cohanim

HALAKHAH: 7: In the opinion of Rebbi Joḥanan there one burns biblical impurity with biblical impurity. He comes to add biblical disqualification with biblical impurity. In the opinion of Bar Qappara there one burns rabbinical impurity with biblical impurity. Here, biblical disqualification with biblical impurity only comes to diminish. Explain it if he was ṭevul yom from a bet happeras which is rabbinical. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel.

HALAKHAH: What is “on Pesaḥ”? On the Fourteenth. Rebbi Joḥanan said, from the words of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim. Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Rebbi Ze`ira said before Rebbi Yasa: The opinion of Rebbi Joḥanan is understandable. In the opinion of Rebbi Simeon ben Laqish, where enter Rebbi Eliezer and Rebbi Joshua in the discussion? He told him, there are [different] Tannaim. Rebbi Yasa in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together].

Rebbi Yasa asked: Why does Rebbi Yose say, this is not the implication? Rebbi Yasa had heard that Rebbi Joḥanan said, “from the words of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim,” and he had heard that Bar Qappara said, “original impurity is a word from the Torah, derivative impurity is of their words.” But he had not heard that Rebbi Joḥanan had said, “both these and those are words of the Torah.” Therefore, he was asking: Just as it is permitted to burn what is (rabbinically) [biblically] forbidden with what is biblically impure, since one burns what is (rabbinically) [biblically] impure with what is biblically impure, so it should be permitted to burn what is (biblically) [rabbinically] forbidden with what is biblically impure since one burns what is (biblically) [rabbinically] impure with what is biblically impure. But there must be a difference between prohibition and impurity. And Rebbi Yasa said in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together]. Just as you did not make a difference for us between biblical prohibition and biblical impurity since one burns what is biblically impure with what is biblically impure, so you should not make a difference for us between what is rabbinically forbidden with what is biblically impure since one burns what is rabbinically impure with what is biblically impure. But it must be that both these and those are words of the Torah. There came Rebbi Ḥiyya bar Abba from Tyre and said in the name of Rebbi Joḥanan: both these and those are words of the Torah, and I said, it is correct. There (rabbinic) [biblical] impurity with biblical impurity but here biblical disqualification with biblical impurity. Therefore Rebbi Yose said, this is not the implication. The position of Rebbi Joḥanan is difficult for Rebbi Meïr; therefore Rebbi Yose said, this is not the implication. Bar Qappara must argue like Rebbi Simeon ben Laqish, as Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Then the opinion of Bar Qappara is difficult for Rebbi Yose based on what Rebbi Meïr said, “from their words we learned.” Rebbi Abbin said, Rebbi Meïr is consistent since Rebbi Meïr is restrictive in their words as in words of the Torah. Where do we find that Rebbi Meïr is restrictive in their words as in words of the Torah? Rebbi Ḥinena said, as we have stated there: “A woman who sees a stain is out of order and worries because of flux[, the words of Rebbi Meïr. But the Sages say, nothing in stains implies flux].”

And you are saying, the first amphora following Rebbi Yose and Rebbi Meïr will not agree? But did we not state: When has this been said? Regarding a vat which contains enough to lift it. But for a vat which does not contain enough to lift it, it is forbidden to make any amount impure. And if it follows Rebbi Meïr, whether it is a vat which contains enough to lift it or a vat which does not contain enough to lift it, is it forbidden to make any amount impure? In addition, from what we have stated: “Rebbi Yose said, this is not the implication,” nobody says “this is not” unless he agrees with the premise. How is that? Rebbi Yose ben Rebbi Abun said, there in order to care for the property of Jews; here what do you have? Does the Jew not lose money even here? For he needs to burn wood separately and this separately? They worried about a big loss, they did not worry about a small loss. Rebbi Ḥananiah said before Rebbi Mana, explain it following him who said, from the words of Rebbi Aqiba and Rebbi Ḥanina the executive officer of the Cohanim; and one cannot infer anything.

MISHNAH: With the following one fulfills his obligation on Passover: With wheat, and with barley, and with spelt, and with rye, and with fox grain, and with demay, and with First Tithe whose heave was removed, and with Second Tithe or sancta which were redeemed, and the Cohanim with ḥallah and heave. But not with ṭevel, nor with First Tithe whose heave was not removed, nor with Second tithe or sancta which were not redeemed. Flat cakes for a thanksgiving offering and wafers of a nazir, if he made them for himself one cannot fulfill his obligation; if he made them to sell on the market one fulfills his obligation.

From where that the Cohanim may fulfill their obligation with ḥallah or heave, and Israel with Second Tithe on Passover? The verse says, you shall eat mazzot, this adds.

“One does not knead mazzah with fluids but one may rub it with them. Rebbi Aqiba said, I was with Rebbi Eliezer and Rebbi Joshua on a ship and kneaded their mazzah with fluids. One may not knead mazzah with boiling water since it parboils, nor with lukewarm water because this makes leavened, but one kneads with cold water.” But did we not state: “All flour offerings are kneaded with lukewarm water and one guards them lest they become leavened”? Rebbi Immi in the name of Rebbi Simeon ben Laqish: There the matter is in the hands of the Cohanim and Cohanim are quick; here it is in the hands of women and women are slow. Then it is a problem about Cohanim themselves, may they knead their mazzah with lukewarm water? It should be parallel to what Rebbi Zachariah the son-in-law of Rebbi Levi stated: A menstruating woman washes her hair and combs. A priestly woman does not wash her hair and combs. A menstruating priestly woman washes her hair and combs, not to differentiate between one menstruating woman and another. So also here, not to differentiate between mazzah and mazzah.

“One does not knead mazzah with fluids but one may rub it with them. Rebbi Aqiba said, I was with Rebbi Eliezer and Rebbi Joshua on a ship and kneaded their mazzah with fluids. One may not knead mazzah with boiling water since it parboils, nor with lukewarm water because this makes leavened, but one kneads with cold water.” But did we not state: “All flour offerings are kneaded with lukewarm water and one guards them lest they become leavened”? Rebbi Immi in the name of Rebbi Simeon ben Laqish: There the matter is in the hands of the Cohanim and Cohanim are quick; here it is in the hands of women and women are slow. Then it is a problem about Cohanim themselves, may they knead their mazzah with lukewarm water? It should be parallel to what Rebbi Zachariah the son-in-law of Rebbi Levi stated: A menstruating woman washes her hair and combs. A priestly woman does not wash her hair and combs. A menstruating priestly woman washes her hair and combs, not to differentiate between one menstruating woman and another. So also here, not to differentiate between mazzah and mazzah.

“One does not knead mazzah with fluids but one may rub it with them. Rebbi Aqiba said, I was with Rebbi Eliezer and Rebbi Joshua on a ship and kneaded their mazzah with fluids. One may not knead mazzah with boiling water since it parboils, nor with lukewarm water because this makes leavened, but one kneads with cold water.” But did we not state: “All flour offerings are kneaded with lukewarm water and one guards them lest they become leavened”? Rebbi Immi in the name of Rebbi Simeon ben Laqish: There the matter is in the hands of the Cohanim and Cohanim are quick; here it is in the hands of women and women are slow. Then it is a problem about Cohanim themselves, may they knead their mazzah with lukewarm water? It should be parallel to what Rebbi Zachariah the son-in-law of Rebbi Levi stated: A menstruating woman washes her hair and combs. A priestly woman does not wash her hair and combs. A menstruating priestly woman washes her hair and combs, not to differentiate between one menstruating woman and another. So also here, not to differentiate between mazzah and mazzah.

Rebbi Jonah said, these daily sacrifices are the offerings of all of Israel. Could all of Israel ascend to Jerusalem? Is it not written, three times a year all your males shall be seen? If all of Israel would sit there and do nothing, is there not written, you shall harvest your grain? Who would harvest their grain? But the early prophets instituted 24 watches; from each watch there were [Cohanim, Levites, and Israel] present in Jerusalem. It was stated, twenty-four thousand. A stand-by group from Jerusalem, and half a stand-by group from Jericho. Jericho also could have produced a full stand-by group, but to give precedence to Jerusalem it only produced half a stand-by group. The Cohanim for service, the Levites for the podium, and the Israel as proof that they are the agents for all of Israel.

