rebbi

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.

Rebbi Jacob bar Aḥa said, Hilfai asked: What is the status of a fistful given on the setting of the night? Rebbi Jeremiah said, Hilfai asked: What is the status of the public parts on the setting of the night? Is that not a baratta? Nothing precedes the daily sacrifice but incense. The baratta as commandment, what he is asking is as impediment. Does the diadem cover up for impurity of the hands? Do hands become disqualified by leaving? Is that not a barattai If he sanctified his hands and feet and they became impure, he immerses them and they are pure; if he left they did not become disqualified because of leaving. This comes following the one who said, an overnight stay does not disqualify hands. What is his problem? [But here] it is following him who said, an overnight stay disqualifies hands. Do hands become impure for missing time? Is that not a baraita? If he sanctified his hands and feet today for tomorrow’s service.

Rebbi Jacob bar Aḥa said, Hilfai asked: What is the status of a fistful given on the setting of the night? Rebbi Jeremiah said, Hilfai asked: What is the status of the public parts on the setting of the night? Is that not a baratta? Nothing precedes the daily sacrifice but incense. The baratta as commandment, what he is asking is as impediment. Does the diadem cover up for impurity of the hands? Do hands become disqualified by leaving? Is that not a barattai If he sanctified his hands and feet and they became impure, he immerses them and they are pure; if he left they did not become disqualified because of leaving. This comes following the one who said, an overnight stay does not disqualify hands. What is his problem? [But here] it is following him who said, an overnight stay disqualifies hands. Do hands become impure for missing time? Is that not a baraita? If he sanctified his hands and feet today for tomorrow’s service.

Rebbi Joḥanan said, the removal of ashes is the start of the service of the next day and one had to sanctify his hands and feet from the basin which was immersed in water. Rebbi Ḥiyya ben Joseph said, it was sufficient that the day deliver to the night. The colleagues in the name of Rebbi Joḥanan , after he lifted it he put it back down. A baraita disagrees with Rebbi Ḥiyya bar Joseph. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.”

Rebbi Joḥanan said, the removal of ashes is the start of the service of the next day and one had to sanctify his hands and feet from the basin which was immersed in water. Rebbi Ḥiyya ben Joseph said, it was sufficient that the day deliver to the night. The colleagues in the name of Rebbi Joḥanan , after he lifted it he put it back down. A baraita disagrees with Rebbi Ḥiyya bar Joseph. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.”

Rebbi Joḥanan said, the removal of ashes is the start of the service of the next day and one had to sanctify his hands and feet from the basin which was immersed in water. Rebbi Ḥiyya ben Joseph said, it was sufficient that the day deliver to the night. The colleagues in the name of Rebbi Joḥanan , after he lifted it he put it back down. A baraita disagrees with Rebbi Ḥiyya bar Joseph. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.”

Rebbi Joḥanan said, the removal of ashes is the start of the service of the next day and one had to sanctify his hands and feet from the basin which was immersed in water. Rebbi Ḥiyya ben Joseph said, it was sufficient that the day deliver to the night. The colleagues in the name of Rebbi Joḥanan , after he lifted it he put it back down. A baraita disagrees with Rebbi Ḥiyya bar Joseph. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.”

Rebbi Joḥanan said, the removal of ashes is the start of the service of the next day and one had to sanctify his hands and feet from the basin which was immersed in water. Rebbi Ḥiyya ben Joseph said, it was sufficient that the day deliver to the night. The colleagues in the name of Rebbi Joḥanan , after he lifted it he put it back down. A baraita disagrees with Rebbi Ḥiyya bar Joseph. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.”

Rebbi Joḥanan said, the removal of ashes is the start of the service of the next day and one had to sanctify his hands and feet from the basin which was immersed in water. Rebbi Ḥiyya ben Joseph said, it was sufficient that the day deliver to the night. The colleagues in the name of Rebbi Joḥanan , after he lifted it he put it back down. A baraita disagrees with Rebbi Ḥiyya bar Joseph. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.”

Rebbi Joḥanan said, the removal of ashes is the start of the service of the next day and one had to sanctify his hands and feet from the basin which was immersed in water. Rebbi Ḥiyya ben Joseph said, it was sufficient that the day deliver to the night. The colleagues in the name of Rebbi Joḥanan , after he lifted it he put it back down. A baraita disagrees with Rebbi Ḥiyya bar Joseph. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.”

