma are in accordance with the opinion of the Rabbis, and the middle clause is in accordance with the opinion of Abba Shaul. Rav Pappa could have said to you: Indeed, the first clause and the last clause are in accordance with the opinion of the Rabbis, and the middle clause is in accordance with the opinion of Abba Shaul. Although this is not common, because these mishnayot are not directly juxtaposed, it is possible. | null | null | null | null | null | null | null | null | null | 317 |
{
"$oid": "6555ecc02ad81bc04ec88acc"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 5 | null | null | בשלמא אביי לא אמר כרב פפא רישא וסיפא רבנן ומציעתא אבא שאול לא מוקים לה אלא רב פפא מאי טעמא לא אמר כאביי אמר לך תנא ברישא הטבת שתי נרות והדר הטבת חמש נרות | The Gemara asks: Granted, Abaye does not say in accordance with the opinion of Rav Pappa, as he is not willing to establish the first clause and the last clause in accordance with the opinion of the Rabbis and the middle clause in accordance with the opinion of Abba Shaul. However, with regard to Rav Pappa, what is the reason that he did not say in accordance with the opinion of Abaye and instead prefers an uncommon and difficult resolution? Rav Pappa could have said to you that the resolution proposed by Abaye is difficult as well, as according to Abaye in the first clause of the mishna it was taught with regard to the removal of the ashes from two lamps, which is performed later, and only then taught the removal of the ashes from five lamps, which is performed before the ashes of the two lamps are cleared. Therefore, Rav Pappa prefers to establish that the mishnayot reflect a tannaitic dispute rather than to accept this reversal of the order. | null | null | null | null | null | null | null | null | null | 318 |
{
"$oid": "6555ecc02ad81bc04ec88acd"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 6 | null | null | ואביי אמר לך אורויי בעלמא הוא דקא מורי וסדרא הא הדר תני ליה | And Abaye holds that this is not difficult and could have said to you that the first mishna, which describes the routine of the High Priest during his seven days of separation, teaches a general directive describing the services with which the High Priest must be familiarized prior to Yom Kippur, without concern for the sequence. And in terms of the sequence, the mishna then teaches it in the context of the actual performance of the services. | null | null | null | null | null | null | null | null | null | 319 |
{
"$oid": "6555ecc02ad81bc04ec88ace"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 7 | null | null | גופא בא לו לקרן מזרחית צפונית נותן מזרחית צפונית מערבית דרומית נותן מערבית דרומית ותני עלה ר"ש איש המצפה משנה בתמיד בא לו לקרן מזרחית צפונית נותן מזרחית צפונית מערבית דרומית נותן מערבה ואח"כ נותן דרומה מ"ט דר"ש איש המצפה | The Gemara cites a dispute between the Rabbis and Rabbi Shimon Ish HaMitzpa. The Gemara proceeds to analyze the matter itself: The priest comes to the northeast corner of the altar and sprinkles once on the northeast corner. From there he proceeds to the southwest corner and sprinkles once on the southwest corner. And it was taught in the Tosefta concerning this mishna: Rabbi Shimon Ish HaMitzpa changes the sprinkling of the blood of the daily offering vis-à-vis the sprinkling of blood of all other burnt-offerings. The priest comes to the northeast corner and sprinkles once on the northeast corner. However, when he proceeds to the southwest corner, he sprinkles on the west side of the altar and then sprinkles on the south side. The Gemara asks: What is the rationale for the opinion of Rabbi Shimon Ish HaMitzpa, who changes the sprinkling of the blood of the daily offering vis-à-vis the sprinkling of blood of all other burnt-offerings? | null | null | null | null | null | null | null | null | null | 320 |
{
"$oid": "6555ecc02ad81bc04ec88acf"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 8 | null | null | אמר ר' יוחנן משום חד דבי ר' ינאי אמר קרא (במדבר כח, טו) ושעיר עזים אחד לחטאת לה' על עולת התמיד יעשה ונסכו עולה היא ואמר רחמנא עביד בה מעשה חטאת | Rabbi Yoḥanan said in the name of one of the Sages of the school of Rabbi Yannai that the verse states: “And one goat as a sin-offering to the Lord; it shall be offered aside from the daily burnt-offering and its libation” (Numbers 28:15). From the phrase: Beside the daily burnt-offering, it is derived that the daily offering is a burnt-offering, and from the juxtaposition of the sacrifice of the sin-offering to the daily offering, the Merciful One said: Perform with it the procedure of a sin-offering. | null | null | null | null | null | null | null | null | null | 321 |
{
"$oid": "6555ecc02ad81bc04ec88ad0"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 9 | null | null | הא כיצד נותן אחת שהיא שתים כמעשה עולה שתים שהן שתים כמעשה חטאת וליתן שתים שהן ארבע כמעשה עולה וארבע שהן ארבע כמעשה חטאת | And how can this be accomplished? It can be accomplished by performing half of the sprinklings according to the procedure of a burnt-offering, and half according to the procedure of a sin-offering. One sprinkles one sprinkling that is two, i.e., one sprinkles the blood on the corner of the altar so that the blood is divided between the two sides, in accordance with the procedure of a standard burnt-offering. Then he sprinkles two sprinklings that are two, in accordance with the procedure of a sin-offering. The blood of a sin-offering is sprinkled in four separate actions, one on each of the four corners of the altar. The Gemara asks: And if the objective is to have the daily offering sacrificed like a sin-offering, let him sprinkle the blood in a manner that will accomplish both: First, two sprinklings that are four in accordance with the procedure of a standard burnt-offering, and then four sprinklings that are four in accordance with the procedure of a sin-offering. | null | null | null | null | null | null | null | null | null | 322 |
{
"$oid": "6555ecc02ad81bc04ec88ad1"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 10 | null | null | לא מצינו דמים שמכפרין וחוזרין ומכפרין וכי מצינו דמים שחציין חטאת וחציין עולה אלא ע"כ הקישן הכתוב הכא נמי בעל כרחן הקישן הכתוב | The Gemara rejects that proposal: We did not find a case of blood that atones and then again atones. Once the blood was sprinkled and brought atonement by following the procedure of the burnt-offering, one cannot then begin the rite of atonement of a sin-offering. The Gemara asks: And did we find the blood of an offering, half of which is sprinkled as a sin-offering and half of which is sprinkled as a burnt-offering? Rather, perforce, say that the verse juxtaposes them and commands that the blood of the daily offering be offered half as a burnt-offering and half as a sin-offering. Here too, perforce, say that the verse juxtaposes them and commands two separate sprinklings: The sprinkling of a burnt-offering followed by the sprinkling of a sin-offering. | null | null | null | null | null | null | null | null | null | 323 |
{
"$oid": "6555ecc02ad81bc04ec88ad2"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 11 | null | null | התם פיסוק מתנות בעלמא היא וניתיב אחת שהיא שתים למטה כמעשה עולה שתים שהן שתים למעלה כמעשה חטאת | The Gemara responds: The two suggestions are different. There, in the statement of Rabbi Shimon Ish HaMitzpa, there is no radical divergence from the standard burnt-offering; it is merely dividing the sprinklings. Instead of sprinkling the blood on the corner so that it falls on two sides of the altar, one sprinkles the blood on each of the two sides separately. In contrast, performing two independent acts of sprinkling is a radical divergence. And the Gemara suggests an alternative manner in which the daily offering could be offered like a sin-offering. Let us sprinkle one sprinkling that is two below the red line painted halfway up the altar, in accordance with the procedure of a standard burnt-offering, and sprinkle another two sprinklings that are two above the red line on the upper half of the altar in accordance with the procedure of a sin-offering. | null | null | null | null | null | null | null | null | null | 324 |
{
"$oid": "6555ecc02ad81bc04ec88ad3"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 12 | null | null | לא מצינו דמים שחציין למעלה וחציין למטה ולא והתנן הזה ממנו אחת למעלה ושבע למטה | The Gemara rejects this: We did not find a case of blood half of which is sprinkled above the red line and half of which is sprinkled below the red line. One either sprinkles all the blood on the lower half of the altar, as in the case of most offerings, or entirely on the upper half of the altar, as in the case of sin-offerings. The Gemara asks: And is there really no case of that sort? Didn’t we learn in a mishna: The High Priest took the blood of the bull into the Holy of Holies and sprinkled from the blood one time upward and then seven times downward? Apparently, the blood of an offering can be sprinkled part upward, toward the upper part of the thickness of the Ark cover, and part downward, toward the lower part of the thickness of the Ark cover. | null | null | null | null | null | null | null | null | null | 325 |
{
"$oid": "6555ecc02ad81bc04ec88ad4"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 13 | null | null | כמצליף מאי כמצליף מחוי רב יהודה כמנגדנא | The Gemara rejects this: That is not a case of half the blood sprinkled upward and half sprinkled downward. Instead, that sprinkling was like a matzlif; the sprinklings were not performed one above the other, but rather one beneath the other, and all were sprinkled in a row on the Ark cover. The Gemara explains: What is the meaning of like a matzlif? Rav Yehuda demonstrated with his hand; it means like one who whips. One who whips another does not strike in one place but directs one lash beneath another. | null | null | null | null | null | null | null | null | null | 326 |