Rebbi Jonah said, these daily sacrifices are the offerings of all of Israel. Could all of Israel ascend to Jerusalem? Is it not written, three times a year all your males shall be seen? If all of Israel would sit there and do nothing, is there not written, you shall harvest your grain? Who would harvest their grain? But the early prophets instituted 24 watches; from each watch there were [Cohanim, Levites, and Israel] present in Jerusalem. It was stated, twenty-four thousand. A stand-by group from Jerusalem, and half a stand-by group from Jericho. Jericho also could have produced a full stand-by group, but to give precedence to Jerusalem it only produced half a stand-by group. The Cohanim for service, the Levites for the podium, and the Israel as proof that they are the agents for all of Israel.

It was stated: “Rebbi Simeon ben Eleazar said, Cohanim, Levites, Israel, and song invalidate the sacrifice.” Rebbi Abbin in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: The entire congregationwere bowing down, these are Israel, and the song was sung, these are the Levites, and the trumpets were trumpeting, these are the Cohanim, everything up to the end of the elevation offering, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here: And I gave the Levites to Aaron and his sons from the midst of the Children of Israel, these are the Levites, to work the service of the Children of Israel in the Tent of Meeting, these are the Cohanim, and to atone for the Children of Israel, that is the song, so there shall be no plague when the Children of Israel approach the Sanctuary, these are Israel.

It was stated: “Rebbi Simeon ben Eleazar said, Cohanim, Levites, Israel, and song invalidate the sacrifice.” Rebbi Abbin in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: The entire congregationwere bowing down, these are Israel, and the song was sung, these are the Levites, and the trumpets were trumpeting, these are the Cohanim, everything up to the end of the elevation offering, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here: And I gave the Levites to Aaron and his sons from the midst of the Children of Israel, these are the Levites, to work the service of the Children of Israel in the Tent of Meeting, these are the Cohanim, and to atone for the Children of Israel, that is the song, so there shall be no plague when the Children of Israel approach the Sanctuary, these are Israel.

It was stated: “Rebbi Simeon ben Eleazar said, Cohanim, Levites, Israel, and song invalidate the sacrifice.” Rebbi Abbin in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: The entire congregationwere bowing down, these are Israel, and the song was sung, these are the Levites, and the trumpets were trumpeting, these are the Cohanim, everything up to the end of the elevation offering, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here: And I gave the Levites to Aaron and his sons from the midst of the Children of Israel, these are the Levites, to work the service of the Children of Israel in the Tent of Meeting, these are the Cohanim, and to atone for the Children of Israel, that is the song, so there shall be no plague when the Children of Israel approach the Sanctuary, these are Israel.

MISHNAH: If the public or a majority of it were impure or the Cohanim were impure and the public pure, it should be brought in impurity. If a minority of the public were impure, the pure people make the first and the impure the second.

HALAKHAH: It was stated: “One does not buy Sabbatical [produce] with tithe money.” Rebbi Yose said, that is a disagreement. Rebbi Jonah said, that is the opinion of everybody. The eaters of heave are careful. Rebbi Ḥananiah objected before Rebbi Mana: Did we not state: “If they were mingled with firstlings, Rebbi Simeon says, if it is a company of Cohanim they should eat.” And we have stated on that, they should be eaten following the more stringent rules. He said to him, eaters of the Pesaḥ in its time are as careful as the eaters of heave. You should know this since we have stated: “One roasts meat, onion, or egg only that they should be roasted“, but we have stated: “One lowers the Pesaḥ into the oven at nightfall.”

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.

HALAKHAH: Rebbi Ḥanina said, nobody ever participated in the lottery and repeated. Rebbi Yose said, the Mishnah says so, “newcomers for incense come and participate in the lottery.” Rebbi Ḥanina said, the same is true for the pan. Rebbi Yose said, a baraita says so, “the one winning the incense says to the one on his right side, you are with me with the pan,” You have to say that two Cohanim are blessed every time. Rav said, May the Eternal bless his might and may You desire the action of his hands. It happened that a man whose arm atrophied but he did not refrain from it, to uphold what had been said, may the Eternal bless his might and may You desire the action of his hands.

It happened that Rebbi Ismael ben Phiabi wore coats worth 100 mina, he went up and sacrificed on the altar. It happened that Rebbi Eleazar ben Hartom wore coats worth 20’000, he went up and sacrificed on the altar, but his brothers the Cohanim took him down since he was seen naked under it. What did he do? He drenched it with water and circled the altar seven times.

HALAKHAH: What is “North of the altar” which is qualified for the slaughter of most holy sacrifices? From the Northern wall of the altar to the Northern wall of the courtyard the entire width of the altar, i. e., 32 cubits, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, from before the House of Knives up to between the Hall and the altar, to the Eastern wall of the courtyard. Rebbi adds: the place where Cohanim can enter, eleven cubits, and the place where Israel can enter, eleven cubits, from the Northern rim of the altar to the Eastern wall of the courtyard.

Ten times did the High Priest pronounce the Name on the Day of Atonement: Six times with the bull, and three with the he-goat, and once with the lots. Those near were falling on their faces, those farther away were saying “Praised be the glory of His Kingdom forever and ever”. These and those did not move away from there before they forgot it. This is My Name forever, “this is My Name to conceal.” In earlier times he was saying it aloud. Since the lawless increased, he said it softly. Rebbi Tarphon said, I was standing in a row with my brothers the Cohanim and turned my ear towards the High Priest, when I heard him mixing it with the song of the Cohanim. In earlier times it was given to everybody. Since the lawless increased, it was given only to qualified ones.

Ten times did the High Priest pronounce the Name on the Day of Atonement: Six times with the bull, and three with the he-goat, and once with the lots. Those near were falling on their faces, those farther away were saying “Praised be the glory of His Kingdom forever and ever”. These and those did not move away from there before they forgot it. This is My Name forever, “this is My Name to conceal.” In earlier times he was saying it aloud. Since the lawless increased, he said it softly. Rebbi Tarphon said, I was standing in a row with my brothers the Cohanim and turned my ear towards the High Priest, when I heard him mixing it with the song of the Cohanim. In earlier times it was given to everybody. Since the lawless increased, it was given only to qualified ones.

Could they make spouts one on top of the other? Rebbi Jonah said, for the maximum day of the daily sacrifice. The top because of a vessel reduced in its majority. But is the lower not in the category of volume inside a vessel? Rebbi Joshua ben Levi said, a water canal was drawing from Etam, and the feet to the South were reduced in the size of pomegranates. Rebbi Simeon ben Carsana in the name of Rebbi Aḥa: The Sea was a place of immersion of the Cohanim, and the Sea for the Cohanim to wash in it. But was it not a vessel? A water canal was drawing from Etam, and the feet to the South were reduced in the size of pomegranates.

Could they make spouts one on top of the other? Rebbi Jonah said, for the maximum day of the daily sacrifice. The top because of a vessel reduced in its majority. But is the lower not in the category of volume inside a vessel? Rebbi Joshua ben Levi said, a water canal was drawing from Etam, and the feet to the South were reduced in the size of pomegranates. Rebbi Simeon ben Carsana in the name of Rebbi Aḥa: The Sea was a place of immersion of the Cohanim, and the Sea for the Cohanim to wash in it. But was it not a vessel? A water canal was drawing from Etam, and the feet to the South were reduced in the size of pomegranates.

MISHNAH: Every day he sacrifices one half in the morning and one half in the evening, but on this day he adds a fistful. Every day it was fine but this day finese. Every day the Cohanim ascend on the East side {of the ramp} and descend on the West side, but this day they ascend and descend in the middle. Rebbi Jehudah says, the High Priest always ascends in the middle and descendes in the middle. Every day the High Priest sanctifies his hands and legs from the basin put this day from a gold pitcher. Rebbi Jehudah says, always the High Priest sanctifies his hands and legs from a gold pitcher.

