rebbi

“From where that just as one prepares another Cohen in his stead for maybe a disability will happen to him, so one preliminarily marries to him another wife in case something happen to his wife, as it is said, and he atone for himself and for his house; his house is his wife, the words of Rebbi Jehudah. Rebbi Yose said to him, in that case there is no end to it, maybe not only this wife but also the other wife would die.” Rebbi Mana said, before you question Rebbi Jehudah, question Rebbi Jehudah, question the rabbis! Maybe an emission would happen both to this Cohen and to the other Cohen. Emissions are frequent, death is not frequent. They decided about what is frequent, but did not decide about what is infrequent. We find that Rebbi Jehudah said, death is frequent; that is what we have stated there: “Rebbi Jehudah says, one also prepares for him another wife, maybe his wife would die.” There we have stated: “One who brings a bill of divorce and left him old or sick, delivers to her under the presumption that the man be alive.” There you are saying, death is infrequent, and here you are saying, death is frequent. There it is a private matter, here a public act. Is one more restrictive in public acts, as we have stated: “Rebbi Jehudah says, there was no horn for nests in Jerusalem because of mixing, maybe one of them would die and it would turn out that money of purification sacrifices that must be left to die is mixed up in the offering.” Could he not preliminarily marry her yesterday? And he atone for himself and for his house; but not for two houses. Rebbi Gamliel bar Inyani asked before Rebbi Mana: Is he not like one who acquires something on the Sabbath? He answered him, it is because they permitted Sabbath restriction in the Sanctuary. Rebbi Mana said, this implies that those who marry a widow must take her in when it is still daytime, lest he be like someone who acquires on the Sabbath.

“From where that just as one prepares another Cohen in his stead for maybe a disability will happen to him, so one preliminarily marries to him another wife in case something happen to his wife, as it is said, and he atone for himself and for his house; his house is his wife, the words of Rebbi Jehudah. Rebbi Yose said to him, in that case there is no end to it, maybe not only this wife but also the other wife would die.” Rebbi Mana said, before you question Rebbi Jehudah, question Rebbi Jehudah, question the rabbis! Maybe an emission would happen both to this Cohen and to the other Cohen. Emissions are frequent, death is not frequent. They decided about what is frequent, but did not decide about what is infrequent. We find that Rebbi Jehudah said, death is frequent; that is what we have stated there: “Rebbi Jehudah says, one also prepares for him another wife, maybe his wife would die.” There we have stated: “One who brings a bill of divorce and left him old or sick, delivers to her under the presumption that the man be alive.” There you are saying, death is infrequent, and here you are saying, death is frequent. There it is a private matter, here a public act. Is one more restrictive in public acts, as we have stated: “Rebbi Jehudah says, there was no horn for nests in Jerusalem because of mixing, maybe one of them would die and it would turn out that money of purification sacrifices that must be left to die is mixed up in the offering.” Could he not preliminarily marry her yesterday? And he atone for himself and for his house; but not for two houses. Rebbi Gamliel bar Inyani asked before Rebbi Mana: Is he not like one who acquires something on the Sabbath? He answered him, it is because they permitted Sabbath restriction in the Sanctuary. Rebbi Mana said, this implies that those who marry a widow must take her in when it is still daytime, lest he be like someone who acquires on the Sabbath.

“From where that just as one prepares another Cohen in his stead for maybe a disability will happen to him, so one preliminarily marries to him another wife in case something happen to his wife, as it is said, and he atone for himself and for his house; his house is his wife, the words of Rebbi Jehudah. Rebbi Yose said to him, in that case there is no end to it, maybe not only this wife but also the other wife would die.” Rebbi Mana said, before you question Rebbi Jehudah, question Rebbi Jehudah, question the rabbis! Maybe an emission would happen both to this Cohen and to the other Cohen. Emissions are frequent, death is not frequent. They decided about what is frequent, but did not decide about what is infrequent. We find that Rebbi Jehudah said, death is frequent; that is what we have stated there: “Rebbi Jehudah says, one also prepares for him another wife, maybe his wife would die.” There we have stated: “One who brings a bill of divorce and left him old or sick, delivers to her under the presumption that the man be alive.” There you are saying, death is infrequent, and here you are saying, death is frequent. There it is a private matter, here a public act. Is one more restrictive in public acts, as we have stated: “Rebbi Jehudah says, there was no horn for nests in Jerusalem because of mixing, maybe one of them would die and it would turn out that money of purification sacrifices that must be left to die is mixed up in the offering.” Could he not preliminarily marry her yesterday? And he atone for himself and for his house; but not for two houses. Rebbi Gamliel bar Inyani asked before Rebbi Mana: Is he not like one who acquires something on the Sabbath? He answered him, it is because they permitted Sabbath restriction in the Sanctuary. Rebbi Mana said, this implies that those who marry a widow must take her in when it is still daytime, lest he be like someone who acquires on the Sabbath.

“From where that just as one prepares another Cohen in his stead for maybe a disability will happen to him, so one preliminarily marries to him another wife in case something happen to his wife, as it is said, and he atone for himself and for his house; his house is his wife, the words of Rebbi Jehudah. Rebbi Yose said to him, in that case there is no end to it, maybe not only this wife but also the other wife would die.” Rebbi Mana said, before you question Rebbi Jehudah, question Rebbi Jehudah, question the rabbis! Maybe an emission would happen both to this Cohen and to the other Cohen. Emissions are frequent, death is not frequent. They decided about what is frequent, but did not decide about what is infrequent. We find that Rebbi Jehudah said, death is frequent; that is what we have stated there: “Rebbi Jehudah says, one also prepares for him another wife, maybe his wife would die.” There we have stated: “One who brings a bill of divorce and left him old or sick, delivers to her under the presumption that the man be alive.” There you are saying, death is infrequent, and here you are saying, death is frequent. There it is a private matter, here a public act. Is one more restrictive in public acts, as we have stated: “Rebbi Jehudah says, there was no horn for nests in Jerusalem because of mixing, maybe one of them would die and it would turn out that money of purification sacrifices that must be left to die is mixed up in the offering.” Could he not preliminarily marry her yesterday? And he atone for himself and for his house; but not for two houses. Rebbi Gamliel bar Inyani asked before Rebbi Mana: Is he not like one who acquires something on the Sabbath? He answered him, it is because they permitted Sabbath restriction in the Sanctuary. Rebbi Mana said, this implies that those who marry a widow must take her in when it is still daytime, lest he be like someone who acquires on the Sabbath.

“From where that just as one prepares another Cohen in his stead for maybe a disability will happen to him, so one preliminarily marries to him another wife in case something happen to his wife, as it is said, and he atone for himself and for his house; his house is his wife, the words of Rebbi Jehudah. Rebbi Yose said to him, in that case there is no end to it, maybe not only this wife but also the other wife would die.” Rebbi Mana said, before you question Rebbi Jehudah, question Rebbi Jehudah, question the rabbis! Maybe an emission would happen both to this Cohen and to the other Cohen. Emissions are frequent, death is not frequent. They decided about what is frequent, but did not decide about what is infrequent. We find that Rebbi Jehudah said, death is frequent; that is what we have stated there: “Rebbi Jehudah says, one also prepares for him another wife, maybe his wife would die.” There we have stated: “One who brings a bill of divorce and left him old or sick, delivers to her under the presumption that the man be alive.” There you are saying, death is infrequent, and here you are saying, death is frequent. There it is a private matter, here a public act. Is one more restrictive in public acts, as we have stated: “Rebbi Jehudah says, there was no horn for nests in Jerusalem because of mixing, maybe one of them would die and it would turn out that money of purification sacrifices that must be left to die is mixed up in the offering.” Could he not preliminarily marry her yesterday? And he atone for himself and for his house; but not for two houses. Rebbi Gamliel bar Inyani asked before Rebbi Mana: Is he not like one who acquires something on the Sabbath? He answered him, it is because they permitted Sabbath restriction in the Sanctuary. Rebbi Mana said, this implies that those who marry a widow must take her in when it is still daytime, lest he be like someone who acquires on the Sabbath.