[Rebbi Ḥiyya bar Joseph explains the baraita: If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; for ancillary services. But to start service he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.]

[Rebbi Ḥiyya bar Joseph explains the baraita: If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; for ancillary services. But to start service he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.]

[Rebbi Ḥiyya bar Joseph explains the baraita: If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; for ancillary services. But to start service he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.]

[Rebbi Ḥiyya bar Joseph explains the baraita: If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; for ancillary services. But to start service he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands during ancillary services. But to start services it is necessary.]

Rebbi Joḥanan explains the baraita: If he sanctified his hands and feet during the day, he does (not) have to sanctify them for the night; whether to start service or for ancillary services; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands whether to start service or for ancillary services.

Rebbi Joḥanan explains the baraita: If he sanctified his hands and feet during the day, he does (not) have to sanctify them for the night; whether to start service or for ancillary services; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands whether to start service or for ancillary services.

Rebbi Joḥanan explains the baraita: If he sanctified his hands and feet during the day, he does (not) have to sanctify them for the night; whether to start service or for ancillary services; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands whether to start service or for ancillary services.

Rebbi Joḥanan explains the baraita: If he sanctified his hands and feet during the day, he does (not) have to sanctify them for the night; whether to start service or for ancillary services; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands whether to start service or for ancillary services.

Hilfai said, just as staying overnight does not disqualify hands, so it does not disqualify the basin. A baraita disagrees with Rebbi Hilfai. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands.” Therefore it disqualifies the basin. The students of Rebbi Joḥanan in the name of Hilfai. So it is: If he sanctified his hands and feet, etc., since staying overnight does not disqualify hands. Therefore it disqualifies the basin, only from day to night.

Hilfai said, just as staying overnight does not disqualify hands, so it does not disqualify the basin. A baraita disagrees with Rebbi Hilfai. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands.” Therefore it disqualifies the basin. The students of Rebbi Joḥanan in the name of Hilfai. So it is: If he sanctified his hands and feet, etc., since staying overnight does not disqualify hands. Therefore it disqualifies the basin, only from day to night.

Hilfai said, just as staying overnight does not disqualify hands, so it does not disqualify the basin. A baraita disagrees with Rebbi Hilfai. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands.” Therefore it disqualifies the basin. The students of Rebbi Joḥanan in the name of Hilfai. So it is: If he sanctified his hands and feet, etc., since staying overnight does not disqualify hands. Therefore it disqualifies the basin, only from day to night.

Hilfai said, just as staying overnight does not disqualify hands, so it does not disqualify the basin. A baraita disagrees with Rebbi Hilfai. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands.” Therefore it disqualifies the basin. The students of Rebbi Joḥanan in the name of Hilfai. So it is: If he sanctified his hands and feet, etc., since staying overnight does not disqualify hands. Therefore it disqualifies the basin, only from day to night.

Hilfai said, just as staying overnight does not disqualify hands, so it does not disqualify the basin. A baraita disagrees with Rebbi Hilfai. “If he sanctified his hands and feet during the day, he does not have to sanctify them for the night; during the night, he has to sanctify them for the day, the words of Rebbi. Rebbi Eleazar ben Rebbi Simeon says, even if he is occupied with service for all of three days, he does not have to sanctify his hands and feet, since staying overnight does not disqualify hands.” Therefore it disqualifies the basin. The students of Rebbi Joḥanan in the name of Hilfai. So it is: If he sanctified his hands and feet, etc., since staying overnight does not disqualify hands. Therefore it disqualifies the basin, only from day to night.

How, either within four cubits of the ramp or four cubits of the altar? Since we have stated, “It happened that two were equally running up the ramp,” this implies within four cubits of the altar. Rebbi Yose ben Rebbi Abun said, explicitly did Rebbi Ḥiyya state, “he who is first within four cubits of the altar got the right to do it.”

How, either within four cubits of the ramp or four cubits of the altar? Since we have stated, “It happened that two were equally running up the ramp,” this implies within four cubits of the altar. Rebbi Yose ben Rebbi Abun said, explicitly did Rebbi Ḥiyya state, “he who is first within four cubits of the altar got the right to do it.”