Two Cohanim escaped the wars. One said, I was standing and purifying; the other one said, I was walking and purifying. Rebbi Yudan said, this implies, he who does it one way does not worry, and he who does it the other way does not worry.

MISHNAH: On the Fifteenth, money changers were sitting in the country side; on the Twenty Fifth they were sitting in the Temple. From the date they were sitting in the Temple one started to take pledges. From whom does one take pledges? From Levites, Israel, proselytes, and freed slaves, but not from women, slaves, and minors. Any minor for whom his father started to give the sheqel does not stop any more. However one does not take pledges from Cohanim because of communal peace. Rebbi Jehudah said: “Ben Kukhri testified at Jabneh that any Cohen who pays the sheqel does not sin. Rabban Joḥanan ben Zakkai told him, on the contrary, any Cohen who does not pay the sheqel does sin, only the Cohanim explain the following verse for their benefit: Any flour offering of a Cohen shall be totalled, it may not be eatenl. If the `omer, the two breads, and the shew bread are ours, how may they be eaten?l”

MISHNAH: On the Fifteenth, money changers were sitting in the country side; on the Twenty Fifth they were sitting in the Temple. From the date they were sitting in the Temple one started to take pledges. From whom does one take pledges? From Levites, Israel, proselytes, and freed slaves, but not from women, slaves, and minors. Any minor for whom his father started to give the sheqel does not stop any more. However one does not take pledges from Cohanim because of communal peace. Rebbi Jehudah said: “Ben Kukhri testified at Jabneh that any Cohen who pays the sheqel does not sin. Rabban Joḥanan ben Zakkai told him, on the contrary, any Cohen who does not pay the sheqel does sin, only the Cohanim explain the following verse for their benefit: Any flour offering of a Cohen shall be totalled, it may not be eatenl. If the `omer, the two breads, and the shew bread are ours, how may they be eaten?l”

So is the Mishnah: One does not take pledges from Cohanim because one honors their status.

MISHNAH: The Cow, the he-goat which is sent away, and the shiny strip come from the money disbursed from the lodge. The ramp for the Cow, the ramp for the he-goat which is sent away, the strip bound on its horns, the water canal, the city wall and its towers, and all needs of the city, come from the leftovers in the lodge. Abba Shaul says, the High Priests build the ramp for the Cow at their own expense. What did one do with the leftover in the lodge? One buys with it wine, oil, and fine flour, and the gain is the Temple’s, the words of Rebbi Ismael. Rebbi Aqiba says, one gains neither for the Temple nor funds for the poor. What did they use the leftover of the disbursement for? Gold sheets coating for the Holiest of Holies. Rebbi Ismael said, the leftover of produce is for adornment of the altar, the leftover of the disbursement is for Service vessels. Rebbi Aqiba says, the leftover of the disbursement is for adornment of the altar, the leftover of the libations is for Service vessels. Rebbi Ḥanania the executive officer of the Cohanim says, the leftover of the libations is for adornment of the altar, the leftover of the disbursement is for Service vessels. Neither of them did agree about produce.

“Ben Aḥiyyah for indigestion.” Since the Cohanim were walking barefoot on the floor, and were eating meat, and drinking water, they got indigestion. He knew which wine was good for the intestines and which was noxious for intestines.

“Gabinius the herald.” He was announcing in the Temple. What did he say? “The Cohanim to the service, and the Levites to the podium, and Israel to stand by.” King Agrippas heard his voice at a distance of eight parasangs and gave him rich gifts.

One anoints kings only at a spring, as it was said: Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him as king over Israel. One anoints (kings) [kings sons of kings] only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu, Joash because of Athaliah, Jehu because of Joram. Is it not written, do anoint him, for this one is it, this one needs anointing, but the kings of Israel do not need anointing? But Joaḥaz because of his brother Joiakim who was two years his elder. But did not Josiah hide it? That means that they anointed with balsamum. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings. Rebbi Jehudah Antordiya said, because the scepter shall not be removed from Jehudah. Rebbi Ḥiyya bar Ada said, because of he shall have many days of his kingdom, he and his sons in the midst of Israel. What is written after that? The levitic Cohanim should not.

MISHNAH: Thirteen horns were in the Temple, and it was written on them: New sheqalim, and old sheqalim, nests, young birds for elevation sacrifices, wood, and incense, gold for the cover, and six for voluntary gifts. New sheqalim for the current year, and old ones, one who did not bring the past year, gives it for the next one. “Nests” are turtle doves and “young birds as elevation offerings” are pigeons, all for elevation offerings, the words of Rebbi Jehudah. But the Sages say, of “nests” one is a purification offering and one an elevation offering; “young birds as elevation offerings” are all elevation offerings. If one says, “I am obligated for wood logs”, he may not give less than for two logs; “incense”, he may not give less than for a fistful; “gold”, he may not give less than for a gold denar. “Six for voluntary gifts.” What did they do with this? One buys with it elevation offerings; the flesh is for the Eternal and the skins are for the Cohanim. This explanation did Jehoyada the High Priest explain: It is a reparation offering, repairing, a reparation offering for the Eternal; this is the principle: Elevation offerings should be bought from anything coming because of sin or reparation; the flesh is for the Eternal and the skins are for the Cohanim. It turns out that both parts of the verse are fulfilled, a reparation offering for the Eternal and reparation for the Cohanim. And it says, money for reparation offerings and money for purification offerings are not to be brought to the Eternal’s House, it shall be for the Cohanim.

MISHNAH: Thirteen horns were in the Temple, and it was written on them: New sheqalim, and old sheqalim, nests, young birds for elevation sacrifices, wood, and incense, gold for the cover, and six for voluntary gifts. New sheqalim for the current year, and old ones, one who did not bring the past year, gives it for the next one. “Nests” are turtle doves and “young birds as elevation offerings” are pigeons, all for elevation offerings, the words of Rebbi Jehudah. But the Sages say, of “nests” one is a purification offering and one an elevation offering; “young birds as elevation offerings” are all elevation offerings. If one says, “I am obligated for wood logs”, he may not give less than for two logs; “incense”, he may not give less than for a fistful; “gold”, he may not give less than for a gold denar. “Six for voluntary gifts.” What did they do with this? One buys with it elevation offerings; the flesh is for the Eternal and the skins are for the Cohanim. This explanation did Jehoyada the High Priest explain: It is a reparation offering, repairing, a reparation offering for the Eternal; this is the principle: Elevation offerings should be bought from anything coming because of sin or reparation; the flesh is for the Eternal and the skins are for the Cohanim. It turns out that both parts of the verse are fulfilled, a reparation offering for the Eternal and reparation for the Cohanim. And it says, money for reparation offerings and money for purification offerings are not to be brought to the Eternal’s House, it shall be for the Cohanim.

MISHNAH: Thirteen horns were in the Temple, and it was written on them: New sheqalim, and old sheqalim, nests, young birds for elevation sacrifices, wood, and incense, gold for the cover, and six for voluntary gifts. New sheqalim for the current year, and old ones, one who did not bring the past year, gives it for the next one. “Nests” are turtle doves and “young birds as elevation offerings” are pigeons, all for elevation offerings, the words of Rebbi Jehudah. But the Sages say, of “nests” one is a purification offering and one an elevation offering; “young birds as elevation offerings” are all elevation offerings. If one says, “I am obligated for wood logs”, he may not give less than for two logs; “incense”, he may not give less than for a fistful; “gold”, he may not give less than for a gold denar. “Six for voluntary gifts.” What did they do with this? One buys with it elevation offerings; the flesh is for the Eternal and the skins are for the Cohanim. This explanation did Jehoyada the High Priest explain: It is a reparation offering, repairing, a reparation offering for the Eternal; this is the principle: Elevation offerings should be bought from anything coming because of sin or reparation; the flesh is for the Eternal and the skins are for the Cohanim. It turns out that both parts of the verse are fulfilled, a reparation offering for the Eternal and reparation for the Cohanim. And it says, money for reparation offerings and money for purification offerings are not to be brought to the Eternal’s House, it shall be for the Cohanim.