“From where that just as one prepares another Cohen in his stead for maybe a disability will happen to him, so one preliminarily marries to him another wife in case something happen to his wife, as it is said, and he atone for himself and for his house; his house is his wife, the words of Rebbi Jehudah. Rebbi Yose said to him, in that case there is no end to it, maybe not only this wife but also the other wife would die.” Rebbi Mana said, before you question Rebbi Jehudah, question Rebbi Jehudah, question the rabbis! Maybe an emission would happen both to this Cohen and to the other Cohen. Emissions are frequent, death is not frequent. They decided about what is frequent, but did not decide about what is infrequent. We find that Rebbi Jehudah said, death is frequent; that is what we have stated there: “Rebbi Jehudah says, one also prepares for him another wife, maybe his wife would die.” There we have stated: “One who brings a bill of divorce and left him old or sick, delivers to her under the presumption that the man be alive.” There you are saying, death is infrequent, and here you are saying, death is frequent. There it is a private matter, here a public act. Is one more restrictive in public acts, as we have stated: “Rebbi Jehudah says, there was no horn for nests in Jerusalem because of mixing, maybe one of them would die and it would turn out that money of purification sacrifices that must be left to die is mixed up in the offering.” Could he not preliminarily marry her yesterday? And he atone for himself and for his house; but not for two houses. Rebbi Gamliel bar Inyani asked before Rebbi Mana: Is he not like one who acquires something on the Sabbath? He answered him, it is because they permitted Sabbath restriction in the Sanctuary. Rebbi Mana said, this implies that those who marry a widow must take her in when it is still daytime, lest he be like someone who acquires on the Sabbath.

“From where that just as one prepares another Cohen in his stead for maybe a disability will happen to him, so one preliminarily marries to him another wife in case something happen to his wife, as it is said, and he atone for himself and for his house; his house is his wife, the words of Rebbi Jehudah. Rebbi Yose said to him, in that case there is no end to it, maybe not only this wife but also the other wife would die.” Rebbi Mana said, before you question Rebbi Jehudah, question Rebbi Jehudah, question the rabbis! Maybe an emission would happen both to this Cohen and to the other Cohen. Emissions are frequent, death is not frequent. They decided about what is frequent, but did not decide about what is infrequent. We find that Rebbi Jehudah said, death is frequent; that is what we have stated there: “Rebbi Jehudah says, one also prepares for him another wife, maybe his wife would die.” There we have stated: “One who brings a bill of divorce and left him old or sick, delivers to her under the presumption that the man be alive.” There you are saying, death is infrequent, and here you are saying, death is frequent. There it is a private matter, here a public act. Is one more restrictive in public acts, as we have stated: “Rebbi Jehudah says, there was no horn for nests in Jerusalem because of mixing, maybe one of them would die and it would turn out that money of purification sacrifices that must be left to die is mixed up in the offering.” Could he not preliminarily marry her yesterday? And he atone for himself and for his house; but not for two houses. Rebbi Gamliel bar Inyani asked before Rebbi Mana: Is he not like one who acquires something on the Sabbath? He answered him, it is because they permitted Sabbath restriction in the Sanctuary. Rebbi Mana said, this implies that those who marry a widow must take her in when it is still daytime, lest he be like someone who acquires on the Sabbath.

“From where that just as one prepares another Cohen in his stead for maybe a disability will happen to him, so one preliminarily marries to him another wife in case something happen to his wife, as it is said, and he atone for himself and for his house; his house is his wife, the words of Rebbi Jehudah. Rebbi Yose said to him, in that case there is no end to it, maybe not only this wife but also the other wife would die.” Rebbi Mana said, before you question Rebbi Jehudah, question Rebbi Jehudah, question the rabbis! Maybe an emission would happen both to this Cohen and to the other Cohen. Emissions are frequent, death is not frequent. They decided about what is frequent, but did not decide about what is infrequent. We find that Rebbi Jehudah said, death is frequent; that is what we have stated there: “Rebbi Jehudah says, one also prepares for him another wife, maybe his wife would die.” There we have stated: “One who brings a bill of divorce and left him old or sick, delivers to her under the presumption that the man be alive.” There you are saying, death is infrequent, and here you are saying, death is frequent. There it is a private matter, here a public act. Is one more restrictive in public acts, as we have stated: “Rebbi Jehudah says, there was no horn for nests in Jerusalem because of mixing, maybe one of them would die and it would turn out that money of purification sacrifices that must be left to die is mixed up in the offering.” Could he not preliminarily marry her yesterday? And he atone for himself and for his house; but not for two houses. Rebbi Gamliel bar Inyani asked before Rebbi Mana: Is he not like one who acquires something on the Sabbath? He answered him, it is because they permitted Sabbath restriction in the Sanctuary. Rebbi Mana said, this implies that those who marry a widow must take her in when it is still daytime, lest he be like someone who acquires on the Sabbath.

“From where that just as one prepares another Cohen in his stead for maybe a disability will happen to him, so one preliminarily marries to him another wife in case something happen to his wife, as it is said, and he atone for himself and for his house; his house is his wife, the words of Rebbi Jehudah. Rebbi Yose said to him, in that case there is no end to it, maybe not only this wife but also the other wife would die.” Rebbi Mana said, before you question Rebbi Jehudah, question Rebbi Jehudah, question the rabbis! Maybe an emission would happen both to this Cohen and to the other Cohen. Emissions are frequent, death is not frequent. They decided about what is frequent, but did not decide about what is infrequent. We find that Rebbi Jehudah said, death is frequent; that is what we have stated there: “Rebbi Jehudah says, one also prepares for him another wife, maybe his wife would die.” There we have stated: “One who brings a bill of divorce and left him old or sick, delivers to her under the presumption that the man be alive.” There you are saying, death is infrequent, and here you are saying, death is frequent. There it is a private matter, here a public act. Is one more restrictive in public acts, as we have stated: “Rebbi Jehudah says, there was no horn for nests in Jerusalem because of mixing, maybe one of them would die and it would turn out that money of purification sacrifices that must be left to die is mixed up in the offering.” Could he not preliminarily marry her yesterday? And he atone for himself and for his house; but not for two houses. Rebbi Gamliel bar Inyani asked before Rebbi Mana: Is he not like one who acquires something on the Sabbath? He answered him, it is because they permitted Sabbath restriction in the Sanctuary. Rebbi Mana said, this implies that those who marry a widow must take her in when it is still daytime, lest he be like someone who acquires on the Sabbath.

HALAKHAH: Does he not become impure because of his sprinklings? Rebbi Yose ben Rebbi Abun said, they were sprinkling on him after he had brought his offerings.

HALAKHAH: Does he not become impure because of his sprinklings? Rebbi Yose ben Rebbi Abun said, they were sprinkling on him after he had brought his offerings.

“Since the High Priest is first in line to sacrifice and to take his part first.” How is this? “ This skin is mine; one loaf of the Two Breads, five loaves of the shew-bread.” In one case he takes everything, in the other case he takes half? Rebbi Zeˋira said, in the first case, a private sacrifice, in the other case, a public sacrifice. It was stated: “Rebbi said, I am saying that he takes only one half.” There are Tannaim who state, “Rebbi said, I am saying that he takes one half.” How is that? If there was one skin. The rabbis say, he takes it whole. Rebbi said, I am saying that he takes only one half. If there were four, five skins. The rabbis say, he takes one. Rebbi said, I am saying that he takes half. What is Rebbi’s reason? The remainder of the offering is for Aaron and his sons. Do we not know that Aaron is together with his sons? Why does the verse say, for Aaron and his sons? But it means, Aaron shall take half of it and his sons shall take half.