{
"$oid": "6555ecc02ad81bc04ec88ad5"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 14 | null | null | ולא והתנן הזה ממנו על טהרו של מזבח שבע פעמים מאי לאו אפלגיה דמזבח כדאמרי אינשי טהר טיהרא הוא פלגא דיומא | The Gemara asks: And is there really no case of that sort? Didn’t we learn in a mishna with regard to the sprinkling of blood on the incense altar: He sprinkled seven times from the blood on tohoro of the altar. What, is it not referring to the middle of the side of the altar, as people say: Clear noon [tihara], that is the middle of the day? In other words, tohoro refers to halfway up the altar. Now, since the blood was sprinkled on the altar seven times, inevitably some of the blood landed above the midpoint and some of it landed below the midpoint. | null | null | null | null | null | null | null | null | null | 327 |
{
"$oid": "6555ecc02ad81bc04ec88ad6"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 28 | 15 | null | null | אמר רבה בר שילא לא | Rabba bar Sheila said: No, that is not the meaning of tohoro. | null | null | null | null | null | null | null | null | null | 328 |
{
"$oid": "6555ecc02ad81bc04ec88ad7"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 29 | 0 | null | null | אגופיה דמזבח דכתיב (שמות כד, י) וכעצם השמים לטהר | Rather, tohoro means on top of the altar itself, as it is written: “Like the very sky for purity [latohar]” (Exodus 24:10). Tohoro refers to the top of the altar after the ashes of the incense are cleared and the pure gold is visible. | null | null | null | null | null | null | null | null | null | 329 |
{
"$oid": "6555ecc02ad81bc04ec88ad8"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 29 | 1 | null | null | מאי שנא דיהיב עולה ברישא והדר יהיב דחטאת ניתיב ברישא דחטאת והדר ניתיב דעולה כיון דעולה היא היא קדמה ברישא | The Gemara returns to the opinion of Rabbi Shimon IshHaMitzpa: What is different that he says to sprinkle in accordance with the procedure of the burnt-offering first and then sprinkle in accordance with the procedure that is used for the sin-offering? Let us first sprinkle in accordance with the procedure that is used for the sin-offering and then let us sprinkle in accordance with the procedure that is used for the burnt-offering. The Gemara answers: Since the daily offering is a burnt-offering, that procedure takes precedence, and it is followed by the sin-offering. | null | null | null | null | null | null | null | null | null | 330 |
{
"$oid": "6555ecc02ad81bc04ec88ad9"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 29 | 2 | null | null | ומאי שנא דיהיב מזרחית צפונית ומערבית דרומית ניתיב דרומית מזרחית והדר צפונית מערבית אמרי עולה טעונה יסוד וקרן דרומית מזרחית לא הוה ליה יסוד | The Gemara asks: What is different that he says to sprinkle first on the northeast corner of the altar and then on the southwest corner? Let him sprinkle first on the southeast corner and then on the northwest corner. The Sages say: That is because the blood of the burnt-offering requires sprinkling on the side of the altar with a base, as it is stated: “On the base of the altar of burnt-offering” (Leviticus 4:18) and the southeast corner did not have a base. Therefore, the sprinkling was performed on the northeast corner, where part of the base of the altar was located. | null | null | null | null | null | null | null | null | null | 331 |
{
"$oid": "6555ecc02ad81bc04ec88ada"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 29 | 3 | null | null | מאי שנא דיהיב ברישא מזרחית צפונית והדר מערבית דרומית ניתיב ברישא מערבית דרומית והדר מזרחית צפונית כיון דאמר מר כל פינות שאתה פונה לא יהו אלא דרך ימין למזרח ברישא בההוא פגע | The Gemara asks: What is different that he says to sprinkle first on the northeast corner of the altar and then on the southwest corner? Let him sprinkle first on the southwest corner and then on the northeast corner. The Gemara answers that it is since the Master said: All turns that you turn should be only to the right. With regard to certain offerings sacrificed when the priest is on the south side of the altar, he would turn to the east, which was to his right. Since the animal to be offered is slaughtered to the north of the altar, he first sprinkles blood at the corner that he encounters first. | null | null | null | null | null | null | null | null | null | 332 |
{
"$oid": "6555ecc02ad81bc04ec88adb"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 29 | 4 | null | null | וממאי דבעולה הוא דקאמר רחמנא עביד בה מעשה חטאת ודילמא בחטאת הוא דקאמר רחמנא עביד בה מעשה עולה לא ס"ד דכתיב (במדבר כח, טו) על עולת התמיד יעשה ונסכו מאי קאמר רחמנא מידי דחטאת שדי אעולה | And from where is the conclusion drawn that the Merciful One says with regard to a burnt-offering to perform it in accordance with the procedure of a sin-offering? Perhaps it is with regard to a sin-offering of the New Moon that the Merciful One says to perform it in accordance with the procedure of a burnt-offering. The Gemara responds: This can not enter your mind, as it is written: “It shall be offered aside from the daily burnt-offering and its libation” (Numbers 28:15). What is the Merciful One saying? Cast a matter of the sin-offering upon the burnt-offering, i.e., apply the procedure of the sin-offering to the sacrifice of the burnt-offering. | null | null | null | null | null | null | null | null | null | 333 |
{
"$oid": "6555ecc02ad81bc04ec88adc"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 29 | 5 | null | null | תנן התם אמר להם הממונה צאו והביאו טלה מלשכת בית הטלאים והלא לשכת הטלאים הית' במקצוע צפונית מערבית וארבע לשכות היו שם אחת לשכת הטלאים ואחת לשכת החותמות ואחת לשכת בית המוקד ואחת לשכה שעושין בה לחם הפנים | Just as the contradiction above was resolved by attributing different sources to different tanna’im, the Gemara cites an additional contradiction with a similar resolution. We learned in a mishna there: The appointee, the deputy High Priest, said to the other priests: Go out and bring a lamb from the Chamber of the Lambs, where lambs awaiting sacrifice were kept after they underwent inspection and were found to be without blemish. That mishna continues: The Chamber of the Lambs was located in the northwest corner of the Hall of the Hearth in the Temple courtyard. And there were four chambers there in that hall. One was the Chamber of the Lambs, and one was the Chamber of the Seals. In the Temple, seals were dispensed as receipts to individuals who paid for sacrificial animals. The person then showed the seal to a Temple official, who supplied him with an animal. And one was the Chamber of the Hall of the Hearth, and one was the chamber where the shewbread was prepared. | null | null | null | null | null | null | null | null | null | 334 |
{
"$oid": "6555ecc02ad81bc04ec88add"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 29 | 6 | null | null | ורמינהו ארבע לשכות היו לבית המוקד כקטוניות הפתוחות לטרקלין שתים בקודש ושתים בחול וראשי פספסין מבדילין בין קודש לחול ומה היו משמשות מערבית דרומית היא היתה לשכת טלי קרבן | And the Gemara raises a contradiction from a mishna in tractate Middot: Four chambers were open into the Hall of the Hearth like small semi-open rooms [kitoniyyot] that open into a central hall [teraklin]. Two of these chambers were located in the sacred area, in the Temple courtyard, and two of the chambers were located in the non-sacred area of the Temple Mount. And the tops of wooden stakes [pispasin] in the Hall of the Hearth divided between the sacred area and the non-sacred area to apprise the people in both areas where they were located and what conduct is required. And what purpose did these chambers serve? The southwest chamber was the Chamber of the Sacrificial Lambs; | null | null | null | null | null | null | null | null | null | 335 |
{
"$oid": "6555ecc02ad81bc04ec88ade"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 30 | 0 | null | null | דרומית מזרחית היא לשכה שהיו עושין בה לחם הפנים מזרחית צפונית בה גנזו בית חשמונאי אבני מזבח ששקצום מלכי עובדי כוכבים צפונית מערבית בה יורדין לבית הטבילה אמר רב הונא מאן תנא מדות ר"א בן יעקב היא | the southeast chamber in the Hall of the Hearth was the chamber in which the shewbread was prepared. The northeast chamber was the chamber in which the Hasmoneans sequestered the altar stones that were desecrated by the gentile kings when they sacrificed idolatrous offerings. The northwest chamber was the chamber in which the priests descended through tunnels to the Hall of Immersion. There is a contradiction between the sources with regard to the location of the Chamber of the Lambs. Rav Huna said: Who is the tanna who taught the mishnayot in tractate Middot? It is Rabbi Eliezer ben Ya’akov, who has a different opinion with regard to this matter. | null | null | null | null | null | null | null | null | null | 336 |
{
"$oid": "6555ecc02ad81bc04ec88adf"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 30 | 1 | null | null | דתנן עזרת נשים היתה אורך מאה ושלשים וחמש על רוחב מאה ושלשים וחמש וארבע לשכות היו בד' מקצועותיה ומה היו משמשות דרומית מזרחית היא היתה לשכת הנזירים ששם נזירים מבשלים את שלמיהן ומגלחין שערן ומשלחין תחת הדוד מזרחית צפונית היא היתה לשכת דיר העצים ששם כהנים בעלי מומין עומדין ומתליעין בעצים שכל עץ שיש בו תולעת פסול לגבי מזבח | As we learned in a mishna in tractate Middot: The dimensions of the women’s courtyard were a length of 135 cubits by a width of 135 cubits, and there were four chambers in its four corners. And what purpose did these chambers serve? The southeast chamber was the Chamber of the Nazirites, as there the nazirites cook their peace-offerings and shave their hair and cast it in the fire to burn beneath the pot in which the peace-offering was cooked, as the Torah instructs (see Numbers 6:18). The northeast chamber was the Chamber of the Woodshed, where blemished priests, who are disqualified for any other service, stand and examine the logs to determine if they were infested by worms, as any log in which there are worms is disqualified for use on the altar. | null | null | null | null | null | null | null | null | null | 337 |