MISHNAH: Thirteen horns were in the Temple, and it was written on them: New sheqalim, and old sheqalim, nests, young birds for elevation sacrifices, wood, and incense, gold for the cover, and six for voluntary gifts. New sheqalim for the current year, and old ones, one who did not bring the past year, gives it for the next one. “Nests” are turtle doves and “young birds as elevation offerings” are pigeons, all for elevation offerings, the words of Rebbi Jehudah. But the Sages say, of “nests” one is a purification offering and one an elevation offering; “young birds as elevation offerings” are all elevation offerings. If one says, “I am obligated for wood logs”, he may not give less than for two logs; “incense”, he may not give less than for a fistful; “gold”, he may not give less than for a gold denar. “Six for voluntary gifts.” What did they do with this? One buys with it elevation offerings; the flesh is for the Eternal and the skins are for the Cohanim. This explanation did Jehoyada the High Priest explain: It is a reparation offering, repairing, a reparation offering for the Eternal; this is the principle: Elevation offerings should be bought from anything coming because of sin or reparation; the flesh is for the Eternal and the skins are for the Cohanim. It turns out that both parts of the verse are fulfilled, a reparation offering for the Eternal and reparation for the Cohanim. And it says, money for reparation offerings and money for purification offerings are not to be brought to the Eternal’s House, it shall be for the Cohanim.

MISHNAH: If it was found in the countryside, limbs are carrion, cuts are permitted. On holidays, when meat is abundant, even limbs are permitted. Rebbi Simeon said, the Court stipulated seven things, and this was one of them: If a Gentile sent his elevation offering from overseas also sent its libations, they are brought from his property; otherwise they are brought from public money. Similarly, if a proselyte died and the estate includes well-being offerings; if he also has flour offerings they are brought from his property; otherwise they are brought from public money. It is a stipulation of the Court that the flour offering of a deceased High Priest be brought from public money; Rebbi Jehudah says, from his heirs, and it was brought whole. About salt and wood that the Cohanim may use them, and about the Cow that one does not commit larceny with its ashes. And about disqualified nests that they be charged to the public; Rebbi Yose says, he who provides the nests provides the disqualified ones.

MISHNAH: If a gobelin became impure by derivative impurity, one immersed it inside and brought it back immediately. But if by original impurity, one immersed it outside and spread it out in the ante-court because it requires sundown. If it was new, one spreads it out on the roof of the stoa so the people could see its workmanship, which was beautiful. Rabban Simeon ben Gamliel says in the name of Rebbi Simeon, the son of the Executive Officer of the Temple: The thickness of a gobelin was a hand-width. It was woven on 72 strings and each string was composed of 24 threads. Its length 40 cubits and its width 20 cubits; it was made for 820’000 {denar}. Two were made every year and 300 Cohanim were immersing it.

HALAKHAH: “What is ‘the rim of the altar’? A cubit between two horns, on the place reserved for the feet of the Cohanim walking.”

Rebbi Yudan bar Pazi and Rebbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded“; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. The went out and heard Rebbi Ḥizqiah, Rebbi Aḥa in the name of Rebbi Jehudah ben Levi. We never find the House of (Hillel) [Shammai] conceding to the House of (Shammai) [Hillel] except in this matter. Rebbi Ḥunah in the name of Rav Abbaia: The Mishnah says so. “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rebbi Idi said, we might say that the House of Hillel stated this before they conceded. Rebbi Yose said, the Mishnah said so: “After they conceded, Rebbi Eliezer said it should be lifted and burned,” and is Rebbi Eliezer not a follower of Shammai? Rebbi Ḥinena said, the Mishnah said so, after they conceded one to another that it should be lifted, the House of Shammai recused themselves and the others agree with us. Rebbi Abun says, there is another answer, following what Rebbi Hoshaia stated: Since pure {heave}, which for outsiders is forbidden as deadly sin, can be lifted, certainly also impure {heave} which is {prohibited} as positive commandment for Cohanim.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

MISHNAH: After the end of the first day of Tabernacles they descended to the women’s courtyard and instituted there a great alteration. Golden candelabra were there with golden bowls on top and four ladders for each candelabrum. Four children of the young Cohanim, in their hands oil carafes of 120 log, filled each bowl.

MISHNAH: They tore apart the worn-out trousers of the Cohanim and their belts, and from these were lighting. No courtyard was in Jerusalem which was not illuminated by the light of the water-drawing festivity.

MISHNAH: Two Cohanim were standing in the upper gate which leads from the courtyard of Israel to the courtyard of women with two trumpets in their hands. At the rooster’s call they blew straight, modulated, and straight. When they arrived at the tenth step they blew straight, modulated, and straight. When they arrived in the courtyard they blew straight, modulated, and straight. They continued blowing until they arrived at the gate which was the exit to the East. When they arrived at the gate which was the exit to the East they turned their faces to the West and said, our forefathers who were at this place, their backs to the Eternal’s Temple and their faces to the East,prostrating themselves eastwards to the sun, but we, to Yah are our eyes. Rebbi Jehudah says, they were repeating and saying, “we are to Yah; and to Yah are our eyes.”

Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: It is written, do not investigate between good or bad. If he transgressed and investigated, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? Here the Torah permitted to dedicate deficient animals. There, we have stated: “On the eighth day he brings three animals, purification sacrifice, reparation sacrifice, and elevation sacrifice. But the poor man brought birds as reparation and elevation offerings.” Is not the bird as reparation offering deficient in time next to the reparation offering? Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Abba bar Mamal asked before Rebbi Immi: It is written, on the eighth he shall bring. If he transgressed and did not bring, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Yose ben Rebbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring. A baraita disagrees with Rebbi Yose ben Rebbi Abun: Everybody plans and brings his sacrifices on the holiday. One understands a nazir. Is the sufferer from skin disease not missing atonement? And did we not state, Hallel and joy eight? Explain it for a nazir. Rebbi Sachariah the son-in-law of Rebbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease? Rebbi Ḥanania the son of Rebbi Hillel said, was this not already objected there? And Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat. Here also, Cohanim and the goat.

Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: It is written, do not investigate between good or bad. If he transgressed and investigated, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? Here the Torah permitted to dedicate deficient animals. There, we have stated: “On the eighth day he brings three animals, purification sacrifice, reparation sacrifice, and elevation sacrifice. But the poor man brought birds as reparation and elevation offerings.” Is not the bird as reparation offering deficient in time next to the reparation offering? Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Abba bar Mamal asked before Rebbi Immi: It is written, on the eighth he shall bring. If he transgressed and did not bring, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Yose ben Rebbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring. A baraita disagrees with Rebbi Yose ben Rebbi Abun: Everybody plans and brings his sacrifices on the holiday. One understands a nazir. Is the sufferer from skin disease not missing atonement? And did we not state, Hallel and joy eight? Explain it for a nazir. Rebbi Sachariah the son-in-law of Rebbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease? Rebbi Ḥanania the son of Rebbi Hillel said, was this not already objected there? And Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat. Here also, Cohanim and the goat.

MISHNAH: A father and son who saw the new moon should go; not that they could combine one with the other but that if one of them should be found disqualified the second one could team up with another person. Rebbi Simeon says, a father and his son and all relatives are qualified for the testimony of the new moon. Rebbi Yose said, it happened that that Tobias the healer saw the new moon in Jerusalem, he and his son and his freed slave. The Cohanim accepted him and his son and disqualified his slave; but when he came to the Court they accepted him and his slave but disqualified his son.

“The Cohanim accepted him and his son and disqualified his slave,” because of disqualification, “but when he came to the Court they accepted him and his slave but disqualified his son,” because of relative.

All who are obligated to immerse themselves immerse themselves normally on the Ninth of Av and on the Day of Atonement. Rebbi Ḥanina the second-in-command of the Cohanim said, Our God’s House is worth that the Cohanim should lose one immersion because of it. Rebbi Levi preached according to the statement of Rebbi Ḥanina the second-in-command of the Cohanim.