“Since the High Priest is first in line to sacrifice and to take his part first.” How is this? “ This skin is mine; one loaf of the Two Breads, five loaves of the shew-bread.” In one case he takes everything, in the other case he takes half? Rebbi Zeˋira said, in the first case, a private sacrifice, in the other case, a public sacrifice. It was stated: “Rebbi said, I am saying that he takes only one half.” There are Tannaim who state, “Rebbi said, I am saying that he takes one half.” How is that? If there was one skin. The rabbis say, he takes it whole. Rebbi said, I am saying that he takes only one half. If there were four, five skins. The rabbis say, he takes one. Rebbi said, I am saying that he takes half. What is Rebbi’s reason? The remainder of the offering is for Aaron and his sons. Do we not know that Aaron is together with his sons? Why does the verse say, for Aaron and his sons? But it means, Aaron shall take half of it and his sons shall take half.

“Since the High Priest is first in line to sacrifice and to take his part first.” How is this? “ This skin is mine; one loaf of the Two Breads, five loaves of the shew-bread.” In one case he takes everything, in the other case he takes half? Rebbi Zeˋira said, in the first case, a private sacrifice, in the other case, a public sacrifice. It was stated: “Rebbi said, I am saying that he takes only one half.” There are Tannaim who state, “Rebbi said, I am saying that he takes one half.” How is that? If there was one skin. The rabbis say, he takes it whole. Rebbi said, I am saying that he takes only one half. If there were four, five skins. The rabbis say, he takes one. Rebbi said, I am saying that he takes half. What is Rebbi’s reason? The remainder of the offering is for Aaron and his sons. Do we not know that Aaron is together with his sons? Why does the verse say, for Aaron and his sons? But it means, Aaron shall take half of it and his sons shall take half.

“Since the High Priest is first in line to sacrifice and to take his part first.” How is this? “ This skin is mine; one loaf of the Two Breads, five loaves of the shew-bread.” In one case he takes everything, in the other case he takes half? Rebbi Zeˋira said, in the first case, a private sacrifice, in the other case, a public sacrifice. It was stated: “Rebbi said, I am saying that he takes only one half.” There are Tannaim who state, “Rebbi said, I am saying that he takes one half.” How is that? If there was one skin. The rabbis say, he takes it whole. Rebbi said, I am saying that he takes only one half. If there were four, five skins. The rabbis say, he takes one. Rebbi said, I am saying that he takes half. What is Rebbi’s reason? The remainder of the offering is for Aaron and his sons. Do we not know that Aaron is together with his sons? Why does the verse say, for Aaron and his sons? But it means, Aaron shall take half of it and his sons shall take half.

“Since the High Priest is first in line to sacrifice and to take his part first.” How is this? “ This skin is mine; one loaf of the Two Breads, five loaves of the shew-bread.” In one case he takes everything, in the other case he takes half? Rebbi Zeˋira said, in the first case, a private sacrifice, in the other case, a public sacrifice. It was stated: “Rebbi said, I am saying that he takes only one half.” There are Tannaim who state, “Rebbi said, I am saying that he takes one half.” How is that? If there was one skin. The rabbis say, he takes it whole. Rebbi said, I am saying that he takes only one half. If there were four, five skins. The rabbis say, he takes one. Rebbi said, I am saying that he takes half. What is Rebbi’s reason? The remainder of the offering is for Aaron and his sons. Do we not know that Aaron is together with his sons? Why does the verse say, for Aaron and his sons? But it means, Aaron shall take half of it and his sons shall take half.

“Since the High Priest is first in line to sacrifice and to take his part first.” How is this? “ This skin is mine; one loaf of the Two Breads, five loaves of the shew-bread.” In one case he takes everything, in the other case he takes half? Rebbi Zeˋira said, in the first case, a private sacrifice, in the other case, a public sacrifice. It was stated: “Rebbi said, I am saying that he takes only one half.” There are Tannaim who state, “Rebbi said, I am saying that he takes one half.” How is that? If there was one skin. The rabbis say, he takes it whole. Rebbi said, I am saying that he takes only one half. If there were four, five skins. The rabbis say, he takes one. Rebbi said, I am saying that he takes half. What is Rebbi’s reason? The remainder of the offering is for Aaron and his sons. Do we not know that Aaron is together with his sons? Why does the verse say, for Aaron and his sons? But it means, Aaron shall take half of it and his sons shall take half.

As in the following: The city council and the military district had to bring a gift. The case came before Rebbi who said, the city council is not included in the military district. For which purpose did he say “city council and military district”? But that each party give one half. Rebbi Yose ben Rebbi Abun said, Rebbi follows his opinion, as Rebbi said, for Aaron and his sons, half for Aaron and half for his sons.

As in the following: The city council and the military district had to bring a gift. The case came before Rebbi who said, the city council is not included in the military district. For which purpose did he say “city council and military district”? But that each party give one half. Rebbi Yose ben Rebbi Abun said, Rebbi follows his opinion, as Rebbi said, for Aaron and his sons, half for Aaron and half for his sons.

As in the following: The city council and the military district had to bring a gift. The case came before Rebbi who said, the city council is not included in the military district. For which purpose did he say “city council and military district”? But that each party give one half. Rebbi Yose ben Rebbi Abun said, Rebbi follows his opinion, as Rebbi said, for Aaron and his sons, half for Aaron and half for his sons.

As in the following: The city council and the military district had to bring a gift. The case came before Rebbi who said, the city council is not included in the military district. For which purpose did he say “city council and military district”? But that each party give one half. Rebbi Yose ben Rebbi Abun said, Rebbi follows his opinion, as Rebbi said, for Aaron and his sons, half for Aaron and half for his sons.

As in the following: The city council and the military district had to bring a gift. The case came before Rebbi who said, the city council is not included in the military district. For which purpose did he say “city council and military district”? But that each party give one half. Rebbi Yose ben Rebbi Abun said, Rebbi follows his opinion, as Rebbi said, for Aaron and his sons, half for Aaron and half for his sons.

Rebbi Abba bar Mamal objected: Does not a baraita disagree? “ lf somebody says, I am taking on me the obligation to bring 100 esronim in two vessels, he shall bring 50 in one vessel each. But if he brought 60 in one vessel and 40 in the other, he has fulfilled his obligation.” Somebody could say, I am taking on me the obligation to bring 100 esronim, simply, without specifying the number of vessels in which be brings them; why does he specify “to bring them in two vessels”? To bring them 50 in one vessel each/ And we have stated on this, if he brought 60 in one vessel and 40 in the other, he has fulfilled his obligation! Rebbi Yose ben Rebbi Abun said, since up to 60 they can be mixed, it is as if from the start he fixed it at 60. It would be necessary to say, “if somebody says, I am taking on me the obligation to bring 60 esronim in two vessels, he shall bring 30 in one vessel each. But if he brought 40 in one vessel and 20 in the other, he has fulfilled his obligation.” It was found stated thus.

Rebbi Abba bar Mamal objected: Does not a baraita disagree? “ lf somebody says, I am taking on me the obligation to bring 100 esronim in two vessels, he shall bring 50 in one vessel each. But if he brought 60 in one vessel and 40 in the other, he has fulfilled his obligation.” Somebody could say, I am taking on me the obligation to bring 100 esronim, simply, without specifying the number of vessels in which be brings them; why does he specify “to bring them in two vessels”? To bring them 50 in one vessel each/ And we have stated on this, if he brought 60 in one vessel and 40 in the other, he has fulfilled his obligation! Rebbi Yose ben Rebbi Abun said, since up to 60 they can be mixed, it is as if from the start he fixed it at 60. It would be necessary to say, “if somebody says, I am taking on me the obligation to bring 60 esronim in two vessels, he shall bring 30 in one vessel each. But if he brought 40 in one vessel and 20 in the other, he has fulfilled his obligation.” It was found stated thus.