{
"$oid": "6555ecc02ad81bc04ec88ae0"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 30 | 2 | null | null | צפונית מערבית היא היתה לשכת המצורעין מערבית דרומית אמר ר"א בן יעקב שכחתי מה היתה משמשת אבא שאול אומר בה היו נותנין יין ושמן והיא היתה נקראת לשכת בית שמניא | The northwest chamber was the Chamber of the Lepers, where lepers would immerse for purification. With regard to the southwest chamber, Rabbi Eliezer ben Ya’akov said: I forgot what purpose it would serve. Abba Shaul says: They would place wine and oil there for the meal-offerings and libations, and it was called the Chamber of the House of Oils. From this mishna it may be inferred that the tanna who taught the mishnayot in tractate Middot is Rabbi Eliezer ben Ya’akov, as that is why the mishna finds it necessary to mention that he forgot the purpose of one of the chambers. | null | null | null | null | null | null | null | null | null | 338 |
{
"$oid": "6555ecc02ad81bc04ec88ae1"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 30 | 3 | null | null | ה"נ מסתברא דר"א בן יעקב היא דתנן כל הכתלים שהיו שם היו גבוהין חוץ מכותל מזרחי שהכהן השורף את הפרה עומד בהר המשחה ומכוון ורואה כנגד פתחו של היכל בשעת הזאת הדם | So too, it is reasonable to conclude that the mishnayot in tractate Middot are in accordance with the opinion of Rabbi Eliezer ben Ya’akov, as we learned in a mishna there: All the walls that were there surrounding the Temple Mount were high except for the Eastern Wall, as the priest who burns the red heifer stands on the Mount of Olives, where the red heifer was slaughtered and burned, and directs his attention and looks toward the entrance of the Sanctuary when he sprinkles the blood. | null | null | null | null | null | null | null | null | null | 339 |
{
"$oid": "6555ecc02ad81bc04ec88ae2"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 30 | 4 | null | null | ותנן כל הפתחים שהיו שם גובהן עשרים אמה ורוחבן עשר אמות) ותנן לפנים ממנו סורג ותנן לפנים ממנו החיל עשר אמות ושתים עשרה מעלות היו שם רום מעלה חצי אמה ושילחה חצי אמה | The Gemara seeks the opinion according to which this would be feasible. And we learned in a mishna: All the entrances that were there in the Temple were twenty cubits high and ten cubits wide. And we learned in a different mishna describing the layout of the Temple: Inside the eastern wall of the Temple Mount was a latticed gate. And we learned in a different mishna: Inside the latticed gate was the rampart, which was an elevated area ten cubits wide. In that area there were twelve stairs; each stair was half a cubit high and half a cubit deep, for a total ascent of six cubits. | null | null | null | null | null | null | null | null | null | 340 |
{
"$oid": "6555ecc02ad81bc04ec88ae3"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 30 | 5 | null | null | ט"ו מעלות עולות מתוכה היורדות מעזרת ישראל לעזרת נשים רום מעלה חצי אמה ושילחה חצי אמה ותנן בין האולם ולמזבח כ"ב אמה ושתים עשרה מעלות היו שם רום מעלה חצי אמה ושילחה חצי אמה | In addition, fifteen stairs ascend from within the women’s courtyard and descend from the Israelite courtyard to the women’s courtyard. Each stair was half a cubit high and half a cubit deep, for an additional ascent of seven and a half cubits. The total height of both staircases together was thirteen and a half cubits. And we learned in that mishna: The area between the Entrance Hall and the altar was twenty-two cubits wide, and there were twelve stairs in that area. Each stair was half a cubit high and half a cubit deep, for an additional ascent of six cubits and a total height of nineteen and a half cubits. | null | null | null | null | null | null | null | null | null | 341 |
{
"$oid": "6555ecc02ad81bc04ec88ae4"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 30 | 6 | null | null | ותנן ר"א בן יעקב אומר מעלה היתה שם וגבוה אמה ודוכן נתון עליה ובו שלש מעלות של חצי חצי אמה | And we learned in that mishna that Rabbi Eliezer ben Ya’akov says: There was an additional stair there between the Israelite courtyard and the priests’ courtyard. That stair was one cubit high, and the platform on which the Levites stood was placed upon it and on it were three stairs, each with a height and depth of half a cubit, for a total of twenty-two cubits. | null | null | null | null | null | null | null | null | null | 342 |
{
"$oid": "6555ecc02ad81bc04ec88ae5"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 30 | 7 | null | null | אי אמרת בשלמא ר"א בן יעקב היא היינו דאיכסי ליה פיתחא | Granted, if you say that the mishnayot in tractate Middot are in accordance with the opinion of Rabbi Eliezer ben Ya’akov, that is how it can be understood that the entrance was concealed. The threshold of the entrance to the Sanctuary was more than twenty cubits higher than the threshold of the eastern gate of the Temple Mount. One looking through the Eastern Gate would be unable to see the entrance of the Sanctuary, because the gate was only twenty cubits high. In order to provide the priest performing the red heifer ritual on the Mount of Olives with a view of the entrance to the Sanctuary, the eastern wall had to be lowered. | null | null | null | null | null | null | null | null | null | 343 |
{
"$oid": "6555ecc02ad81bc04ec88ae6"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 30 | 8 | null | null | אלא אי אמרת רבנן הא איכא פלגא דאמתא דמתחזי ליה פיתחא בגוויה | However, if you say that the mishnayot in tractate Middot are in accordance with the opinion of the Rabbis, who do not add the two and a half cubits of the stair and the platform added by Rabbi Eliezer ben Ya’akov, isn’t there half a cubit through which the entrance can be seen? Since the threshold of the Sanctuary is only nineteen and a half cubits higher than the threshold of the gate, the priest on the Mount of Olives could look through the eastern gate of the Temple Mount and see the bottom of the Temple entrance. There would be no need to lower the eastern wall. | null | null | null | null | null | null | null | null | null | 344 |
{
"$oid": "6555ecc02ad81bc04ec88ae7"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 30 | 9 | null | null | אלא לאו שמע מינה רבי אליעזר בן יעקב היא רב אדא בר אהבה אמר הא מני רבי יהודה היא דתניא רבי יהודה אומר המזבח ממוצע ועומד באמצע עזרה ושלשים ושתים אמות היו לו | Rather, must one not conclude from it that that the mishnayot in tractate Middot are taught by Rabbi Eliezer ben Ya’akov? Rav Adda bar Ahava said: This is not a definitive proof, and it is still possible to interpret halakhot of this tractate in a different manner. Rather, whose is that opinion that the Eastern Wall was lowered? It is the opinion of Rabbi Yehuda, as it was taught in a baraita that Rabbi Yehuda says: The altar is centered and stands in the middle of the Temple courtyard, directly aligned with the entrances of the courtyards and the Sanctuary, and it was thirty-two cubits long and thirty-two cubits wide. | null | null | null | null | null | null | null | null | null | 345 |
{
"$oid": "6555ecc02ad81bc04ec88ae8"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 31 | 0 | null | null | עשר אמות כנגד פתחו של היכל י"א אמה לצפון וי"א אמה לדרום נמצא מזבח מכוון כנגד היכל וכותליו | Ten of those cubits stood opposite the entrance to the Sanctuary. Eleven of those cubits were to the north of the entrance and eleven of those cubits were to the south of the entrance. It follows that the altar was aligned precisely opposite the Sanctuary and its walls. According to this opinion, since the altar was directly aligned with the entrance of the Sanctuary, it blocked the entrance. The floor of the Israelite courtyard was thirteen and a half cubits above the threshold of the Eastern Gate. Add nine cubits, which was the height of the altar, and the result is that the top of the altar was twenty-two and a half cubits higher than the threshold of the gate, rendering it impossible to see the entrance of the Sanctuary through the eastern gate of the Temple Mount. Therefore, it was necessary to lower the eastern wall to enable the priest standing on the Mount of Olives to see the entrance of the Sanctuary. | null | null | null | null | null | null | null | null | null | 346 |
{
"$oid": "6555ecc02ad81bc04ec88ae9"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 31 | 1 | null | null | ואי סלקא דעתך מדות ר' יהודה היא מזבח באמצע עזרה מי משכחת ליה והתנן כל העזרה היתה אורך מאה ושמונים ושבע על רוחב מאה ושלשים וחמש מן המזרח למערב מאה ושמונים ושבע מקום דריסת רגלי ישראל י"א אמה מקום דריסת רגלי הכהנים י"א אמה מזבח שלשים ושתים בין האולם ולמזבח עשרים ושתים וההיכל ק' אמה וי"א אמה אחורי בית הכפורת | And if it enters your mind to say that the mishnayot in tractate Middot are in accordance with the opinion of Rabbi Yehuda, do you find that the altar stood in the middle of the courtyard in tractate Middot? But didn’t we learn in a mishna there: The dimensions of the entire courtyard were a length of 187 cubits by a width of 135 cubits. That mishna elaborates: The length of the courtyard from east to west was 187 cubits, divided as follows: The area of access for the Israelites, known as the Israelite courtyard, was eleven cubits long. The area of access for the priests to walk and serve was eleven cubits long, and the altar itself was thirty-two cubits long. There were twenty-two cubits between the Entrance Hall and the altar, and the Sanctuary was one hundred cubits long. And there was an additional eleven cubits of space behind the Hall of the Ark Cover, the Holy of Holies, which was at the western end of the Sanctuary. | null | null | null | null | null | null | null | null | null | 347 |
{