All who are obligated to immerse themselves immerse themselves normally on the Ninth of Av and on the Day of Atonement. Rebbi Ḥanina the second-in-command of the Cohanim said, Our God’s House is worth that the Cohanim should lose one immersion because of it. Rebbi Levi preached according to the statement of Rebbi Ḥanina the second-in-command of the Cohanim.

All who are obligated to immerse themselves immerse themselves normally on the Ninth of Av and on the Day of Atonement. Rebbi Ḥanina the second-in-command of the Cohanim said, Our God’s House is worth that the Cohanim should lose one immersion because of it. Rebbi Levi preached according to the statement of Rebbi Ḥanina the second-in-command of the Cohanim.

MISHNAH: It happened in the days of Rebbi Ḥalafta and Rebbi Ḥanania ben Teradion that somebody stood before the Ark and finished the entire benediction and they answered after him Amen. “Blow, Cohanim”, they blew. “He Who answered our forefather Abraham on Mount Moriah, He may answer you and hear your vociferation today.” “Treble, Cohanim”, they trebled. “He Who answered our forefathers on the Reed Sea, He may answer you and hear your vociferation today.” When the case came before the Sages they said, this we only used to do at the Eastern gate.

MISHNAH: It happened in the days of Rebbi Ḥalafta and Rebbi Ḥanania ben Teradion that somebody stood before the Ark and finished the entire benediction and they answered after him Amen. “Blow, Cohanim”, they blew. “He Who answered our forefather Abraham on Mount Moriah, He may answer you and hear your vociferation today.” “Treble, Cohanim”, they trebled. “He Who answered our forefathers on the Reed Sea, He may answer you and hear your vociferation today.” When the case came before the Sages they said, this we only used to do at the Eastern gate.

MISHNAH: On three occasions the Cohanim lift their hands four times a day, during morning prayers, musaf, afternoon prayers, and at the closing of the doors: On fast-days, for the bystanders, and on the Day of Atonement.

But was it not stated, if he was known in his town he is permitted? As the following: The finger of Rebbi Naftali was bent. He came and asked Rebbi Mana, who said to him, since you are known in your town it is permitted. Rav Ḥuna disqualified one with sparse facial hair. But was it not stated, if he was known in his town he is permitted? Rebbi Mana said, it was a holiday; so they should not say, we saw a minor lifting his hands. Rebbi Yose said, this implies that one is forbidden to look at the Cohanim at the moment when they are blessing. Rebbi Ḥaggai, when they said, one does not look, was it not because of inattention? By Moses, I shall look and my attention will not be diverted.

From where the lifting of hands? So you shall bless the Children of Israel. So far during the morning prayers. At musaf? Aaron lifted his hands for the people. Is not this verse distorted? Should it not read: he descended from making the purification sacrifice, and the elevation sacrifice, and the well-being sacrifice, and after this, Aaron lifted his hands for the people? But it teaches that while descending from the altar he lifted his hands and blessed the people. And he blessed them, standing. I could think, not while standing. The verse says, the Eternal, your God, selected them to serve Him and to bless in His Name. It combines blessing with service. Since service is done standing, also blessing is done standing. And so it says, the Levitic Cohanim rose and blessed the people. The verse speaks of the generation of Ezechias, when they toiled in the Torah. But in other generations, when they were serving foreign worship, what does it say? When you spread your hands my eyes shall disregard you. And he blessed them, any blessing. But we did not hear which it was until the verse came and explained it: The Eternal shall bless you and guard you. The Eternal shall enlighten His presence to you and show you favor. The Eternal shall turn His presence to you and give you peace.

Until when is Ne`ilah? The rabbis of Caesarea say: Rav and Rebbi Joḥanan disagree. Rav said, when the gates of Heaven are locked. Rebbi Joḥanan: when the gates of the Temple are locked. Rebbi Yudan Antordaya said, the Mishnah supports Rebbi Joḥanan: “On three occasions do the Cohanim lift their hands four times in one day, mornings, Musaph, Minḥah, and at the locking of the gates.” May you say that the gates of heaven are locked while it is still daytime?

Rebbi Jonah said, these daily sacrifices are the offerings of all of Israel. Could all of Israel ascend to Jerusalem? Is it not written, three times a year all your males shall be seen? If all of Israel would sit there and do nothing, is there not written, you shall harvest your grain? Who would harvest their grain? But the early prophets instituted 24 watches; from each watch there were [Cohanim, Levites, and Israel] present in Jerusalem. It was stated, twenty-four thousand. A stand-by group from Jerusalem, and half a stand-by group from Jericho. Jericho also could have produced a full stand-by group, but to give precedence to Jerusalem it only produced half a stand-by group. The Cohanim for service, the Levites for the podium, and the Israel as proof that they are the agents for all of Israel.

Rebbi Jonah said, these daily sacrifices are the offerings of all of Israel. Could all of Israel ascend to Jerusalem? Is it not written, three times a year all your males shall be seen? If all of Israel would sit there and do nothing, is there not written, you shall harvest your grain? Who would harvest their grain? But the early prophets instituted 24 watches; from each watch there were [Cohanim, Levites, and Israel] present in Jerusalem. It was stated, twenty-four thousand. A stand-by group from Jerusalem, and half a stand-by group from Jericho. Jericho also could have produced a full stand-by group, but to give precedence to Jerusalem it only produced half a stand-by group. The Cohanim for service, the Levites for the podium, and the Israel as proof that they are the agents for all of Israel.

It was stated: “Rebbi Simeon said, Cohanim, Levites, Israel, and song invalidate the sacrifice.” Rebbi Abun in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: The entire congregation were bowing down, these are Israel, and the song was sung, these are the Levites, and the trumpets were trumpeting, these are the Cohanim, everything up to the end of the elevation offering, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here: And I gave the Levites to Aaron and his sons from the midst of the Children of Israel, these are the Levites, to work the service of the Children of Israel in the Tent of Meeting, these are the Cohanim, and to atone for the Children of Israel, that is the song, so there shall be no plague when the Children of Israel approach the Sanctuary, these are Israel.

It was stated: “Rebbi Simeon said, Cohanim, Levites, Israel, and song invalidate the sacrifice.” Rebbi Abun in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: The entire congregation were bowing down, these are Israel, and the song was sung, these are the Levites, and the trumpets were trumpeting, these are the Cohanim, everything up to the end of the elevation offering, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here: And I gave the Levites to Aaron and his sons from the midst of the Children of Israel, these are the Levites, to work the service of the Children of Israel in the Tent of Meeting, these are the Cohanim, and to atone for the Children of Israel, that is the song, so there shall be no plague when the Children of Israel approach the Sanctuary, these are Israel.

It was stated: “Rebbi Simeon said, Cohanim, Levites, Israel, and song invalidate the sacrifice.” Rebbi Abun in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: The entire congregation were bowing down, these are Israel, and the song was sung, these are the Levites, and the trumpets were trumpeting, these are the Cohanim, everything up to the end of the elevation offering, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here: And I gave the Levites to Aaron and his sons from the midst of the Children of Israel, these are the Levites, to work the service of the Children of Israel in the Tent of Meeting, these are the Cohanim, and to atone for the Children of Israel, that is the song, so there shall be no plague when the Children of Israel approach the Sanctuary, these are Israel.

HALAKHAH: Rebbi Joḥanan bar Marius understood it from the following: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide, and deficient in time, and he was a Levite. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal. It is written, the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat. Rebbi Joḥanan said, the thigh and the fat tail. Rebbi Eleazar said, the thigh and the breast, as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar? Rebbi Eleazar answered, is it not written, Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written, they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us.

HALAKHAH: Rebbi Joḥanan bar Marius understood it from the following: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide, and deficient in time, and he was a Levite. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal. It is written, the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat. Rebbi Joḥanan said, the thigh and the fat tail. Rebbi Eleazar said, the thigh and the breast, as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar? Rebbi Eleazar answered, is it not written, Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written, they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us.