Rebbi Abba bar Mamal objected: Does not a baraita disagree? “ lf somebody says, I am taking on me the obligation to bring 100 esronim in two vessels, he shall bring 50 in one vessel each. But if he brought 60 in one vessel and 40 in the other, he has fulfilled his obligation.” Somebody could say, I am taking on me the obligation to bring 100 esronim, simply, without specifying the number of vessels in which be brings them; why does he specify “to bring them in two vessels”? To bring them 50 in one vessel each/ And we have stated on this, if he brought 60 in one vessel and 40 in the other, he has fulfilled his obligation! Rebbi Yose ben Rebbi Abun said, since up to 60 they can be mixed, it is as if from the start he fixed it at 60. It would be necessary to say, “if somebody says, I am taking on me the obligation to bring 60 esronim in two vessels, he shall bring 30 in one vessel each. But if he brought 40 in one vessel and 20 in the other, he has fulfilled his obligation.” It was found stated thus.

Rebbi Ḥananiah the colleague of the rabbis asked: May one infer law of obligations from issaron? It was found stated, “he inferred law of obligations from issaron.” Rebbi Abun said, only he should not bring them in three vessels. Rebbi Abba Mamal said, even in many vessels.

Rebbi Ḥananiah the colleague of the rabbis asked: May one infer law of obligations from issaron? It was found stated, “he inferred law of obligations from issaron.” Rebbi Abun said, only he should not bring them in three vessels. Rebbi Abba Mamal said, even in many vessels.

Rebbi Ḥananiah the colleague of the rabbis asked: May one infer law of obligations from issaron? It was found stated, “he inferred law of obligations from issaron.” Rebbi Abun said, only he should not bring them in three vessels. Rebbi Abba Mamal said, even in many vessels.

Rebbi Yose ben Rebbi Abun in the name of Rebbi Joshua ben Levi: Every day the High Priest dresses in his robes, comes, and sacrifices the daily morning sacrifice. If there are vows or voluntary sacrifices, he offers them. Then he goes to his house, and returns to bring the daily evening sacrifice, and comes to stay overnight in the Palhedrin lodge. Rebbi Uqba in the name of Rebbi Joshua ben Levi: He did this only on Sabbath and holidays.

Rebbi Yose ben Rebbi Abun in the name of Rebbi Joshua ben Levi: Every day the High Priest dresses in his robes, comes, and sacrifices the daily morning sacrifice. If there are vows or voluntary sacrifices, he offers them. Then he goes to his house, and returns to bring the daily evening sacrifice, and comes to stay overnight in the Palhedrin lodge. Rebbi Uqba in the name of Rebbi Joshua ben Levi: He did this only on Sabbath and holidays.

Rebbi Yose ben Rebbi Abun in the name of Rebbi Joshua ben Levi: Every day the High Priest dresses in his robes, comes, and sacrifices the daily morning sacrifice. If there are vows or voluntary sacrifices, he offers them. Then he goes to his house, and returns to bring the daily evening sacrifice, and comes to stay overnight in the Palhedrin lodge. Rebbi Uqba in the name of Rebbi Joshua ben Levi: He did this only on Sabbath and holidays.

Rebbi Yose ben Rebbi Abun in the name of Rebbi Joshua ben Levi: Every day the High Priest dresses in his robes, comes, and sacrifices the daily morning sacrifice. If there are vows or voluntary sacrifices, he offers them. Then he goes to his house, and returns to bring the daily evening sacrifice, and comes to stay overnight in the Palhedrin lodge. Rebbi Uqba in the name of Rebbi Joshua ben Levi: He did this only on Sabbath and holidays.

Rebbi Yose ben Rebbi Abun in the name of Rebbi Joshua ben Levi: Every day the High Priest dresses in his robes, comes, and sacrifices the daily morning sacrifice. If there are vows or voluntary sacrifices, he offers them. Then he goes to his house, and returns to bring the daily evening sacrifice, and comes to stay overnight in the Palhedrin lodge. Rebbi Uqba in the name of Rebbi Joshua ben Levi: He did this only on Sabbath and holidays.

There are Tannaim who state: the diadem propitiates on his forehead. There are Tannaim who state: even in a corner. He who says, the diadem propitiates on his forehead, it always shall be on his forehead. But he who says, even in a corner, from the Day of Atonement. He who says, the diadem propitiates on his forehead, supports Rebbi Yose ben Rebbi Abun; he who says, even in a corner, supports Rebbi Uqba.

There are Tannaim who state: the diadem propitiates on his forehead. There are Tannaim who state: even in a corner. He who says, the diadem propitiates on his forehead, it always shall be on his forehead. But he who says, even in a corner, from the Day of Atonement. He who says, the diadem propitiates on his forehead, supports Rebbi Yose ben Rebbi Abun; he who says, even in a corner, supports Rebbi Uqba.

There are Tannaim who state: the diadem propitiates on his forehead. There are Tannaim who state: even in a corner. He who says, the diadem propitiates on his forehead, it always shall be on his forehead. But he who says, even in a corner, from the Day of Atonement. He who says, the diadem propitiates on his forehead, supports Rebbi Yose ben Rebbi Abun; he who says, even in a corner, supports Rebbi Uqba.

HALAKHAH: “Maybe you forgot, or maybe you never learned.” Did we not state, “the priest, greater than his brethren, that his greatness be from his brethren, on whose head the anointing oil was poured. Rebbi says, in beauty, in riches, in wisdom, and in looks.” Rebbi Yose ben Rebbi Abun said, there in the first [Temple], here in the second.

HALAKHAH: “Maybe you forgot, or maybe you never learned.” Did we not state, “the priest, greater than his brethren, that his greatness be from his brethren, on whose head the anointing oil was poured. Rebbi says, in beauty, in riches, in wisdom, and in looks.” Rebbi Yose ben Rebbi Abun said, there in the first [Temple], here in the second.

HALAKHAH: “Maybe you forgot, or maybe you never learned.” Did we not state, “the priest, greater than his brethren, that his greatness be from his brethren, on whose head the anointing oil was poured. Rebbi says, in beauty, in riches, in wisdom, and in looks.” Rebbi Yose ben Rebbi Abun said, there in the first [Temple], here in the second.

“One brings before him oxen, and he-goats, and sheep.” Why did he not say, a? Rebbi Abba from Carthage said, is he not anyhow obliged to pour? It was found stated, “and a goat”.

HALAKHAH: It was stated: One allows him neither milk, nor eggs, nor cheese, nor fat meat, nor old wine, nor spiced wine, nor bean groats, nor lentils, Samuel said, nor citrus medica, nor anything which causes emission of semen. Nevertheless one was quoting for him the verse, if the Eternal does not build the house, etc. But was this not of the miracles which happened in the Temple? Rebbi Abun said, because of you shall not try. Rebbi Yose ben Rebbi Abun said, there in the first {Temple}, here in the second.

HALAKHAH: It was stated: One allows him neither milk, nor eggs, nor cheese, nor fat meat, nor old wine, nor spiced wine, nor bean groats, nor lentils, Samuel said, nor citrus medica, nor anything which causes emission of semen. Nevertheless one was quoting for him the verse, if the Eternal does not build the house, etc. But was this not of the miracles which happened in the Temple? Rebbi Abun said, because of you shall not try. Rebbi Yose ben Rebbi Abun said, there in the first {Temple}, here in the second.

HALAKHAH: It was stated: One allows him neither milk, nor eggs, nor cheese, nor fat meat, nor old wine, nor spiced wine, nor bean groats, nor lentils, Samuel said, nor citrus medica, nor anything which causes emission of semen. Nevertheless one was quoting for him the verse, if the Eternal does not build the house, etc. But was this not of the miracles which happened in the Temple? Rebbi Abun said, because of you shall not try. Rebbi Yose ben Rebbi Abun said, there in the first {Temple}, here in the second.