"$oid": "6555ecc02ad81bc04ec88aea"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 31 | 2 | null | null | מן הדרום לצפון מאה ושלשים וחמש הכבש והמזבח ששים ושתים מן המזבח ולטבעות ח' אמות מקום הטבעות עשרים וארבע מן הטבעות לשלחנות ארבע מן השלחנות לננסין ארבע מן הננסין לכותל עזרה ח' אמות והמותר בין הכבש ולכותל ומקום הננסין | The Gemara provides the dimensions of the Temple’s width from south to north, a total of 135 cubits. The ramp and the altar together were sixty-two cubits. The ramp and altar were each thirty-two cubits long, but two cubits of the upper part of the altar were subsumed in the base and ledge surrounding the altar. There were eight cubits from the altar to the rings to the north of the altar, through which the heads of the sacrificial animals were placed for slaughter. The area of the rings itself was twenty-four cubits, and from the rings to the tables on which the animals were rinsed there were an additional four cubits. From the tables to the pillars on which the animals were suspended for flaying there were an additional four cubits. From the pillars to the courtyard wall there were eight cubits. The total to this point is 110 cubits. And the balance of twenty-five cubits was between the ramp and the southern wall, along with the area filled by the pillars themselves, which was not included in the above tally. This yields a total of 135 cubits. | null | null | null | null | null | null | null | null | null | 348 |
{
"$oid": "6555ecc02ad81bc04ec88aeb"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 31 | 3 | null | null | ואי סלקא דעתיך מדות ר' יהודה היא מזבח באמצע עזרה מי משכחת ליה הא רובא דמזבח בדרום קאי | And if it enters your mind to say that the mishnayot in tractate Middot are in accordance with the opinion of Rabbi Yehuda, do you find the altar in the middle of the courtyard? Most of the altar stands in the southern part of the courtyard. | null | null | null | null | null | null | null | null | null | 349 |
{
"$oid": "6555ecc02ad81bc04ec88aec"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 32 | 0 | null | null | אלא לאו שמע מינה רבי אליעזר בן יעקב היא שמע מינה | Rather, must one not conclude from it that that the mishnayot in tractate Middot are in accordance with the opinion of Rabbi Eliezer ben Ya’akov? The Gemara concludes: Indeed, conclude from it that this is so. | null | null | null | null | null | null | null | null | null | 350 |
{
"$oid": "6555ecc02ad81bc04ec88aed"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 32 | 1 | null | null | רב אדא בריה דרב יצחק אמר האי לשכה אקצויי מקציא ודאתי מצפון מתחזיא ליה בדרום ודאתי מדרום מתחזיא ליה בצפון | In an additional attempt to resolve the contradiction with regard to the Chamber of the Lambs, Rav Adda, son of Rav Yitzḥak, said: This chamber was removed from the corner, as it was not actually in the corner of the Hall of the Hearth but was located along the middle of the western side of the hall. And therefore, for one who comes from the north, the chamber appears to him to be in the south of the hall; and for one who comes from the south, the chamber appears to him to be in the north of the hall. | null | null | null | null | null | null | null | null | null | 351 |
{
"$oid": "6555ecc02ad81bc04ec88aee"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 32 | 2 | null | null | ומסתברא דבמערבית דרומית הואי ממאי מדרמינן לחם הפנים אלחם הפנים | The Gemara comments: In any event, it is reasonable to say that this chamber was closer to the southwest corner than it was to the northwest corner. From where does one arrive at that conclusion? From the fact that we raise a contradiction between the mishna in tractate Tamid, where we learned that the chamber in which the shewbread was prepared stood in the northeast corner, and the mishna in tractate Middot, where we learned that the chamber in which the shewbread was prepared stood in the southeast corner. | null | null | null | null | null | null | null | null | null | 352 |
{
"$oid": "6555ecc02ad81bc04ec88aef"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 32 | 3 | null | null | ומשנינן אמר רב הונא בריה דרב יהושע מר קא חשיב דרך ימין ומר קא חשיב דרך שמאל | And we resolve the contradiction based on what Rav Huna, son of Rav Yehoshua, said: The Master in tractate Middot envisions the chambers as one coming via the right, from the south to the east, then to the north and then to the west. And the Master in tractate Tamid envisions the chambers as one coming via the left, from the south to the west, then to the north and then to the east. Both agree with regard to the location of the chamber in which the shewbread was prepared; they merely describe that location from different perspectives. | null | null | null | null | null | null | null | null | null | 353 |
{
"$oid": "6555ecc02ad81bc04ec88af0"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 33 | 0 | null | null | אי אמרת בשלמא במערבית דרומית הואי היינו דמתרץ לחם הפנים אלחם הפנים אלא אי אמרת צפונית מערבית הואי סוף סוף מאי תירוצא דלחם הפנים אלא לאו שמע מינה במערבית דרומית הואי שמע מינה | Granted, if you say that the Chamber of the Lambs was actually closer to the southwest corner, that is how Rav Huna resolves the contradiction between one mishna discussing the shewbread and the other mishna discussing the shewbread. However, if you say that the Chamber of the Lambs was in the northwest corner, ultimately, what is the resolution with regard to the shewbread? Even if you envision the path from the other direction, the Chamber of the Seals interposes between the Chamber of the Lambs and the chamber where the shewbread is prepared. Rather, must one not conclude from it that the Chamber of the Lambs was indeed in the southwest? The Gemara concludes: Indeed, conclude from it that this is so. | null | null | null | null | null | null | null | null | null | 354 |
{
"$oid": "6555ecc02ad81bc04ec88af1"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 33 | 1 | null | null | והאמר מר כל פינות שאתה פונה לא יהיו אלא דרך ימין למזרח הני מילי בעבודה אבל הכא חושבנא בעלמא הוא | The Gemara questions the assertion that one tanna envisions the chambers as one coming via the left. But didn’t the Master say: All turns that you turn should be only to the right, which in certain cases is to the east? Here the turns are to the left. The Gemara answers: This restriction applies only in the course of performing the Temple service; however, here, it is a mere reckoning, and no priest actually proceeded that way from one chamber to the other. | null | null | null | null | null | null | null | null | null | 355 |
{
"$oid": "6555ecc02ad81bc04ec88af2"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 33 | 2 | null | null | שכהן גדול מקריב חלק בראש ונוטל חלק בראש תנו רבנן כיצד מקריב חלק בראש אומר עולה זו אני מקריב מנחה זו אני מקריב | It was taught in the mishna: As the High Priest sacrifices any portion that he chooses first and takes any portion that he chooses first. The Sages taught in a baraita: How does the High Priest sacrifice any portion that he chooses first? If the High Priest so desires, he says: This burnt-offering, I am sacrificing, or: This meal-offering, I am sacrificing. That is sufficient, and the High Priest does not participate in a lottery. | null | null | null | null | null | null | null | null | null | 356 |
{
"$oid": "6555ecc02ad81bc04ec88af3"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 33 | 3 | null | null | כיצד נוטל חלק בראש אומר חטאת זו אני אוכל אשם זה אני אוכל ונוטל חלה משתי חלות ארבע או חמש ממעשה לחם הפנים רבי אומר לעולם חמש שנאמר (ויקרא כד, ט) והיתה לאהרן ולבניו מחצה לאהרן ומחצה לבניו | How does the High Priest take any portion that he chooses first? The High Priest says: This sin-offering, I am eating, or: This guilt-offering, I am eating. And he may even take one loaf of the two loaves offered on the festival of Shavuot. He may take four or five of the twelve shewbread loaves that are distributed to the priests every Shabbat. Rabbi Yehuda HaNasi says: The High Priest always takes five of the twelve shewbread loaves, as it is stated: “It shall be for Aaron and his sons and they shall eat it in a sacred place” (Leviticus 24:9). From the fact that Aaron and his sons are listed separately, it is derived that half of the loaves were given to Aaron, or the High Priests who succeeded him, and half were given to his sons. Since, as explained below, only ten of the loaves were actually distributed, the High Priest received five. | null | null | null | null | null | null | null | null | null | 357 |
{
"$oid": "6555ecc02ad81bc04ec88af4"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 33 | 4 | null | null | הא גופה קשיא אמרת נוטל חלה אחת משתי חלות מני רבי היא דאמר פלגא שקיל אימא מציעתא ארבע או חמש ממעשה לחם הפנים אתאן לרבנן דאמרי לא שקיל פלגא אימא סיפא רבי אומר לעולם חמש רישא וסיפא רבי ומציעתא רבנן | This baraita is itself difficult, as it is self-contradictory. First you said: He takes one loaf of the two loaves offered on the festival of Shavuot. Whose opinion is this? It is the opinion of Rabbi Yehuda HaNasi, who said that the High Priest takes half. Say the middle clause of the baraita as follows: The High Priest takes four or five of the twelve shewbread loaves; we have come to the opinion of the Rabbis, who say that the High Priest does not take half but takes less than half. Say the last clause of the baraita as follows: Rabbi Yehuda HaNasi says that the High Priest always takes five. The Gemara asks: Is that to say that the first clause and the last clause of the baraita are in accordance with the opinion of Rabbi Yehuda HaNasi, and the middle clause is in accordance with the opinion of the Rabbis? That conclusion is difficult. | null | null | null | null | null | null | null | null | null | 358 |
{
