The Jerusalem Talmud Jerusalem Talmud Yoma 2.2

English · Heinrich W. Guggenheimer

MISHNAH: The second lottery: Who slaughters, who pours, who removes the ashes from the interior altar, who cleans the candelabrum, and who brings the parts to the ramp: head and leg, the two front legs, spine and leg, breast and fat, two side pieces, and the intestines, and the fine flour, and the pan-baked breads, and the wine. Thirteen Cohanim won here. Ben Azzai said before Rebbi Aqiba in the name of Rebbi Joshua, it was brought in the way of its walking.

2

English · Heinrich W. Guggenheimer

HALAKHAH: From where the cleaning of the interior altar? Rebbi Pedat in the name of Rebbi Eleazar: He shall throw it next to the altar, to the East, on the place of ashes. It is unnecessary. If to designate [the place], it already is written, next to the altar. If to teach you that it should be put to the East of the ramp, it already is written, to the East. Also he explained, next to the altar, next to the altar. Since in one case it is to the East of the ramp, so in the other case it is to the East of the ramp. From where that it is forbidden for usufruct? Rebbi La in the name of Rebbi Eleazar: to a pure place, that its place shall be pure. Rebbi Zeˋira in the name of Rebbi Eleazar did not say so but, from where that the cleaning of the exterior altar is forbidden for usufruct? The verse says, to the place of ashes, that it be its place forever. From where the cleaning of the interior altar? He shall sprinkle on it, he shall burn incense. Since sprinkling is on its body, also burning incense on its body. From where that the interior altar is forbidden for usufruct? An argument de minore ad majus. If from the exterior altar it is forbidden, so much more from the interior.

3

English · Heinrich W. Guggenheimer

Rebbi Zeˋira in the name of Rebbi Ḥanina: Incense which was extinguished becomes defective even in carats; for consumption is written only for the external altar. A wick which was extinguished needs replacement. Immediately? The students of Rebbi Ḥiyya bar Julianus say, first it needs to be cooled. Does the oil have to be replaced? The word of Rebbi Samuel bar Rav Isaac implies that oil has to be replaced. Rebbi Samuel bar Rav Isaac asked, now on the winter solstice half a log for each light, on the summer solstice half a log for each light? Rebbi Yose said, from this you cannot conclude anything, as we have stated there, “Ben Bevay for the skeins”, he was threading the wicks.

4

English · Heinrich W. Guggenheimer

Here, you are saying, he cleans and then he burns the incense; but there, you are saying, he burns the incense and then he cleans. Rebbi Joḥanan said, this is Tamid of Rebbi Simeon from Mitzpeh. Rebbi Aḥa bar Jacob said, but not all of it; there are sayings questioned by the rabbis. Rebbi Ḥizqiah, Rebbi Aḥa, in the name of Rebbi Abbahu: It is Middot of Rebbi Eliezer ben Jacob. Rebbi Yose ben Rebbi Abun said, but not all of it; there are sayings questioned by the rabbis. What is the reason of Rebbi Simeon from Mitzpeh? In the morning, in the morning, when he cleans the lights he shall burn the incense on it. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Rebbi: The reason of the rabbis, outside the curtain of the testimonial in the Tent of Meeting, Aaron and his sons shall arrange it from evening to morning; that there shall be only the cleaning of the lights.

5

English · Heinrich W. Guggenheimer

Rebbi Joḥanan said, they did not institute a lottery for the evening but said, he who won in the morning shall have won in the evening. But was it not stated: Just as the lottery is in the morning, so it is in the evening? The winner won for himself. Rebbi Ḥizqiah in the name of Rebbi Abun bar Cahana: Explain it that it was on the Sabbath; one for the entering watch, the other for the leaving watch.

6

English · Heinrich W. Guggenheimer

Rebbi Joḥanan said, they did not decide about the two logs in the morning. Rebbi Yose said, a baratta says so, every day (a he-goat) is brought by eleven, and it does not mention anything in the morning. Rebbi Shammai asked, why did they not decide about the two logs in the morning? Rebbi Mana said, did Rebbi Shammai not hear that Rebbi Joḥanan said, they did not decide about the two logs in the morning; and Rebbi Yose said, a baraita says so? He turned around and said, yes, he had heard. But he is a person who heard a statement and questions it: Why did they decide about two logs in the evening and did not decide about two logs in the morning?

7

English · Heinrich W. Guggenheimer

“Thirteen won here.” And it was stated on this: “Sometimes fourteen, sometimes fifteen, sometimes sixteen, no less and no more.” Normally by nine, and on Tabernacles in the hand of one a vial of water, these are ten. In the evening by eleven; in the hands of two, two wooden logs. On the Sabbath by eleven, itself by nine, two, in their hands two cups of incense of the shew-bread; this makes (fifteen) [fourteen]. On the Sabbath of Tabernacles, in the hand of one a vial of water, this makes sixteen.

8

English · Heinrich W. Guggenheimer

He shall bring it, before the additional sacrifices, but when he repeats you shall sacrifice even after the libations. There are Tannaim who state, before the libations. He who says before the libations, before the wine libations. He who says after the libations, after the libations of fine flour. The fine flour precedes the pan-baked breads; even though this is for the fire and that is for the fire, this is a private sacrifice and the other a public sacrifice. The pan-baked bread precede the cups; even though this is a private sacrifice and the other a public sacrifice, this is frequent but the other is not frequent. The pan-baked breads precede the wine since this is for the fire but that is for the bowls. Cups and wine, which one has precedence? Is that not the Mishnah, incense before the wine? Here for a private offering, there for public offering.

9

English · Heinrich W. Guggenheimer

So is the Mishnah: head and leg, breast and fat, the front legs, two side pieces, spine and leg. Rebbi Joḥanan said, the reason of Ben Azzai: you shall burn the entire he-goat on the altar, it should look as if it went walking onto the altar. Head and leg, and you are saying so? Rebbi Mana said, if it stretches out its head it lifts the foot.

Jerusalem Talmud Yoma 2.2

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