Some want to say, he was the same for the Cow, on Tabernacles, and on the Day of Atonement. Rebbi Simon does not say so, but either the Cow and Tabernacles was one and Atonement one, or Cow and Atonement was one and Tabernacles one. He who said, after a short time he died, he did all three. He who said, his nose gushed out worms and something like a calf’s hoof grew in his brain, follows him who said, either Cow and Tabernacles was one and Atonement one, or Cow and Atonement was one and Tabernacles one. The Courtyard cried about them, get out of here, sons of Eli, you defiled our God’s Temple. “On that day, the corner of the altar was damaged and they put a block of salt there lest it should look deficient since any altar without corner, or walkway, or base is disqualified.”

They asked before Rebbi Abbahu: Is it not written, nobody shall be in the Tent of Meeting during his coming to atone in the sanctuary until he leaves, not even those about whom it is written, the shapes of their faces are human shapes shall not be in the Tent of Meeting? He answered them, if he enters following normal rules

Rebbi Eleazar ben Rebbi Simeon said, I could think that punishment and warning had been said before the death of the two sons of Aaron, the verse says, after the death of the two sons of Aaron. If after the death of the two sons of Aaron. I could think that both had been said after the death of the two sons of Aaron, the verse says, for in a cloud I shall appear over the cover. How is that? The warning was said before the death of the two sons of Aaron, but the punishment was said after the death of the two sons of Aaron, Rebbi Zeˋura said, it does not say “because in a cloud I was seen over the cover,” but I shall be seen. From here that the Holy One, praise to Him, does not punish unless he had warned.

Rebbi Eleazar ben Rebbi Simeon said, I could think that punishment and warning had been said before the death of the two sons of Aaron, the verse says, after the death of the two sons of Aaron. If after the death of the two sons of Aaron. I could think that both had been said after the death of the two sons of Aaron, the verse says, for in a cloud I shall appear over the cover. How is that? The warning was said before the death of the two sons of Aaron, but the punishment was said after the death of the two sons of Aaron, Rebbi Zeˋura said, it does not say “because in a cloud I was seen over the cover,” but I shall be seen. From here that the Holy One, praise to Him, does not punish unless he had warned.

Rebbi Eleazar ben Rebbi Simeon said, I could think that punishment and warning had been said before the death of the two sons of Aaron, the verse says, after the death of the two sons of Aaron. If after the death of the two sons of Aaron. I could think that both had been said after the death of the two sons of Aaron, the verse says, for in a cloud I shall appear over the cover. How is that? The warning was said before the death of the two sons of Aaron, but the punishment was said after the death of the two sons of Aaron, Rebbi Zeˋura said, it does not say “because in a cloud I was seen over the cover,” but I shall be seen. From here that the Holy One, praise to Him, does not punish unless he had warned.

HALAKHAH: Rav Ḥuna said, “with a dry finger” orally. But Rebbi Joḥanan said, “with a dry finger”, with the hand. A baraita disagrees with Rebbi Joḥanan “orally, not with harp nor with lute.” He explains it, the melody indicated by the dry finger one says orally, not with harp nor with lute.

HALAKHAH: Rav Ḥuna said, “with a dry finger” orally. But Rebbi Joḥanan said, “with a dry finger”, with the hand. A baraita disagrees with Rebbi Joḥanan “orally, not with harp nor with lute.” He explains it, the melody indicated by the dry finger one says orally, not with harp nor with lute.

HALAKHAH: Rebbi Mana said, would it not be understandable if on the day of Atonement it were after the first watch and on holidays from midnight, that they should not become thirsty? Rebbi Joḥanan said, the removal of ashes is the start of the service of the next say and one had to sanctify his hands and feet from the basin which was immersed in water.

HALAKHAH: Rebbi Mana said, would it not be understandable if on the day of Atonement it were after the first watch and on holidays from midnight, that they should not become thirsty? Rebbi Joḥanan said, the removal of ashes is the start of the service of the next say and one had to sanctify his hands and feet from the basin which was immersed in water.

HALAKHAH: “Originally, anybody who wanted to remove the ashes from the altar,” etc. Rebbi Mana asked, why did they not establish a lottery for the removal of ashes? Come and see, slaughter is valid by a non-Cohen, but you are saying that there is a lottery. Removal of ashes is forbidden to a non-Cohen, and you are saying, there is no lottery? Rebbi Mana turned around and said, slaughter is valid only during daytime, but the removal of ashes is valid during the entire night. If you are saying that there is a lottery, he will not get up early for the doubt. What did you see to say this? All the night, he shall remove. From here that the removal of ashes is valid during the entire night.

HALAKHAH: “Originally, anybody who wanted to remove the ashes from the altar,” etc. Rebbi Mana asked, why did they not establish a lottery for the removal of ashes? Come and see, slaughter is valid by a non-Cohen, but you are saying that there is a lottery. Removal of ashes is forbidden to a non-Cohen, and you are saying, there is no lottery? Rebbi Mana turned around and said, slaughter is valid only during daytime, but the removal of ashes is valid during the entire night. If you are saying that there is a lottery, he will not get up early for the doubt. What did you see to say this? All the night, he shall remove. From here that the removal of ashes is valid during the entire night.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

A non-Cohen who removed. Rebbi Joḥanan said, he is liable. Rebbi Simeon ben Laqish said, he is not liable. What is Rebbi Simeon ben Laqish’s reason? Service of bringing. This excludes what is a removal. What is Rebbi Joḥanan ’s reason? Anything concerning the altar. Rebbi Yose ben Rebbi Abun in the name of Rav: The four kinds of service for which a Cohen would be liable if done outside, the non-Cohen is liable for inside. What are these? Burning incense, and pouring blood, and making libations of water and wine. This follows Rebbi Simeon ben Laqish. Levi said, even removal of the ashes; this follows Rebbi Joḥanan. If he stirred the coals, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish. If he removed the remainder of the ashes, the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, following him who said, others, of lesser value than these. But for him who said others, to include people with bodily defects, there is no difference between a Cohen with a bodily defect and a non-Cohen. Everybody agreed that the non-Cohen who arranged the woods is liable. Rebbi Zeˋira said, but only for the two logs on which the verse insists that they are Cohen’s service: Aaron’s the priest’s sons shall put fire on the altar and arrange woods.

It was stated “Rebbi Jehudah said, from where that kindling fire wood may only be done by a qualified Cohen and with a vessel of service? The verse says, Aaron’s the priest’s sons shall put fire on the altar. Rebbi Simeon said, could anybody think that a non-Cohen might approach the top of the altar? Then why is it said, Aaron’s the priest’s sons shall put fire on the altar? This teaches that kindling the fire may only be done on top of the altar” They objected, is it not written “and the fire on the altar shall burn there, it shall not go out, from here that kindling the fire may only be done on top of the altar, the words of Rebbi Jehudah”? The argument of Rebbi Jehudah is inverted. There it needs a qualified Cohen, but here it does not need a qualified Cohen. Rebbi Tanḥum bar Yudan said, what do you understand from here? Could we say on top of the altar and a non-Cohen?

It was stated “Rebbi Jehudah said, from where that kindling fire wood may only be done by a qualified Cohen and with a vessel of service? The verse says, Aaron’s the priest’s sons shall put fire on the altar. Rebbi Simeon said, could anybody think that a non-Cohen might approach the top of the altar? Then why is it said, Aaron’s the priest’s sons shall put fire on the altar? This teaches that kindling the fire may only be done on top of the altar” They objected, is it not written “and the fire on the altar shall burn there, it shall not go out, from here that kindling the fire may only be done on top of the altar, the words of Rebbi Jehudah”? The argument of Rebbi Jehudah is inverted. There it needs a qualified Cohen, but here it does not need a qualified Cohen. Rebbi Tanḥum bar Yudan said, what do you understand from here? Could we say on top of the altar and a non-Cohen?