HALAKHAH: Rebbi Joḥanan bar Marius understood it from the following: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide, and deficient in time, and he was a Levite. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal. It is written, the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat. Rebbi Joḥanan said, the thigh and the fat tail. Rebbi Eleazar said, the thigh and the breast, as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar? Rebbi Eleazar answered, is it not written, Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written, they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us.

From where that the Cohanim may fulfill their obligation with ḥallah or heave, and Israel with Second Tithe on Passover? The verse says, you shall eat mazzot; this adds. Could I think that they may fulfill their obligation with First Fruits? The verse says, inallyour dwelling places you shall eat mazzot, mazzah which may be eaten at any dwelling place; this excludes First Fruits which are not eaten at any dwelling place. They objected, but may Second Tithe be eaten at any dwelling place? It may be redeemed and be eaten at any dwelling place. Rebbi Abun bar Ḥiyya asked: What was bought with tithe money and became impure, following Rebbi Jehudah, since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it. Rebbi Simeon ben Laqish asked: Ḥallah from dough made from Second Tithe in Jerusalem, since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it.

“In matters of real estate nine and a Cohen.” Corresponding to the ten times “Cohen” is mentioned in the paragraph. Then should they not all be Cohanim? An inclusion after an inclusion is an exclusion. Then could they all be Israel? The paragraph has no result without a Cohen. That is, if one dedicated the body of a field. But if he said, I am vowing the value of my field for the Temple, let us hear from the following: “Appraisal of movables by three {appraisers}.” Do there exist appraisals not of movables? Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: If somebody says, I am vowing my appraisal, and comes to settle his debt by real estate, one appraises it by ten {persons}, by movables by three. Is one who says, I am vowing my appraisal not like one who says, I am vowing my field’s value? But if he said, I am vowing a hundred mina for the Temple, one appraises him by three. Should he become rich, he will be judged by what he can afford.

HALAKHAH: It was stated, in his face. But was it not stated, if he was known in his town he is permitted? As the following: The finger of Rebbi Naftali was bent. He came and asked Rebbi Mana, who said to him, since you are known in your town it is permitted. Rav Ḥuna disqualified one with sparse facial hair. But was it not stated, if he was known in his town he is permitted? Rebbi Mana said, it was a crowded holiday; so they should not say, we saw a minor lifting his hands. Rebbi Yose said, this implies that one is forbidden to look at the Cohanim at the moment when they are blessing Israel. Rebbi Ḥaggai, when they said, one does not look, was it not because of inattention? By Moses, I shall look and my attention will not be diverted.

MISHNAH: Israel fulfill their obligation with vows, and voluntary gifts and animal tithe, and the Cohanim with purification sacrifices, and reparation sacrifices, and breast and thigh, and firstlings, but not with birds or cereal sacrifices.

HALAKHAH: Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the las festival day for joy. Or maybe also the nights of the firs day of the festival? Or inverse? Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be joyous on your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, “hallel and joy eight”? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

HALAKHAH: Do vessels need immersion? Rebbi Abba said, I am saying that possibly one of the vessels there was not sprinkled upon. Then should we not suspect all of them? Rebbi Abun bar Ḥiyya said, I am saying that there was one of the Cohanim who left to speak with a woman about her nest and a drop of spittle fell on his clothing from her mouth and made him impure. Then should we not suspect all of them? Explain it if it became impure by fluids of uncertain status. There we have stated: “Fluids of uncertain status, to become impure they are impure, to make impure they are pure.” There about heave, here about sancta. One is restrictive for sancta.

Text of the parallel Qiddušin 4:1: Rebbi Jacob bar Aḥa presented traditions: Rebbi Ḥanina and Rebbi Joshua ben Levi, one declares permissible and the other admits. He who declares permissible admits. But he who admits does not declare admissible. Rebbi Yose ben Rebbi Abun in the name of Rebbi Naḥman bar Jacob: Babylonia, as far as family pedigree is concerned, extends up to the zrvq canal. Rebbi Yose ben Rebbi Abun said, Rav and Samuel, one said up to the zrvq canal, the other said up to the Wani canal. Rav Jehudah said, between the rivers is like Nahardea as far as family pedigree is concerned. Rebbi Ḥanina ben Beroqa in the name of Rav Jehudah: The people of Mesene are questionable only because of doubts of desecrated women. The Cohanim amongst them did not care about divorcees. There, they called Mesene dead, Media sick, Elam and gbby dying. The maritime district is the purple-blue of Babylonia. Šny’, gbby’, and ṣrry are purple-blue of the maritime district.

HALAKHAH: “If two [men] gave qiddushin to two sisters,” etc. It was stated: These rules apply both for Israel and for Cohanim. That is, if ḥalîṣah was performed first and the levirate afterwards. But to perform levirate first is forbidden; maybe his brother will die and it will turn out that he cohabited with the sister of his sister-in-law. Rav Ḥisda said, that means that having relations with the sister of his sister-in-law does not make her unfit for [marriage into] priesthood. Rebbi Yose bar Abba said, Rebbi Ḥiyya stated: He who cohabited with the sister of a woman for whom he had performed ḥalîṣah did not make her unfit for [marriage into] priesthood.

HALAKHAH: “If each [of the deceased] had two brothers”. That is, for Israel, but for Cohanim they are forbidden.

Rebbi Ḥinena said, the Mishnah does not follow Rebbi Jehudah, since Rebbi Jehudah said that four congregations are called “congregation”, the congregation of Cohanim, the congregation of Levites, the congregation of Israelites, the cogregation of converts. They objected to Rebbi Jehudah, but is it not written, “one injured in his testicles should not come”? That refers to bodily blemishes. But is it not written, “children that will be born to them, the third generation shall come from them”? That is a positive commandment. But the rabbis said, there are three congregations, the congregation of Cohanim, the congregation of Levites, the congregation of Israelites; “they shall not come, they shall not come, they shall not come.”

Rebbi Ḥinena said, the Mishnah does not follow Rebbi Jehudah, since Rebbi Jehudah said that four congregations are called “congregation”, the congregation of Cohanim, the congregation of Levites, the congregation of Israelites, the cogregation of converts. They objected to Rebbi Jehudah, but is it not written, “one injured in his testicles should not come”? That refers to bodily blemishes. But is it not written, “children that will be born to them, the third generation shall come from them”? That is a positive commandment. But the rabbis said, there are three congregations, the congregation of Cohanim, the congregation of Levites, the congregation of Israelites; “they shall not come, they shall not come, they shall not come.”