"$oid": "6555ecc02ad81bc04ec88af5"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 33 | 5 | null | null | אמר אביי רישא ומציעתא רבנן ומודו רבנן בפרוסה דלאו אורח ארעא למיתבה לכ"ג | Abaye said: The first clause and the middle clause of the baraita are in accordance with the opinion of the Rabbis, and in the case of the two loaves, the Rabbis concede with regard to a piece of a loaf that it is inappropriate to give it to the High Priest. According to the Rabbis, the High Priest should actually receive less than one loaf, as in their opinion he is entitled to less than half; however, since it is inappropriate to give him a piece of the loaf, he takes an entire loaf as his portion. | null | null | null | null | null | null | null | null | null | 359 |
{
"$oid": "6555ecc02ad81bc04ec88af6"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 0 | null | null | ומאי ארבע או חמש לרבנן דאמרי נכנס נוטל שש ויוצא נוטל שש ושכר הגפת דלתות לא משתים עשרה בעי מיפלג בציר חדא מפלגא חמש שקיל | And what is the meaning of four or five; i.e., when does the High Priest take four loaves and when does he take five? According to the Rabbis, who say: The priestly watch that is incoming on Shabbat takes six of the loaves, and the outgoing watch takes six, and the incoming watch receives no greater portion as payment for closing the doors, it is from twelve loaves that the High Priest must divide and take his share, but he receives half of the loaves less one, meaning that he takes five. According to the Rabbis, the High Priest receives less than half; however, since it is inappropriate to give him a piece of a loaf, less than half is five whole loaves. | null | null | null | null | null | null | null | null | null | 360 |
{
"$oid": "6555ecc02ad81bc04ec88af7"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 1 | null | null | לר' יהודה דאמר נכנס נוטל שבע שתים בשכר הגפת דלתות ויוצא נוטל חמש מעשר בעי מיפלג בציר חדא מפלגא ושקיל ארבע | According to Rabbi Yehuda, who said: The priestly watch that is incoming on Shabbat takes seven of the loaves, two of which are payment for closing the doors; and the outgoing watch takes five loaves, it is from ten that he must divide the loaves. Those two of the twelve loaves are a separate payment and are not factored into the tally of those designated for distribution. Subtract one from half of that total, as subtracting less than one loaf would lead to a situation where the High Priest receives a piece of a loaf, which is inappropriate. And therefore, the High Priest takes four. | null | null | null | null | null | null | null | null | null | 361 |
{
"$oid": "6555ecc02ad81bc04ec88af8"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 2 | null | null | רבא אמר כולה רבי היא וסבר לה כר' יהודה ואלא מאי ארבע הא חמש בעי למשקל | Rava said that the baraita should be explained differently. The entire baraita is in accordance with the opinion of Rabbi Yehuda HaNasi, and he holds in accordance with the opinion of Rabbi Yehuda that only ten loaves are divided. Rather, what then is the meaning of the statement that the High Priest takes four loaves? According to Rabbi Yehuda HaNasi, doesn’t he need to take five? | null | null | null | null | null | null | null | null | null | 362 |
{
"$oid": "6555ecc02ad81bc04ec88af9"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 3 | null | null | לא קשיא הא דאיכא משמר המתעכב הא דליכא משמר המתעכב | The Gemara answers: This is not difficult. This halakha that the High Priest takes four loaves is in a case where there is a watch that is detained. When the start of a Festival occurs on a Sunday night and one of the priestly watches was forced to arrive before Shabbat to ensure that they would arrive in time for the Festival; or, alternatively, if the Festival ended on a Thursday and one of the priestly watches was detained until the conclusion of Shabbat and only then departed, that priestly watch takes two loaves. That halakha that the High Priest takes five loaves is in a case where there is not a watch that is detained, and the shewbread in divided only between the watch that concludes its service that Shabbat and the watch that begins its service that Shabbat. | null | null | null | null | null | null | null | null | null | 363 |
{
"$oid": "6555ecc02ad81bc04ec88afa"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 4 | null | null | אי איכא משמר המתעכב משמנה בעי למפלג ושקיל ארבע אי ליכא משמר המתעכב מעשר בעי למפלג ושקיל חמש | If there is a watch that is detained, that detained watch takes two loaves, and the outgoing watch takes two loaves as payment for closing the doors. Therefore, it is from eight that the High Priest must divide the loaves, and he takes four. If there is not a watch that is detained, it is from ten that he must divide the loaves and the High Priest takes five. | null | null | null | null | null | null | null | null | null | 364 |
{
"$oid": "6555ecc02ad81bc04ec88afb"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 5 | null | null | אי הכי מאי רבי אומר לעולם חמש קשיא | The Gemara asks: If so, that even the middle statement of the baraita is attributed to Rabbi Yehuda HaNasi and it is referring to a watch that is detained, what is the meaning of the last clause in the baraita: Rabbi Yehuda HaNasi says: The High Priest always takes five loaves? That statement indicates that Rabbi Yehuda HaNasi disagrees with the middle clause, while according to Rava’s interpretation Rabbi Yehuda HaNasi concedes that in certain circumstances the High Priest takes only four loaves. The Gemara concludes: Indeed, it is difficult to reconcile Rava’s interpretation with the language of the baraita. | null | null | null | null | null | null | null | null | null | 365 |
{
"$oid": "6555ecc02ad81bc04ec88afc"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 6 | null | null | מתני׳ מסרו לו זקנים מזקני בית דין וקורין לפניו בסדר היום ואומרים לו אישי כהן גדול קרא אתה בפיך שמא שכחת או שמא לא למדת ערב יום כפורים שחרית מעמידין אותו בשער מזרח ומעבירין לפניו פרים ואילים וכבשים כדי שיהא מכיר ורגיל בעבודה כל שבעת הימים לא היו מונעין ממנו מאכל ומשתה ערב יוה"כ עם חשיכה לא היו מניחין אותו לאכול הרבה מפני שהמאכל מביא את השינה | MISHNA: The Sages provided the High Priest with Elders selected from the Elders of the court, and they would read before him the order of the service of the day of Yom Kippur. And they would say to him: My Master, High Priest. Read the order of the service with your own mouth, as perhaps you forgot this reading or perhaps you did not learn to read. On Yom Kippur eve in the morning, the Elders stand him at the eastern gate of the courtyard and pass before him bulls and rams and sheep so that he will be familiar with the animals and grow accustomed to the service, as these were the animals sacrificed on Yom Kippur. Throughout all the seven days that the High Priest was in the Parhedrin chamber, they would not withhold from him any food or drink that he desired. However, on Yom Kippur eve at nightfall, they would not allow him to eat a great deal because food induces sleep and they did not allow him to sleep, as will be explained. | null | null | null | null | null | null | null | null | null | 366 |
{
"$oid": "6555ecc02ad81bc04ec88afd"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 7 | null | null | גמ׳ בשלמא שמא שכח לחיי אלא שמא לא למד מי מוקמינן כי האי גוונא | GEMARA: The Gemara wonders about the depiction in the mishna of the Elders questioning the High Priest as to whether he forgot this reading or perhaps did not learn to read. Granted, perhaps he forgot, that is fine, as it is conceivable that he is not accustomed to reading the Torah and might have forgotten this portion. However, is it conceivable that perhaps the High Priest did not learn to read? Do we appoint a High Priest of that sort who never learned the Bible? | null | null | null | null | null | null | null | null | null | 367 |
{
"$oid": "6555ecc02ad81bc04ec88afe"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 8 | null | null | והתניא (ויקרא כא, י) והכהן הגדול מאחיו שיהא גדול מאחיו בכח בנוי בחכמה ובעושר אחרים אומרים מנין שאם אין לו שאחיו הכהנים מגדלין אותו ת"ל והכהן הגדול מאחיו גדלהו משל אחיו | But wasn’t it taught in a baraita that it is stated: “And the priest who is greater than his brethren” (Leviticus 21:10); this teaches that he must be greater than his priestly brethren in strength, in beauty, in wisdom, and in wealth. Aḥerim say: Wealth is not a prerequisite for selecting a High Priest, but from where is it derived that if he does not have property of his own that his brethren the priests elevate him and render him wealthy from their own property? The verse states: “And the priest who is greater [haggadol] than his brethren”; elevate him [gaddelehu] from the property of his brethren. In any event, there is a consensus that wisdom is a prerequisite for his selection. | null | null | null | null | null | null | null | null | null | 368 |
{
"$oid": "6555ecc02ad81bc04ec88aff"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 9 | null | null | אמר רב יוסף לא קשיא כאן במקדש ראשון כאן במקדש שני דאמר ר' אסי תרקבא דדינרי עיילא ליה מרתא בת בייתוס לינאי מלכא על דאוקמיה ליהושע בן גמלא בכהני רברבי | Rav Yosef said: This is not difficult. There, the baraita that lists wisdom among the attributes of the High Priest is referring to the First Temple, where this halakha was observed and the High Priests possessed those attributes listed. Here, the mishna is referring to the Second Temple, where this halakha was not observed, so a situation where the High Priest was not well-versed in the Bible was conceivable. As Rav Asi said: The wealthy Marta, daughter of Baitos, brought a half-se’a of dinars in to King Yannai for the fact that he appointed Yehoshua ben Gamla as High Priest. This is an example of the appointment of High Priests by means of bribery and gifts. Since that was the practice, a totally ignorant High Priest could have been appointed. | null | null | null | null | null | null | null | null | null | 369 |
{