It was stated “Rebbi Jehudah said, from where that kindling fire wood may only be done by a qualified Cohen and with a vessel of service? The verse says, Aaron’s the priest’s sons shall put fire on the altar. Rebbi Simeon said, could anybody think that a non-Cohen might approach the top of the altar? Then why is it said, Aaron’s the priest’s sons shall put fire on the altar? This teaches that kindling the fire may only be done on top of the altar” They objected, is it not written “and the fire on the altar shall burn there, it shall not go out, from here that kindling the fire may only be done on top of the altar, the words of Rebbi Jehudah”? The argument of Rebbi Jehudah is inverted. There it needs a qualified Cohen, but here it does not need a qualified Cohen. Rebbi Tanḥum bar Yudan said, what do you understand from here? Could we say on top of the altar and a non-Cohen?

It was stated “Rebbi Jehudah said, from where that kindling fire wood may only be done by a qualified Cohen and with a vessel of service? The verse says, Aaron’s the priest’s sons shall put fire on the altar. Rebbi Simeon said, could anybody think that a non-Cohen might approach the top of the altar? Then why is it said, Aaron’s the priest’s sons shall put fire on the altar? This teaches that kindling the fire may only be done on top of the altar” They objected, is it not written “and the fire on the altar shall burn there, it shall not go out, from here that kindling the fire may only be done on top of the altar, the words of Rebbi Jehudah”? The argument of Rebbi Jehudah is inverted. There it needs a qualified Cohen, but here it does not need a qualified Cohen. Rebbi Tanḥum bar Yudan said, what do you understand from here? Could we say on top of the altar and a non-Cohen?

It was stated “Rebbi Jehudah said, from where that kindling fire wood may only be done by a qualified Cohen and with a vessel of service? The verse says, Aaron’s the priest’s sons shall put fire on the altar. Rebbi Simeon said, could anybody think that a non-Cohen might approach the top of the altar? Then why is it said, Aaron’s the priest’s sons shall put fire on the altar? This teaches that kindling the fire may only be done on top of the altar” They objected, is it not written “and the fire on the altar shall burn there, it shall not go out, from here that kindling the fire may only be done on top of the altar, the words of Rebbi Jehudah”? The argument of Rebbi Jehudah is inverted. There it needs a qualified Cohen, but here it does not need a qualified Cohen. Rebbi Tanḥum bar Yudan said, what do you understand from here? Could we say on top of the altar and a non-Cohen?

If he removed and the wind blew it away, the disagreement between Rebbi Joḥanan and Rebbi Ḥanina, since Rebbi Ḥanina said, if a fistful was put in the fire when the wind blew it away, by the last blowing the owner was atoned for and the remainders freed from larceny. Rebbi Joḥanan said, if the fire engulfed most of it. What means “most of it”? Most of the fistful, or had it been said about most of each separate lump? There came Rebbi Ḥizqiah, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It had been said about most of each separate lump.

If he removed and the wind blew it away, the disagreement between Rebbi Joḥanan and Rebbi Ḥanina, since Rebbi Ḥanina said, if a fistful was put in the fire when the wind blew it away, by the last blowing the owner was atoned for and the remainders freed from larceny. Rebbi Joḥanan said, if the fire engulfed most of it. What means “most of it”? Most of the fistful, or had it been said about most of each separate lump? There came Rebbi Ḥizqiah, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It had been said about most of each separate lump.

If he removed and the wind blew it away, the disagreement between Rebbi Joḥanan and Rebbi Ḥanina, since Rebbi Ḥanina said, if a fistful was put in the fire when the wind blew it away, by the last blowing the owner was atoned for and the remainders freed from larceny. Rebbi Joḥanan said, if the fire engulfed most of it. What means “most of it”? Most of the fistful, or had it been said about most of each separate lump? There came Rebbi Ḥizqiah, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It had been said about most of each separate lump.

If he removed and the wind blew it away, the disagreement between Rebbi Joḥanan and Rebbi Ḥanina, since Rebbi Ḥanina said, if a fistful was put in the fire when the wind blew it away, by the last blowing the owner was atoned for and the remainders freed from larceny. Rebbi Joḥanan said, if the fire engulfed most of it. What means “most of it”? Most of the fistful, or had it been said about most of each separate lump? There came Rebbi Ḥizqiah, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It had been said about most of each separate lump.

If he removed and the wind blew it away, the disagreement between Rebbi Joḥanan and Rebbi Ḥanina, since Rebbi Ḥanina said, if a fistful was put in the fire when the wind blew it away, by the last blowing the owner was atoned for and the remainders freed from larceny. Rebbi Joḥanan said, if the fire engulfed most of it. What means “most of it”? Most of the fistful, or had it been said about most of each separate lump? There came Rebbi Ḥizqiah, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It had been said about most of each separate lump.

If he removed and the wind blew it away, the disagreement between Rebbi Joḥanan and Rebbi Ḥanina, since Rebbi Ḥanina said, if a fistful was put in the fire when the wind blew it away, by the last blowing the owner was atoned for and the remainders freed from larceny. Rebbi Joḥanan said, if the fire engulfed most of it. What means “most of it”? Most of the fistful, or had it been said about most of each separate lump? There came Rebbi Ḥizqiah, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It had been said about most of each separate lump.

If he removed and the wind blew it away, the disagreement between Rebbi Joḥanan and Rebbi Ḥanina, since Rebbi Ḥanina said, if a fistful was put in the fire when the wind blew it away, by the last blowing the owner was atoned for and the remainders freed from larceny. Rebbi Joḥanan said, if the fire engulfed most of it. What means “most of it”? Most of the fistful, or had it been said about most of each separate lump? There came Rebbi Ḥizqiah, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It had been said about most of each separate lump.

If he removed and the wind blew it away, the disagreement between Rebbi Joḥanan and Rebbi Ḥanina, since Rebbi Ḥanina said, if a fistful was put in the fire when the wind blew it away, by the last blowing the owner was atoned for and the remainders freed from larceny. Rebbi Joḥanan said, if the fire engulfed most of it. What means “most of it”? Most of the fistful, or had it been said about most of each separate lump? There came Rebbi Ḥizqiah, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It had been said about most of each separate lump.

If he removed and the wind blew it away, the disagreement between Rebbi Joḥanan and Rebbi Ḥanina, since Rebbi Ḥanina said, if a fistful was put in the fire when the wind blew it away, by the last blowing the owner was atoned for and the remainders freed from larceny. Rebbi Joḥanan said, if the fire engulfed most of it. What means “most of it”? Most of the fistful, or had it been said about most of each separate lump? There came Rebbi Ḥizqiah, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It had been said about most of each separate lump.

If he lifted half of it, the disagreement between Rebbi Joḥanan and Rebbi Joshua ben Levi, since Rebbi Joḥanan said, if the fistful had been sanctified in a vessel, he did his duty if he burned even a sesame grain’s size of it. Rebbi Joshua ben Levi said, the Mishnah does not say so, only if he burned his fistful in two parts it is qualified. Rebbi Ḥama bar Uqba in the name of Rebbi Joshua ben Levi: A fistful is not less than the volume of two olives, no burning is less than the volume of (a fistful) [an olive]. Rebbi Isaac ben Rebbi Eleazar asked, then a Cohen whose hand could not hold the volume of two olives would be disqualified from the service?

If he lifted half of it, the disagreement between Rebbi Joḥanan and Rebbi Joshua ben Levi, since Rebbi Joḥanan said, if the fistful had been sanctified in a vessel, he did his duty if he burned even a sesame grain’s size of it. Rebbi Joshua ben Levi said, the Mishnah does not say so, only if he burned his fistful in two parts it is qualified. Rebbi Ḥama bar Uqba in the name of Rebbi Joshua ben Levi: A fistful is not less than the volume of two olives, no burning is less than the volume of (a fistful) [an olive]. Rebbi Isaac ben Rebbi Eleazar asked, then a Cohen whose hand could not hold the volume of two olives would be disqualified from the service?