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that a family in Rhodes was in bad reputation. Rebbi sent Rebbi Romanus to investigate them. He investigated and found that a grandmother had been converted at less than three years and a day of age, and he declared them fit for the priesthood. Rav Hoshaia said, he declared them fit following Rebbi Simeon. Rebbi Zeїra said, here it is everybody’s opinion since Rebbi Zeїra said in the name of Rav Ada bar Ahava, Rebbi Judan brings it in the name of Rebbi Abbahu in the name of Rebbi Joḥanan: The child of an adult is fit since it is a prohibition deduced from a positive commandment. (Lev. 21:13) “But he shall take a wife in her virginity,” which is a prohibition deduced from a positive commandment. Similarly, (Lev. 21:14) “only a virgin from among his people he shall take as wife,” not a proselyte. Any prohibition deduced from a positive commandment is a positive commandment. Rebbi Hoshaia objected: But the second generation of an Egyptian is under a prohibition deduced from a positive commandment! Rebbi Hoshaia turned around and said, a positive commandment for an Israel cannot be compared to a positive commandment for Cohanim. A positive commandment for an Israel implies a prohibition for everybody. A positive commandment for Cohanim implies a prohibition for Cohanim but a permission for Levites and Israel.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that a family in Rhodes was in bad reputation. Rebbi sent Rebbi Romanus to investigate them. He investigated and found that a grandmother had been converted at less than three years and a day of age, and he declared them fit for the priesthood. Rav Hoshaia said, he declared them fit following Rebbi Simeon. Rebbi Zeїra said, here it is everybody’s opinion since Rebbi Zeїra said in the name of Rav Ada bar Ahava, Rebbi Judan brings it in the name of Rebbi Abbahu in the name of Rebbi Joḥanan: The child of an adult is fit since it is a prohibition deduced from a positive commandment. (Lev. 21:13) “But he shall take a wife in her virginity,” which is a prohibition deduced from a positive commandment. Similarly, (Lev. 21:14) “only a virgin from among his people he shall take as wife,” not a proselyte. Any prohibition deduced from a positive commandment is a positive commandment. Rebbi Hoshaia objected: But the second generation of an Egyptian is under a prohibition deduced from a positive commandment! Rebbi Hoshaia turned around and said, a positive commandment for an Israel cannot be compared to a positive commandment for Cohanim. A positive commandment for an Israel implies a prohibition for everybody. A positive commandment for Cohanim implies a prohibition for Cohanim but a permission for Levites and Israel.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that a family in Rhodes was in bad reputation. Rebbi sent Rebbi Romanus to investigate them. He investigated and found that a grandmother had been converted at less than three years and a day of age, and he declared them fit for the priesthood. Rav Hoshaia said, he declared them fit following Rebbi Simeon. Rebbi Zeїra said, here it is everybody’s opinion since Rebbi Zeїra said in the name of Rav Ada bar Ahava, Rebbi Judan brings it in the name of Rebbi Abbahu in the name of Rebbi Joḥanan: The child of an adult is fit since it is a prohibition deduced from a positive commandment. (Lev. 21:13) “But he shall take a wife in her virginity,” which is a prohibition deduced from a positive commandment. Similarly, (Lev. 21:14) “only a virgin from among his people he shall take as wife,” not a proselyte. Any prohibition deduced from a positive commandment is a positive commandment. Rebbi Hoshaia objected: But the second generation of an Egyptian is under a prohibition deduced from a positive commandment! Rebbi Hoshaia turned around and said, a positive commandment for an Israel cannot be compared to a positive commandment for Cohanim. A positive commandment for an Israel implies a prohibition for everybody. A positive commandment for Cohanim implies a prohibition for Cohanim but a permission for Levites and Israel.

“A Levitic woman betrothed to a Cohen.” “Any pure person in your house may eat it,” but he is not in her house. “From a Cohen”, for the one born in his house; this one is not born in his house. “The one waiting for her Cohen levir,” “any pure person in your house may eat it,” but she is not in his house. “Similarly, the daughter of a Cohen [betrothed] to a Levite should eat neither heave nor tithe.” We understand that she should not eat heave. But tithe any way you take it, if she is a Cohen’s daughter she should eat, if she is a Levite’s wife she should eat. Rebbi Hila in the name of Rebbi Joḥanan: [It follows] him who says one does not give tithe to Cohanim. That means, he himself says one gives heave to Cohanim.

“A Levitic woman betrothed to a Cohen.” “Any pure person in your house may eat it,” but he is not in her house. “From a Cohen”, for the one born in his house; this one is not born in his house. “The one waiting for her Cohen levir,” “any pure person in your house may eat it,” but she is not in his house. “Similarly, the daughter of a Cohen [betrothed] to a Levite should eat neither heave nor tithe.” We understand that she should not eat heave. But tithe any way you take it, if she is a Cohen’s daughter she should eat, if she is a Levite’s wife she should eat. Rebbi Hila in the name of Rebbi Joḥanan: [It follows] him who says one does not give tithe to Cohanim. That means, he himself says one gives heave to Cohanim.

Rebbi Bisna in the name of Rebbi Joshua ben Levi: A promiscuous priestly woman may eat tithe. Is that not the Mishnah: “the daughter of a Cohen from heave,” this implies that she eats tithe. It may follow him who says that tithe is not given to Cohanim. Rebbi Nasa said, the words of the rabbis disagree, since Rebbi Hila, Simeon ben Yosina, in the name of Rebbi Hoshaia said: If a Cohen came upon a divorcee, had a son from her, and died. [If the father died] within thirty days [of the son’s birth], the son must redeem himself. After thirty days, the presumption is that his father redeemed him. If he redeems for others, certainly for his son.

HALAKHAH: “If the child of a priestly woman was mixed up,” etc. “Both may eat heave”, since slaves of Cohanim eat heave.

MISHNAH: When the mixed-up children became adults and manumitted one another they may marry women appropriate for the priesthood, may not defile themselves for the dead, but if they became defiled they do not suffer forty lashes. They may not eat heave, but if they ate they do not have to pay its value and and additional fifth. They cannot attend distributions on the threshing floor; they have to sell their heave, but the money is theirs. They have no part in the Temple sacrifices, one does not give them sacrifices, but one cannot take theirs from them. They are exempt from the foreleg, the chin, and the first stomach. Their firstborn animal should graze until it develops a blemish. One charges them with the disabilities of an Israel and those of Cohanim.

MISHNAH: [A woman] did not wait three months after [the death of] her husband, married, and gave birth, and it is not known whether it is a nine months’ child of the first or a seven months’ child of the second. If she had sons from the first and the second, they perform ḥalîṣah but not levirate. Similarly, he performs ḥalîṣah but not levirate. If he had brothers from the first or from the second not from the same mother, he may perform ḥalîṣah or levirate and they may perform ḥalîṣah or levirate. If one was an Israel and the other a priest, he may marry a woman appropriate for the priesthood, may not defile himself for the dead, but if he became defiled he does not suffer forty lashes. He may not eat heave but if he ate, he does not have to pay its value and additional fifth. He cannot attend distributions on the threshing floor. He has to sell his heave but the money is his. He has no part in the Temple sacrifices, one does not give him sacrifices but one cannot take his from him. He is exempt from the foreleg, the chin, and the first stomach. His firstborn animal should graze until it develops a blemish. One charges him with the disabilities of an Israel and those of Cohanim. If both were Cohanim, he has to mourn intensely for them and they for him. He may not defile himself for them, they may not defile themselves for him. He does not inherit from them but they inherit from him. He is not prosecutable if he injures or curses either one of them. He may serve on the watch of either one but does not participate in distributions. If both were of the same watch, he takes one part.

MISHNAH: [A woman] did not wait three months after [the death of] her husband, married, and gave birth, and it is not known whether it is a nine months’ child of the first or a seven months’ child of the second. If she had sons from the first and the second, they perform ḥalîṣah but not levirate. Similarly, he performs ḥalîṣah but not levirate. If he had brothers from the first or from the second not from the same mother, he may perform ḥalîṣah or levirate and they may perform ḥalîṣah or levirate. If one was an Israel and the other a priest, he may marry a woman appropriate for the priesthood, may not defile himself for the dead, but if he became defiled he does not suffer forty lashes. He may not eat heave but if he ate, he does not have to pay its value and additional fifth. He cannot attend distributions on the threshing floor. He has to sell his heave but the money is his. He has no part in the Temple sacrifices, one does not give him sacrifices but one cannot take his from him. He is exempt from the foreleg, the chin, and the first stomach. His firstborn animal should graze until it develops a blemish. One charges him with the disabilities of an Israel and those of Cohanim. If both were Cohanim, he has to mourn intensely for them and they for him. He may not defile himself for them, they may not defile themselves for him. He does not inherit from them but they inherit from him. He is not prosecutable if he injures or curses either one of them. He may serve on the watch of either one but does not participate in distributions. If both were of the same watch, he takes one part.

HALAKHAH: “[A woman] did not wait three months,” etc. “If both were Cohanim, he has to mourn intensely for them,” etc. Where do we hold? It is impossible after death [of the first] since we have stated: “He has to mourn intensely for them and they for him.” One understands that he does not defile himself for the second [husband], I say that he is the son of the first. But why does he not defile himself for the first one? It must be that he divorced. Then, as you take it, if he is his son, he should defile himself for him. If he is not his son, he is desecrated, and what happens if he defiles himself? It must be that he raped. Did not Rebbi Abba say in the name of Abba bar Jeremiah that a rape victim does not have to wait three months? Should we say, following the rabbis, but we follow Rebbi Yose!