"$oid": "6555ecc02ad81bc04ec88b00"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 10 | null | null | ערב יום הכפורים שחרית וכו' תנא אף השעירים ותנא דידן מאי טעמא לא תנא שעירים כיון דעל חטא קא אתו חלשא דעתיה | It was taught in the mishna: On Yom Kippur eve in the morning, the elders pass different animals before the High Priest. A tanna taught in the Tosefta: Even goats were brought before him. The Gemara asks: And the tanna of our mishna, what is the reason that he did not teach that goats were among the animals that passed before the High Priest? The Gemara answers: Since goats come as atonement for sins, passing them before the High Priest will evoke transgressions and he will become distraught. | null | null | null | null | null | null | null | null | null | 370 |
{
"$oid": "6555ecc02ad81bc04ec88b01"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 11 | null | null | אי הכי פר נמי על חטא הוא דאתי פר כיון דעליו ועל אחיו הכהנים הוא דאתי באחיו הכהנים אי איכא איניש דאית ביה מילתא מידע ידע ליה ומהדר ליה בתשובה בכולהו ישראל לא ידע | The Gemara asks: If so, a bull should not be passed before him, as it too comes to atone for sin. The Gemara answers that there is a difference in the case of a bull, since it is to atone for his sins and for the sins of his brethren the priests that it comes; among his brethren the priests, if there is a person who has a sinful matter, the High Priest would know about it and lead him back to the path of righteousness through repentance. Therefore, passing a bull before the High Priest will not render him distraught, as it will merely remind him of his responsibility toward his priestly brethren. On the other hand, with regard to the entire Jewish people, he does not know of their sinful matters and is unable to facilitate their repentance. Passing goats before the High Priest will evoke their sins as well as his inability to correct the situation, leaving him distraught. | null | null | null | null | null | null | null | null | null | 371 |
{
"$oid": "6555ecc02ad81bc04ec88b02"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 12 | null | null | אמר רבינא היינו דאמרי אינשי אי בר אחתיך דיילא הוי חזי בשוקא קמיה לא תחליף | Apropos the High Priest being privy to the sinful behavior of his fellow priests, Ravina said that this explains the folk saying that people say: If the beloved son of your beloved sister becomes a policeman [dayyala], see to it that in the marketplace you do not pass before him. Be wary of him because he knows your sins. | null | null | null | null | null | null | null | null | null | 372 |
{
"$oid": "6555ecc02ad81bc04ec88b03"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 13 | null | null | כל שבעת הימים לא היו מונעין וכו' תניא רבי יהודה בן נקוסא אומר מאכילין אותו סלתות וביצים כדי למסמסו אמרו לו כל שכן שאתה מביאו לידי חימום | We learned in the mishna: Throughout all the seven days that the High Priest was in the Parhedrin chamber, they would not withhold from him any food or drink that he desired. It was taught in a baraita: Rabbi Yehuda ben Nekosa says: On Yom Kippur eve they feed him fine flour and eggs in order to loosen his bowels, so that he will not need to relieve himself on Yom Kippur. They said to Rabbi Yehuda ben Nekosa: In feeding him those foods, all the more so that you bring him to a state of arousal. Feeding him those foods is antithetical to the efforts to prevent the High Priest from becoming impure, as they are liable to cause him to experience a seminal emission. | null | null | null | null | null | null | null | null | null | 373 |
{
"$oid": "6555ecc02ad81bc04ec88b04"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 14 | null | null | תניא סומכוס אמר משום ר' מאיר אין מאכילין אותו לא אב"י ואמרי לה לא אבב"י ויש אומרים אף לא יין לבן לא אב"י לא אתרוג ולא ביצים ולא יין ישן ואמרי לה לא אבב"י לא אתרוג ולא ביצים ולא בשר שמן ולא יין ישן ויש אומרים אף לא יין לבן מפני שהיין לבן מביא את האדם לידי טומאה | It was taught in a baraita that Sumakhos said in the name of Rabbi Meir: One does not feed him foods represented by the acrostic: Alef, beit, yod; and some say that one does not feed him foods represented by the acrostic: Alef, beit, beit, yod; and some say neither does one feed him white wine. The Gemara elaborates: Not alef, beit, yod means neither etrog, nor eggs [beitzim], nor old wine [yayin]. And some say: Not alef, beit, beit, yod means neither etrog, nor eggs [beitzim], nor fatty meat [basar], nor old wine [yayin]. And some say neither does one feed him white wine because white wine brings a man to the impurity of a seminal emission. | null | null | null | null | null | null | null | null | null | 374 |
{
"$oid": "6555ecc02ad81bc04ec88b05"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 15 | null | null | תנו רבנן זב תולין לו במאכל וכל מיני מאכל אלעזר בן פנחס אומר משום רבי יהודה בן בתירא אין מאכילין אותו לא חגב"י ולא גב"ם ולא כל דברים המביאין לידי טומאה לא חגב"י לא חלב ולא גבינה ולא ביצה ולא יין ולא גב"ם מי גריסין של פול ובשר שמן ומרייס | Similarly, the Sages taught: If a man experienced an emission that could render him a zav, one attributes the emission not to his being a zav but perhaps to a different cause, e.g., to food, or to all kinds of food, i.e., he may have eaten too much food, which could have caused the emission. Elazar ben Pineḥas says in the name of Rabbi Yehuda ben Beteira: During the days that a zav is examining himself to determine whether or not he is impure, one feeds him neither foods represented by the acrostic: Ḥet, gimmel, beit, yod, nor foods represented by the acrostic: Gimmel, beit, mem, nor any food items that might bring him to impurity caused by an emission. The Gemara explains: Not ḥet, gimmel, beit, yod means neither milk [ḥalav], nor cheese [gevina], nor egg [beitza], nor wine [yayin]. And not gimmel, beit, mem means neither soup of pounded beans [mei gerisin], nor fatty meat [basar], nor small fish pickled in brine [muryas]. | null | null | null | null | null | null | null | null | null | 375 |
{
"$oid": "6555ecc02ad81bc04ec88b06"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 34 | 16 | null | null | ולא כל דברים המביאין לידי טומאה לאתויי מאי לאתויי הא דת"ר חמשה דברים מביאים את האדם לידי טומאה ואלו הן השום | The Gemara asks about the phrase: Nor any food items that might bring him to impurity; what does it come to include? It comes to include that which the Sages taught: Five food items bring a man to a state of impurity due to emission. And these are: Garlic, | null | null | null | null | null | null | null | null | null | 376 |
{
"$oid": "6555ecc02ad81bc04ec88b07"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 35 | 0 | null | null | והשחלים וחלגלוגות והביצים והגרגיר (מלכים ב ד, לט) ויצא אחד אל השדה ללקט אורות תנא משמיה דר' מאיר זה גרגיר אמר ר' יוחנן למה נקרא שמן אורות שמאירות את העינים אמר רב הונא (המוציא) גרגיר אם יכול לאכלו אוכלו ואם לאו מעבירו על גבי עיניו אמר רב פפא בגרגירא מצרנאה | cress, purslane, eggs, and arugula. Apropos the arugula plant, the Gemara cites a verse: “And one of them went out into the fields to collect orot” (II Kings 4:39). It was taught in the name of Rabbi Meir with regard to orot in this verse: This is the plant called arugula. Rabbi Yoḥanan said: Why are these arugula plants called orot? It is because they enlighten [me’irot] the eyes. Rav Huna said: With regard to one who finds arugula, if he can eat it, he eats it, and if not, he passes it over his eyes, as that too is beneficial. Rav Pappa said: Arugula is most effective when it grows on the border of the field, where it is unadulterated by other plants. | null | null | null | null | null | null | null | null | null | 377 |
{
"$oid": "6555ecc02ad81bc04ec88b08"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 35 | 1 | null | null | אמר רב גידל אמר רב אכסנאי לא יאכל ביצים ולא יישן בטליתו של בעל הבית רב כי מקלע לדרשיש מכריז מאן הויא ליומא רב נחמן כד מקלע לשכנציב מכריז מאן הויא ליומא | Rav Giddel said that Rav said: A guest should neither eat eggs, because they lead to a seminal emission, nor sleep in a garment belonging to the homeowner, his host, because if he experiences a seminal emission and it gets on the garment, he will be diminished in the estimation of his host. Apropos conduct of a guest, the Gemara relates: When Rav would happen to come to Darshish he would declare: Who will be married to me for the day that I am here so that I will not be unwed in this place, after which I will divorce her? Similarly, when Rav Naḥman would come to Shekhantziv he would declare: Who will be married to me for the day that I am here? | null | null | null | null | null | null | null | null | null | 378 |
{
"$oid": "6555ecc02ad81bc04ec88b09"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 35 | 2 | null | null | והתניא ר' אליעזר בן יעקב אומר לא ישא אדם אשה במדינה זו וילך וישא אשה במדינה אחרת שמא יזדווגו זה אצל זה ונמצא אח נושא אחותו (ואב נושא בתו) וממלא כל העולם כולו ממזרות ועל זה נאמר (ויקרא יט, כט) ומלאה הארץ זמה אמרי רבנן קלא אית להו | But wasn’t it taught in a baraita that Rabbi Eliezer ben Ya’akov says: A man should not marry a woman in one state and go and marry another woman in a different state, lest a match be arranged between the child of this wife with the child of that wife who are unaware of their relationship. This would lead to a brother marrying his sister or a father marrying his daughter, filling the whole world in its entirety with mamzerim. And concerning this it is stated: “And the land became filled with lewdness” (Leviticus 19:29). The Sages say in response: The Sages generate publicity. Since they were well-known, the identity of their children was also undoubtedly known. Therefore, there was no concern that errors of this kind would befall their children. | null | null | null | null | null | null | null | null | null | 379 |
{