If he lifted half of it, the disagreement between Rebbi Joḥanan and Rebbi Joshua ben Levi, since Rebbi Joḥanan said, if the fistful had been sanctified in a vessel, he did his duty if he burned even a sesame grain’s size of it. Rebbi Joshua ben Levi said, the Mishnah does not say so, only if he burned his fistful in two parts it is qualified. Rebbi Ḥama bar Uqba in the name of Rebbi Joshua ben Levi: A fistful is not less than the volume of two olives, no burning is less than the volume of (a fistful) [an olive]. Rebbi Isaac ben Rebbi Eleazar asked, then a Cohen whose hand could not hold the volume of two olives would be disqualified from the service?

If he lifted half of it, the disagreement between Rebbi Joḥanan and Rebbi Joshua ben Levi, since Rebbi Joḥanan said, if the fistful had been sanctified in a vessel, he did his duty if he burned even a sesame grain’s size of it. Rebbi Joshua ben Levi said, the Mishnah does not say so, only if he burned his fistful in two parts it is qualified. Rebbi Ḥama bar Uqba in the name of Rebbi Joshua ben Levi: A fistful is not less than the volume of two olives, no burning is less than the volume of (a fistful) [an olive]. Rebbi Isaac ben Rebbi Eleazar asked, then a Cohen whose hand could not hold the volume of two olives would be disqualified from the service?

If he lifted half of it, the disagreement between Rebbi Joḥanan and Rebbi Joshua ben Levi, since Rebbi Joḥanan said, if the fistful had been sanctified in a vessel, he did his duty if he burned even a sesame grain’s size of it. Rebbi Joshua ben Levi said, the Mishnah does not say so, only if he burned his fistful in two parts it is qualified. Rebbi Ḥama bar Uqba in the name of Rebbi Joshua ben Levi: A fistful is not less than the volume of two olives, no burning is less than the volume of (a fistful) [an olive]. Rebbi Isaac ben Rebbi Eleazar asked, then a Cohen whose hand could not hold the volume of two olives would be disqualified from the service?

If he lifted half of it, the disagreement between Rebbi Joḥanan and Rebbi Joshua ben Levi, since Rebbi Joḥanan said, if the fistful had been sanctified in a vessel, he did his duty if he burned even a sesame grain’s size of it. Rebbi Joshua ben Levi said, the Mishnah does not say so, only if he burned his fistful in two parts it is qualified. Rebbi Ḥama bar Uqba in the name of Rebbi Joshua ben Levi: A fistful is not less than the volume of two olives, no burning is less than the volume of (a fistful) [an olive]. Rebbi Isaac ben Rebbi Eleazar asked, then a Cohen whose hand could not hold the volume of two olives would be disqualified from the service?

If he lifted half of it, the disagreement between Rebbi Joḥanan and Rebbi Joshua ben Levi, since Rebbi Joḥanan said, if the fistful had been sanctified in a vessel, he did his duty if he burned even a sesame grain’s size of it. Rebbi Joshua ben Levi said, the Mishnah does not say so, only if he burned his fistful in two parts it is qualified. Rebbi Ḥama bar Uqba in the name of Rebbi Joshua ben Levi: A fistful is not less than the volume of two olives, no burning is less than the volume of (a fistful) [an olive]. Rebbi Isaac ben Rebbi Eleazar asked, then a Cohen whose hand could not hold the volume of two olives would be disqualified from the service?

If he lifted half of it, the disagreement between Rebbi Joḥanan and Rebbi Joshua ben Levi, since Rebbi Joḥanan said, if the fistful had been sanctified in a vessel, he did his duty if he burned even a sesame grain’s size of it. Rebbi Joshua ben Levi said, the Mishnah does not say so, only if he burned his fistful in two parts it is qualified. Rebbi Ḥama bar Uqba in the name of Rebbi Joshua ben Levi: A fistful is not less than the volume of two olives, no burning is less than the volume of (a fistful) [an olive]. Rebbi Isaac ben Rebbi Eleazar asked, then a Cohen whose hand could not hold the volume of two olives would be disqualified from the service?

If he removed with his left hand, the disagreement between Rebbi Joḥanan and Jehudah ben Rebbi, since Rebbi Joḥanan said, if a fistful had been sanctified in a dedicated vessel and he burned it whether out of his hand or out of a vessel, whether by his right hand or by the left. Jehudah ben Rebbi said, either like a purification offering from the hand, or like a reparation offering from a vessel, but only with the right hand. They objected: Was it not stated, if he received with his right hand and then put it into his left hand, he must return it to the right hand? If from the left hand he returns it for the altar, not so much more to the cup? Rebbi La said, if somebody stated this, Rebbi Eleazar ben Rebbi Simeon stated it. As it was stated, it does not need sanctification in a cup. Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon, as we have stated there, “not in a dedicated vessel it is disqualified, but Rebbi Simeon qualifies it.” How is it? The rabbis who require a dedicated vessel need the right hand; Rebbi Simeon [who] does not require a dedicated vessel does not need the right hand. Rebbi Mana said, I am wondering how the rabbis could compare the removal of ashes to burning, but it can be compared only to the lifting of the fistful, since both are by lifting.

If he removed with his left hand, the disagreement between Rebbi Joḥanan and Jehudah ben Rebbi, since Rebbi Joḥanan said, if a fistful had been sanctified in a dedicated vessel and he burned it whether out of his hand or out of a vessel, whether by his right hand or by the left. Jehudah ben Rebbi said, either like a purification offering from the hand, or like a reparation offering from a vessel, but only with the right hand. They objected: Was it not stated, if he received with his right hand and then put it into his left hand, he must return it to the right hand? If from the left hand he returns it for the altar, not so much more to the cup? Rebbi La said, if somebody stated this, Rebbi Eleazar ben Rebbi Simeon stated it. As it was stated, it does not need sanctification in a cup. Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon, as we have stated there, “not in a dedicated vessel it is disqualified, but Rebbi Simeon qualifies it.” How is it? The rabbis who require a dedicated vessel need the right hand; Rebbi Simeon [who] does not require a dedicated vessel does not need the right hand. Rebbi Mana said, I am wondering how the rabbis could compare the removal of ashes to burning, but it can be compared only to the lifting of the fistful, since both are by lifting.

If he removed with his left hand, the disagreement between Rebbi Joḥanan and Jehudah ben Rebbi, since Rebbi Joḥanan said, if a fistful had been sanctified in a dedicated vessel and he burned it whether out of his hand or out of a vessel, whether by his right hand or by the left. Jehudah ben Rebbi said, either like a purification offering from the hand, or like a reparation offering from a vessel, but only with the right hand. They objected: Was it not stated, if he received with his right hand and then put it into his left hand, he must return it to the right hand? If from the left hand he returns it for the altar, not so much more to the cup? Rebbi La said, if somebody stated this, Rebbi Eleazar ben Rebbi Simeon stated it. As it was stated, it does not need sanctification in a cup. Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon, as we have stated there, “not in a dedicated vessel it is disqualified, but Rebbi Simeon qualifies it.” How is it? The rabbis who require a dedicated vessel need the right hand; Rebbi Simeon [who] does not require a dedicated vessel does not need the right hand. Rebbi Mana said, I am wondering how the rabbis could compare the removal of ashes to burning, but it can be compared only to the lifting of the fistful, since both are by lifting.

If he removed with his left hand, the disagreement between Rebbi Joḥanan and Jehudah ben Rebbi, since Rebbi Joḥanan said, if a fistful had been sanctified in a dedicated vessel and he burned it whether out of his hand or out of a vessel, whether by his right hand or by the left. Jehudah ben Rebbi said, either like a purification offering from the hand, or like a reparation offering from a vessel, but only with the right hand. They objected: Was it not stated, if he received with his right hand and then put it into his left hand, he must return it to the right hand? If from the left hand he returns it for the altar, not so much more to the cup? Rebbi La said, if somebody stated this, Rebbi Eleazar ben Rebbi Simeon stated it. As it was stated, it does not need sanctification in a cup. Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon, as we have stated there, “not in a dedicated vessel it is disqualified, but Rebbi Simeon qualifies it.” How is it? The rabbis who require a dedicated vessel need the right hand; Rebbi Simeon [who] does not require a dedicated vessel does not need the right hand. Rebbi Mana said, I am wondering how the rabbis could compare the removal of ashes to burning, but it can be compared only to the lifting of the fistful, since both are by lifting.