MISHNAH: If her flour offering became impure before it was sanctified in a Temple vessel, it is treated like all other flour offerings and should be redeemed. After it was sanctified in a Temple vessel, it is treated like all other flour offerings and should be burned. The flour offerings are burned in the following cases: One who says, I am impure for you, or that witnesses declared that she was impure; one who refuses to drink, or whose husband does not want to let her drink, or whose husband slept with her on the road. In addition, the flour offerings of women married to Cohanim are burned.

“A Cohen’s daughter may defile herself for the dead.” Rebbi Dosa from Malḥiyya, Rebbi Aḥa in the name of Rebbi Eleazar: A Cohen’s daughter is permitted to leave the Land. What is the reason? “Say to the Cohanim.” Not to the daughters of Cohanim. If it were not so, what would he say? Because she is included in the decree, she cannot leave. Why should she not be included in the decree and be forbidden to leave? If you say so, you push aside the paragraph on impurities.

“A Cohen’s daughter may defile herself for the dead.” Rebbi Dosa from Malḥiyya, Rebbi Aḥa in the name of Rebbi Eleazar: A Cohen’s daughter is permitted to leave the Land. What is the reason? “Say to the Cohanim.” Not to the daughters of Cohanim. If it were not so, what would he say? Because she is included in the decree, she cannot leave. Why should she not be included in the decree and be forbidden to leave? If you say so, you push aside the paragraph on impurities.

“A Cohen eats most holy [food], a Cohen’s daughter may not eat most holy [food].” For it is written (Lev. 7:6): “Every male among the Cohanim shall eat it.”

There, they say: The prophet Haggai asked two questions; one they answered correctly and one incorrectly. “Assume a man carries holy meat in the corner of his garment.” The corner is of primary impurity, the holy meat of second degree, bread and soup of third degree, wine, oil, and food of the fourth. Does there exist a fourth degree of impurity for sanctified food? “The Cohanim answered, and said: No.” They did not answer correctly, since there is a fourth degree of impurity for sanctified food. “Ḥaggai said, if a person impure by the impurity of the dead would touch all of these, would they be impure?” If the corner would be impure by the impurity of the dead and touched these. Would it be impure? “The Cohanim answered and said, it would be impure.” They answered correctly. But Rebbi Jeremiah, Rebbi Ḥiyya said in the name of Rebbi Joḥanan: He asked them before they decided about fourth degree [impurity] for sanctified food. Then why did he curse them? As a person who looks for a pretext against his neighbor. What difference does it make for the House? Is that not what he said: “What they are sacrificing there is impure”? That is what Rebbi Simon bar Zavdi said, they found the skull of Oman the Jebusite under the altar.

There, they say: The prophet Haggai asked two questions; one they answered correctly and one incorrectly. “Assume a man carries holy meat in the corner of his garment.” The corner is of primary impurity, the holy meat of second degree, bread and soup of third degree, wine, oil, and food of the fourth. Does there exist a fourth degree of impurity for sanctified food? “The Cohanim answered, and said: No.” They did not answer correctly, since there is a fourth degree of impurity for sanctified food. “Ḥaggai said, if a person impure by the impurity of the dead would touch all of these, would they be impure?” If the corner would be impure by the impurity of the dead and touched these. Would it be impure? “The Cohanim answered and said, it would be impure.” They answered correctly. But Rebbi Jeremiah, Rebbi Ḥiyya said in the name of Rebbi Joḥanan: He asked them before they decided about fourth degree [impurity] for sanctified food. Then why did he curse them? As a person who looks for a pretext against his neighbor. What difference does it make for the House? Is that not what he said: “What they are sacrificing there is impure”? That is what Rebbi Simon bar Zavdi said, they found the skull of Oman the Jebusite under the altar.

Rebbi Aḥa in the name of Rebbi Abba bar Cahana: They were expert in pushings but not expert in slight impurities. “Assume a man carries holy meat,” he asked them whether someone impure by the impurity of the dead imparts impurity by pushing. “The Cohanim answered, and said: No;” they answered him correctly. He asked them whether someone impure by the impurity of the dead imparts slight impurity. “The Cohanim answered and said: It will be impure.” They did not answer correctly, for the impurity of the dead does not impart slight impurity.

Rebbi Aḥa in the name of Rebbi Abba bar Cahana: They were expert in pushings but not expert in slight impurities. “Assume a man carries holy meat,” he asked them whether someone impure by the impurity of the dead imparts impurity by pushing. “The Cohanim answered, and said: No;” they answered him correctly. He asked them whether someone impure by the impurity of the dead imparts slight impurity. “The Cohanim answered and said: It will be impure.” They did not answer correctly, for the impurity of the dead does not impart slight impurity.

Rebbi Tanḥuma, Rebbi Phineas, in the name of Rebbi Levi: He asked them about the fifth degree of sanctified food. “Assume a man carries holy meat in the corner of his garment.” The corner is of primary impurity, the holy meat of second degree, bread and soup third, wine and oil fourth, and the food of the fifth degree. Does there exist fifth degree impurity for sanctified food? “The Cohanim answered, and said: No.” They did answer correctly, since there is no fifth degree impurity for sanctified food. Then why did he curse them? As a person who looks for a pretext against his neighbor. What difference does it make for the House? Is that not what Rebbi Simon bar Zavdi said, they found the skull of Ornan the Jebusite under the altar.

MISHNAH: Six tribes climbed to the top of Mount Gerizim and six tribes climbed to the top of Mount Ebal while the Cohanim, the Levites, and the ark were below in the middle. The Cohanim were surrounding the ark, the Levites the Cohanim, and all of Israel [were] on both sides, as it was said: “And all of Israel, its Elders, its policemen, its judges were standing on both sides of the ark …” They turned their faces towards Mount Gerizim and opened with the blessing: “Blessed be the man who will not make a hewn or molten [image], the Eternal’s abomination, made by an artisan, and will not put it up in secret.” These and those did answer and say: Amen. They turned their faces towards Mount Ebal and opened with the curse: “Cursed be the man who would make a hewn or molten [image], the Eternal’s abomination, made by an artisan, and would put it up in secret.” These and those did answer and say: Amen, until they finished blessings and curses.

MISHNAH: Six tribes climbed to the top of Mount Gerizim and six tribes climbed to the top of Mount Ebal while the Cohanim, the Levites, and the ark were below in the middle. The Cohanim were surrounding the ark, the Levites the Cohanim, and all of Israel [were] on both sides, as it was said: “And all of Israel, its Elders, its policemen, its judges were standing on both sides of the ark …” They turned their faces towards Mount Gerizim and opened with the blessing: “Blessed be the man who will not make a hewn or molten [image], the Eternal’s abomination, made by an artisan, and will not put it up in secret.” These and those did answer and say: Amen. They turned their faces towards Mount Ebal and opened with the curse: “Cursed be the man who would make a hewn or molten [image], the Eternal’s abomination, made by an artisan, and would put it up in secret.” These and those did answer and say: Amen, until they finished blessings and curses.

MISHNAH: Six tribes climbed to the top of Mount Gerizim and six tribes climbed to the top of Mount Ebal while the Cohanim, the Levites, and the ark were below in the middle. The Cohanim were surrounding the ark, the Levites the Cohanim, and all of Israel [were] on both sides, as it was said: “And all of Israel, its Elders, its policemen, its judges were standing on both sides of the ark …” They turned their faces towards Mount Gerizim and opened with the blessing: “Blessed be the man who will not make a hewn or molten [image], the Eternal’s abomination, made by an artisan, and will not put it up in secret.” These and those did answer and say: Amen. They turned their faces towards Mount Ebal and opened with the curse: “Cursed be the man who would make a hewn or molten [image], the Eternal’s abomination, made by an artisan, and would put it up in secret.” These and those did answer and say: Amen, until they finished blessings and curses.