"$oid": "6555ecc02ad81bc04ec88b0a"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 35 | 3 | null | null | והאמר רבא תבעוה להנשא ונתפייסה צריכה לישב שבעה נקיים רבנן אודועי הוו מודעו להו מקדם הוו מקדמי ומשדרי שלוחא | The Gemara raises a different problem with the practice of Rav and Rav Naḥman. But didn’t Rava say: With regard to one who proposed marriage to a woman and she agreed, she is required to sit seven clean days, as perhaps due to the anticipatory desire she might not notice that she experienced menstrual bleeding and she is therefore impure. How, then, could these amora’im marry a woman on the day that they proposed? The Gemara answers: The Sages would inform them by sending messengers before their arrival. The messenger would announce that the amora sought to marry a local woman. The woman who agreed would in fact wait seven clean days before marrying him. | null | null | null | null | null | null | null | null | null | 380 |
{
"$oid": "6555ecc02ad81bc04ec88b0b"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 35 | 4 | null | null | ואי בעית אימא יחודי הוו מיחדי להו לפי שאינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו | And if you wish, say instead that these Sages were not actually proposing marriage; rather, they proposed so that they could be in seclusion with the women, without consummating the relationship. Since the women knew that the marriage would not be consummated, they did not experience anticipatory desire. There is no similarity between one who has bread in his basket and one who does not have bread in his basket. One who does not have access to bread experiences hunger more acutely than one for whom bread is available and can eat whenever he chooses. Similarly, an unmarried man experiences a more acute desire. In order to mitigate that desire, these Sages made certain that women would be designated for them. | null | null | null | null | null | null | null | null | null | 381 |
{
"$oid": "6555ecc02ad81bc04ec88b0c"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 35 | 5 | null | null | מתני׳ מסרוהו זקני בית דין לזקני כהונה והעלוהו בית אבטינס והשביעוהו ונפטרו והלכו להם ואמרו לו אישי כהן גדול אנו שלוחי בית דין ואתה שלוחנו ושליח בית דין משביעין אנו עליך במי ששכן שמו בבית הזה שלא תשנה דבר מכל מה שאמרנו לך הוא פורש ובוכה והן פורשין ובוכין | MISHNA: The Elders of the court who read the order of the service of the day before the High Priest passed him to the Elders of the priesthood, and they took him up to the House of Avtinas. And they administered him an oath and took leave of him and went on their way. When they administered this oath they said to him: My Master, High Priest. We are agents of the court, and you are our agent and the agent of the court. We administer an oath to you in the name of Him who housed His name in this House, that you will not change even one matter from all that we have said to you with regard to the burning of the incense or any other service that you will perform when alone. After this oath, he would leave them and cry, and they would leave him and cry in sorrow that the oath was necessary. | null | null | null | null | null | null | null | null | null | 382 |
{
"$oid": "6555ecc02ad81bc04ec88b0d"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 35 | 6 | null | null | אם (הוא) היה חכם דורש ואם לאו תלמידי חכמים דורשים לפניו ואם רגיל לקרות קורא ואם לאו קורין לפניו ובמה קורין לפניו באיוב ובעזרא ובדברי הימים זכריה בן קבוטל אומר פעמים הרבה קריתי לפניו בדניאל | They kept him occupied throughout the night to prevent him from sleeping. If he was a scholar, he would teach Torah. If he was not a scholar, Torah scholars would teach Torah before him. And if he was accustomed to read the Bible, he would read; and if he was not, they would read the Bible before him. And what books would they read before him to pique his interest so that he would not fall asleep? They would read from Job, and from Ezra, and from Chronicles. Zekharya, son of Kevutal, says: Many times I read before him from the book of Daniel. | null | null | null | null | null | null | null | null | null | 383 |
{
"$oid": "6555ecc02ad81bc04ec88b0e"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 36 | 0 | null | null | גמ׳ תנא ללמדו חפינה אמר רב פפא שתי לשכות היו לו לכ"ג אחת לשכת פרהדרין ואחת לשכת בית אבטינס אחת בצפון ואחת בדרום אחת בצפון דתנן ו' לשכות היו בעזרה ג' בצפון וג' בדרום | GEMARA: A tanna taught: The Sages took the High Priest to the House of Avtinas, where the incense was prepared, to teach him the method of taking handfuls of incense, which is a difficult and complex skill. Rav Pappa said: The High Priest had two chambers. One was the Parhedrin chamber and one was the Chamber of the House of Avtinas. One of them was in the north of the courtyard, and one was in the south. The Gemara explains: One was in the north, as we learned in the mishna: There were six chambers in the Israelite courtyard, three in the north and three in the south. | null | null | null | null | null | null | null | null | null | 384 |
{
"$oid": "6555ecc02ad81bc04ec88b0f"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 36 | 1 | null | null | שבדרום לשכת המלח לשכת הפרוה לשכת המדיחין לשכת המלח ששם היו נותנין מלח לקרבן לשכת הפרוה ששם היו מולחין עורות קדשים ועל גגה היתה בית טבילה לכ"ג ביוה"כ לשכת המדיחין שם היו מדיחין קרבי קדשים ומשם מסיבה עולה לגג בית הפרוה | The chambers in the south were the Chamber of the Salt, the Chamber of the Parva, and the Chamber of the Rinsers. The Gemara explains the function performed in each chamber. The Chamber of the Salt was where the priests would place the salt for the offering in storage The Chamber of the Parva, the hides, was where they salted the consecrated hides that belonged to the priests, to prevent them from spoiling. And on the roof of that chamber was the Hall of Immersion for the High Priest for Yom Kippur. The Chamber of the Rinsers was where they would rinse the innards of consecrated animals, which were not taken up to the altar while dirty or with undigested food remaining in them. From there a circular staircase ascended to the roof of the Chamber of the Parva. | null | null | null | null | null | null | null | null | null | 385 |
{
"$oid": "6555ecc02ad81bc04ec88b10"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 36 | 2 | null | null | ג' שבצפון לשכת העץ לשכת הגולה לשכת הגזית לשכת העץ אמר ר' אליעזר בן יעקב שכחתי מה היתה משמשת אבא שאול אומר לשכת כ"ג היתה אחורי שתיהן וגג שלשתן שוה | The three chambers in the north of the courtyard were the Chamber of the Wood, the Chamber of the Exile, and the Chamber of Hewn Stone. With regard to the Chamber of the Wood, Rabbi Eliezer ben Ya’akov, who is the tanna of the mishnayot in tractate Middot in which this mishna appears, said: I forgot what purpose that chamber would serve. Abba Shaul says: The High Priest’s chamber was behind the two chambers, the Chamber of the Exile and the Chamber of Hewn Stone, and the roofs of all three of them were level. As the three were attached, they shared a roof. | null | null | null | null | null | null | null | null | null | 386 |
{
"$oid": "6555ecc02ad81bc04ec88b11"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 36 | 3 | null | null | לשכת הגולה שם היה בור הגולה והגלגל נתון עליו ומשם מספיקין מים לכל העזרה לשכת הגזית שם היה סנהדרין של ישראל יושבת ודנה את הכהנים ומי שנמצא בו פסול היה לובש שחורים ומתעטף שחורים ויצא והלך לו ושלא נמצא בו פסול היה לובש לבנים ומתעטף לבנים ונכנס ומשמש עם אחיו הכהנים | In the Chamber of the Exile there was the well excavated by those returning from exile, for which the chamber was named, and the wheel with which water was drawn was positioned over it. And from there, they would supply water for use in the entire Temple courtyard for washing and rinsing. In the Chamber of Hewn Stone, there the great Sanhedrin of Israel convened and judged whether the priests were fit for service. A priest in whom a disqualification was detected due to a blemish or lineage would wear black and would wrap himself in black in a display of sorrow and mourning and would emerge from the Temple and go on his way, because he was not fit for service as a priest. And any priest in whom a disqualification was not found would wear white and wrap himself in white in a display of joy and would enter and serve with his fellow priests. | null | null | null | null | null | null | null | null | null | 387 |
{
"$oid": "6555ecc02ad81bc04ec88b12"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 36 | 4 | null | null | אחת בדרום דתנן שבעה שערים היו בעזרה ג' בצפון וג' בדרום ואחד במזרח שבדרום שער הדלקה שני לו שער הקרבן שלישי לו שער המים שבמזרח שער נקנור ושתי לשכות היו שם אחת בימינו ואחת בשמאלו אחת לשכת פנחס המלבש ואחת לשכת עושי חביתין | In any event, it was taught that there was a chamber of the High Priest in the north of the courtyard, and there is proof that he also had one chamber in the south of the courtyard, as we learned in a mishna: Seven gates were in the Temple courtyard, three in the north and three in the south and one in the east. The gates in the south were the Gate of Fire; second to it was the Gate of the Offering; third to it was the Gate of the Water. The gate that was in the east was called the Gate of Nicanor, and two chambers were there next to the Gate of Nicanor, one to its right and one to its left. One was the Chamber of Pineḥas the Dresser, where the priestly vestments were stored, and one was the Chamber of the Preparers of the Griddle-Cake Offering, where the daily griddle-cake offering was prepared on behalf of the High Priest. | null | null | null | null | null | null | null | null | null | 388 |
{