If he removed with his left hand, the disagreement between Rebbi Joḥanan and Jehudah ben Rebbi, since Rebbi Joḥanan said, if a fistful had been sanctified in a dedicated vessel and he burned it whether out of his hand or out of a vessel, whether by his right hand or by the left. Jehudah ben Rebbi said, either like a purification offering from the hand, or like a reparation offering from a vessel, but only with the right hand. They objected: Was it not stated, if he received with his right hand and then put it into his left hand, he must return it to the right hand? If from the left hand he returns it for the altar, not so much more to the cup? Rebbi La said, if somebody stated this, Rebbi Eleazar ben Rebbi Simeon stated it. As it was stated, it does not need sanctification in a cup. Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon, as we have stated there, “not in a dedicated vessel it is disqualified, but Rebbi Simeon qualifies it.” How is it? The rabbis who require a dedicated vessel need the right hand; Rebbi Simeon [who] does not require a dedicated vessel does not need the right hand. Rebbi Mana said, I am wondering how the rabbis could compare the removal of ashes to burning, but it can be compared only to the lifting of the fistful, since both are by lifting.

If he removed with his left hand, the disagreement between Rebbi Joḥanan and Jehudah ben Rebbi, since Rebbi Joḥanan said, if a fistful had been sanctified in a dedicated vessel and he burned it whether out of his hand or out of a vessel, whether by his right hand or by the left. Jehudah ben Rebbi said, either like a purification offering from the hand, or like a reparation offering from a vessel, but only with the right hand. They objected: Was it not stated, if he received with his right hand and then put it into his left hand, he must return it to the right hand? If from the left hand he returns it for the altar, not so much more to the cup? Rebbi La said, if somebody stated this, Rebbi Eleazar ben Rebbi Simeon stated it. As it was stated, it does not need sanctification in a cup. Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon, as we have stated there, “not in a dedicated vessel it is disqualified, but Rebbi Simeon qualifies it.” How is it? The rabbis who require a dedicated vessel need the right hand; Rebbi Simeon [who] does not require a dedicated vessel does not need the right hand. Rebbi Mana said, I am wondering how the rabbis could compare the removal of ashes to burning, but it can be compared only to the lifting of the fistful, since both are by lifting.

If he removed with his left hand, the disagreement between Rebbi Joḥanan and Jehudah ben Rebbi, since Rebbi Joḥanan said, if a fistful had been sanctified in a dedicated vessel and he burned it whether out of his hand or out of a vessel, whether by his right hand or by the left. Jehudah ben Rebbi said, either like a purification offering from the hand, or like a reparation offering from a vessel, but only with the right hand. They objected: Was it not stated, if he received with his right hand and then put it into his left hand, he must return it to the right hand? If from the left hand he returns it for the altar, not so much more to the cup? Rebbi La said, if somebody stated this, Rebbi Eleazar ben Rebbi Simeon stated it. As it was stated, it does not need sanctification in a cup. Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon, as we have stated there, “not in a dedicated vessel it is disqualified, but Rebbi Simeon qualifies it.” How is it? The rabbis who require a dedicated vessel need the right hand; Rebbi Simeon [who] does not require a dedicated vessel does not need the right hand. Rebbi Mana said, I am wondering how the rabbis could compare the removal of ashes to burning, but it can be compared only to the lifting of the fistful, since both are by lifting.

If he removed with his left hand, the disagreement between Rebbi Joḥanan and Jehudah ben Rebbi, since Rebbi Joḥanan said, if a fistful had been sanctified in a dedicated vessel and he burned it whether out of his hand or out of a vessel, whether by his right hand or by the left. Jehudah ben Rebbi said, either like a purification offering from the hand, or like a reparation offering from a vessel, but only with the right hand. They objected: Was it not stated, if he received with his right hand and then put it into his left hand, he must return it to the right hand? If from the left hand he returns it for the altar, not so much more to the cup? Rebbi La said, if somebody stated this, Rebbi Eleazar ben Rebbi Simeon stated it. As it was stated, it does not need sanctification in a cup. Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon, as we have stated there, “not in a dedicated vessel it is disqualified, but Rebbi Simeon qualifies it.” How is it? The rabbis who require a dedicated vessel need the right hand; Rebbi Simeon [who] does not require a dedicated vessel does not need the right hand. Rebbi Mana said, I am wondering how the rabbis could compare the removal of ashes to burning, but it can be compared only to the lifting of the fistful, since both are by lifting.

If he removed with his left hand, the disagreement between Rebbi Joḥanan and Jehudah ben Rebbi, since Rebbi Joḥanan said, if a fistful had been sanctified in a dedicated vessel and he burned it whether out of his hand or out of a vessel, whether by his right hand or by the left. Jehudah ben Rebbi said, either like a purification offering from the hand, or like a reparation offering from a vessel, but only with the right hand. They objected: Was it not stated, if he received with his right hand and then put it into his left hand, he must return it to the right hand? If from the left hand he returns it for the altar, not so much more to the cup? Rebbi La said, if somebody stated this, Rebbi Eleazar ben Rebbi Simeon stated it. As it was stated, it does not need sanctification in a cup. Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon, as we have stated there, “not in a dedicated vessel it is disqualified, but Rebbi Simeon qualifies it.” How is it? The rabbis who require a dedicated vessel need the right hand; Rebbi Simeon [who] does not require a dedicated vessel does not need the right hand. Rebbi Mana said, I am wondering how the rabbis could compare the removal of ashes to burning, but it can be compared only to the lifting of the fistful, since both are by lifting.

If he removed with his left hand, the disagreement between Rebbi Joḥanan and Jehudah ben Rebbi, since Rebbi Joḥanan said, if a fistful had been sanctified in a dedicated vessel and he burned it whether out of his hand or out of a vessel, whether by his right hand or by the left. Jehudah ben Rebbi said, either like a purification offering from the hand, or like a reparation offering from a vessel, but only with the right hand. They objected: Was it not stated, if he received with his right hand and then put it into his left hand, he must return it to the right hand? If from the left hand he returns it for the altar, not so much more to the cup? Rebbi La said, if somebody stated this, Rebbi Eleazar ben Rebbi Simeon stated it. As it was stated, it does not need sanctification in a cup. Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon, as we have stated there, “not in a dedicated vessel it is disqualified, but Rebbi Simeon qualifies it.” How is it? The rabbis who require a dedicated vessel need the right hand; Rebbi Simeon [who] does not require a dedicated vessel does not need the right hand. Rebbi Mana said, I am wondering how the rabbis could compare the removal of ashes to burning, but it can be compared only to the lifting of the fistful, since both are by lifting.

If he removed with his left hand, the disagreement between Rebbi Joḥanan and Jehudah ben Rebbi, since Rebbi Joḥanan said, if a fistful had been sanctified in a dedicated vessel and he burned it whether out of his hand or out of a vessel, whether by his right hand or by the left. Jehudah ben Rebbi said, either like a purification offering from the hand, or like a reparation offering from a vessel, but only with the right hand. They objected: Was it not stated, if he received with his right hand and then put it into his left hand, he must return it to the right hand? If from the left hand he returns it for the altar, not so much more to the cup? Rebbi La said, if somebody stated this, Rebbi Eleazar ben Rebbi Simeon stated it. As it was stated, it does not need sanctification in a cup. Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon, as we have stated there, “not in a dedicated vessel it is disqualified, but Rebbi Simeon qualifies it.” How is it? The rabbis who require a dedicated vessel need the right hand; Rebbi Simeon [who] does not require a dedicated vessel does not need the right hand. Rebbi Mana said, I am wondering how the rabbis could compare the removal of ashes to burning, but it can be compared only to the lifting of the fistful, since both are by lifting.