"$oid": "6555ecc02ad81bc04ec88b13"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 36 | 5 | null | null | שבצפון שער ניצוץ בנין אכסדרה היה ועלייה בנויה לו על גביו ושם כהנים שומרים מלמעלה ולוים מלמטה ושלפנים הימנו החיל שני לו שער הקרבן שלישי לו שער בית המוקד | The gates that were in the north: The first was the Gate of the Spark, which was a portico building, meaning it had a roof but was not completely closed on every side. And there was a second story built atop it, and there the honor guard of the Temple stood, with the priests guarding from above and the Levites from below. Inside of this gate was the rampart, and an opening led from the gate to the rampart. Second to this gate was the Gate of the Offering; third to it was the Gate of the Hall of the Hearth. | null | null | null | null | null | null | null | null | null | 389 |
{
"$oid": "6555ecc02ad81bc04ec88b14"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 36 | 6 | null | null | ותניא חמש טבילות ועשרה קדושין טובל כ"ג ומקדש בו ביום וכולן בקודש [על גג] בית הפרוה חוץ מזו שהיתה בחול על גבי שער המים ובצד לשכתו היתה | And it was taught in a baraita: The High Priest would perform five immersions and ten sanctifications of his hands and feet on that day, Yom Kippur. And each of these was performed in the sacred area of the courtyard, on the roof of the Hall of the Parva, except for this first immersion, which was performed in the non-sacred area outside the courtyard. The first immersion was not unique to Yom Kippur but was performed every day by any priest entering the Temple. That immersion was performed on the roof of the Gate of the Water, and that gate was alongside his chamber. Apparently, the High Priest had a chamber next to the Gate of the Water, which was in the south of the courtyard. | null | null | null | null | null | null | null | null | null | 390 |
{
"$oid": "6555ecc02ad81bc04ec88b15"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 36 | 7 | null | null | ולא ידענא אי לשכת פרהדרין בצפון ולשכת בית אבטינס בדרום או לשכת בית אבטינס בצפון ולשכת פרהדרין בדרום ומסתברא דלשכת פרהדרין בדרום הואי | The High Priest had use of two chambers, but we do not know whether the Parhedrin chamber was in the north and the Chamber of the House of Avtinas was in the south, or the Chamber of the House of Avtinas was in the north and the Parhedrin chamber was in the south. And, however, it is reasonable to say that the Parhedrin chamber was in the south and the High Priest slept there. | null | null | null | null | null | null | null | null | null | 391 |
{
"$oid": "6555ecc02ad81bc04ec88b16"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 36 | 8 | null | null | מאי טעמא מקדים קאי ומיסך את רגליו וטביל ואזיל לצפון יגמר. חפינה ואתי לבית המקדש ועביד עבודה כולי יומא לבהדי פניא מדו עליה והדר אזיל לדרום וטביל ונייח | What is the reason for that assumption? Because if that is the case, the High Priest arises early every morning of the seven days of sequestering and he covers his legs, a euphemism for defecating, and immerses alongside his chamber, which was in the south. And then he walks to the north of the courtyard to the second chamber, which is the Chamber of the House of Avtinas, and learns there the method of taking handfuls. And then he comes to the Temple and performs the service for the entire day. Toward the evening they sprinkle purification water upon him, and he then walks back to the south and immerses again alongside his chamber and rests in his chamber. | null | null | null | null | null | null | null | null | null | 392 |
{
"$oid": "6555ecc02ad81bc04ec88b17"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 36 | 9 | null | null | דאי אמרת לשכת פרהדרין בצפון מקדים קאי ומיסך רגליו ואזיל לדרום וטביל וגמר חפינה ואתי לבית המקדש ועביד עבודה כוליה יומא להדי פניא מדו עליה והדר אזיל לדרום וטביל ובעי מהדר ומיזל לצפון ומינח ומי טרח מטרחינן ליה כולי האי | As, if you say that the Chamber of Parhedrin was in the north, this would mean that the High Priest would be forced to exert himself and walk significant distances. According to this understanding, he arises early, and he covers his legs. However, since it was taught in the baraita that the place of his immersion was in the south, he then walks to the south and immerses. And then he learns the method of taking handfuls. And then he comes to the Temple and performs the service for the entire day. Toward the evening they sprinkle purification water upon him, and he then walks back to the south and immerses, and then he needs to walk back to the north and rest. Do we impose upon him to that extent? Rather, it is reasonable to say that the Parhedrin chamber, the High Priest’s private chamber, was in the south, which would limit the distance that he needed to walk. | null | null | null | null | null | null | null | null | null | 393 |
{
"$oid": "6555ecc02ad81bc04ec88b18"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 36 | 10 | null | null | אלמה לא מטרחינן ליה טפי דאי צדוקי הוא ליפרוש | The Gemara rejects this reasoning: Why not impose upon him? On the contrary, we impose upon him even more, so that if he is a Sadducee, he will retire. As he is not a God-fearing person, he would prefer to walk away rather than subject himself to that added exertion. That is a desirable result, ridding the High Priesthood of a Sadducee. | null | null | null | null | null | null | null | null | null | 394 |
{
"$oid": "6555ecc02ad81bc04ec88b19"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 36 | 11 | null | null | אי נמי שלא תזוח דעתו עליו דאי לא תימא הכי נעבדינהו לתרוייהו בהדי הדדי אי נמי תסגי ליה בחדא | Or, alternatively, there is even value in imposing on a God-fearing Pharisee High Priest, in order that he will not become haughty in his lofty position. Since he is occupied in performing his task, he does not have leisure to be impressed with his elevated status. As, if you do not say that it is an intentional attempt to impose upon him, let us establish both of the chambers of the High Priest next to one another; or, alternatively, one chamber would be sufficient for him. From the fact that neither of these alternatives is adopted, it is apparently an intentional attempt to impose upon him, and there is no proof as to the location of either of the chambers of the High Priest. | null | null | null | null | null | null | null | null | null | 395 |
{
"$oid": "6555ecc02ad81bc04ec88b1a"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 36 | 12 | null | null | ואמרו לו אישי כהן גדול וכו' לימא תהוי תיובתא דרב הונא בריה דרב יהושע דאמר רב הונא בריה דרב יהושע הני כהני שלוחי דרחמנא נינהו דאי אמרת שלוחי דידן נינהו | It was taught in the mishna that the Elders said to him: My Master, High Priest. We are agents of the court, and you are our agent and the agent of the court. The Gemara suggests: Let us say that this is a conclusive refutation of the opinion of Rav Huna, son of Rav Yehoshua, as Rav Huna, son of Rav Yehoshua, said: These priests who sacrifice the offerings are the agents of the Merciful One. They are not agents representing the Jewish people but are agents representing God, as He commanded them to perform the service. Proof is cited for this opinion: As, if you say they are our agents, | null | null | null | null | null | null | null | null | null | 396 |
{
"$oid": "6555ecc02ad81bc04ec88b1b"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 37 | 0 | null | null | מי איכא מידי דאנן לא מצינן למעבד ושלוחי דידן מצו עבדי הכי קאמרי ליה משביעין אנו עליך על דעתינו ועל דעת בית דין | is there any matter that we are unable to perform and our agents are able to perform? The role of the agent is to perform a task on behalf of the one who commissioned him. The agent cannot perform a task that the one who commissioned him is unable to perform. Since it is prohibited for Israelites to enter the priests’ courtyard and to perform the sacrificial rites, clearly the priests are not agents representing the Israelites. The language of the mishna in which the court Elders address the High Priest as their agent apparently contradicts that understanding. The Gemara answers: This is what they say to him: We administer an oath to you according to our understanding and the understanding of the court, cautioning him that he cannot rationalize violating the oath by claiming that he took the oath based on his own interpretation. He is bound by the understanding of the court. The mishna does not address the nature of the High Priest’s agency. | null | null | null | null | null | null | null | null | null | 397 |
{
"$oid": "6555ecc02ad81bc04ec88b1c"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 37 | 1 | null | null | הוא פורש ובוכה והן פורשין ובוכין וכו' הוא פורש ובוכה שחשדוהו צדוקי והם פורשין ובוכין דא"ר יהושע בן לוי כל החושד בכשרים לוקה בגופו | The mishna continues: After this oath, he would leave them and cry and they would leave him and cry. The Gemara explains: He turned aside and cried due to the indignity that they suspected him of being a Sadducee; and they turned aside and cried, as Rabbi Yehoshua ben Levi said: One who suspects the innocent of indiscretion is afflicted in his body. The High Priest might in fact be beyond reproach and they may have suspected him falsely. | null | null | null | null | null | null | null | null | null | 398 |
{
"$oid": "6555ecc02ad81bc04ec88b1d"
} | he | Yoma | http://he.wikisource.org/wiki/%D7%AA%D7%9C%D7%9E%D7%95%D7%93_%D7%91%D7%91%D7%9C%D7%99 | Wikisource Talmud Bavli | locked | CC-BY-SA | תלמוד בבלי (ויקיטקסט) | he | 1 | 37 | 2 | null | null | וכל כך למה שלא יתקן מבחוץ ויכניס כדרך שהצדוקין עושין | The Gemara asks: And why were the Elders so insistent that the High Priest take an oath? The Gemara explains: So that he would not prepare the incense and light it outside in the Sanctuary, before entering the Holy of Holies, and bring the coal pan with the incense already burning on it into the Holy of Holies in the manner that the Sadducees did. Since the High Priest is alone inside the Sanctuary and there is no way to ascertain whether he is in fact performing the service in the proper manner, the Elders insisted that he take an oath to perform it according to their instructions. | null | null | null | null | null | null | null | null | null | 399 |