How, either within four cubits of the ramp or four cubits of the altar? Since we have stated, “It happened that two were equally running up the ramp,” this implies within four cubits of the altar. Rebbi Yose ben Rebbi Abun said, explicitly did Rebbi Ḥiyya state, “he who is first within four cubits of the altar got the right to do it.”

“One does not show a thumb in the Temple,” because of the tricksters. One does not say from whom in the Temple, but the overseer lifts the cap of one of them and they know that the lottery (proceeds) [starts] from there. Should we not worry, maybe for a friend or a relative? They formed a snail. How was the lottery proceeding, to the right or to the left? Rebbi Yose ben Rebbi Abun said, since we did state, the one winning the incense says to the one on his right side, you are with me with the pan, this implies that it proceeded to the right. The students of Rebbi Jonah in the name of Rebbi Hilfai: It is as follows. The lottery proceeds to the left, the winner adds to the right. It is preferable that one should win over whom the lottery passed twice, rather than one over whom the lottery passed only once.

“One does not show a thumb in the Temple,” because of the tricksters. One does not say from whom in the Temple, but the overseer lifts the cap of one of them and they know that the lottery (proceeds) [starts] from there. Should we not worry, maybe for a friend or a relative? They formed a snail. How was the lottery proceeding, to the right or to the left? Rebbi Yose ben Rebbi Abun said, since we did state, the one winning the incense says to the one on his right side, you are with me with the pan, this implies that it proceeded to the right. The students of Rebbi Jonah in the name of Rebbi Hilfai: It is as follows. The lottery proceeds to the left, the winner adds to the right. It is preferable that one should win over whom the lottery passed twice, rather than one over whom the lottery passed only once.

“One does not show a thumb in the Temple,” because of the tricksters. One does not say from whom in the Temple, but the overseer lifts the cap of one of them and they know that the lottery (proceeds) [starts] from there. Should we not worry, maybe for a friend or a relative? They formed a snail. How was the lottery proceeding, to the right or to the left? Rebbi Yose ben Rebbi Abun said, since we did state, the one winning the incense says to the one on his right side, you are with me with the pan, this implies that it proceeded to the right. The students of Rebbi Jonah in the name of Rebbi Hilfai: It is as follows. The lottery proceeds to the left, the winner adds to the right. It is preferable that one should win over whom the lottery passed twice, rather than one over whom the lottery passed only once.

“One does not show a thumb in the Temple,” because of the tricksters. One does not say from whom in the Temple, but the overseer lifts the cap of one of them and they know that the lottery (proceeds) [starts] from there. Should we not worry, maybe for a friend or a relative? They formed a snail. How was the lottery proceeding, to the right or to the left? Rebbi Yose ben Rebbi Abun said, since we did state, the one winning the incense says to the one on his right side, you are with me with the pan, this implies that it proceeded to the right. The students of Rebbi Jonah in the name of Rebbi Hilfai: It is as follows. The lottery proceeds to the left, the winner adds to the right. It is preferable that one should win over whom the lottery passed twice, rather than one over whom the lottery passed only once.

It happened that one preceded another to within four cubits of the altar. The other took the knife and stuck it into his heart. Rebbi Sadoq stood on the steps of the Hall and said to them, listen to me, my brethren, the House of Israel. It is written, if a corpse be found. etc. Your elders and your judges shall go out. From where do we have to measure, from the Temple or from the courtyards? All the people started to cry. While they still were crying, the father of the child came and told them, I am atoning for you. The child is still fluttering, so the knife did not become impure. This teaches that impurity was worse for them than spilling blood, a shame.

Rebbi Joḥanan said, to make a procession on the occasion. Rebbi said, could not the Cohen who was removing the ashes from the interior altar himself clean the candelabra? But to make a procession on the occasion. There, we have stated: “He deposits the flask on the second step and leaves;” “he takes the flask from the second step and leaves.” Rebbi Joḥanan said, why does he enter twice for incense? Only to make a procession on the occasion. Rebbi Simeon ben Laqish said, it is a biblical command: in the morning, in the morning, when he cleans the lights he shall burn the incense. What does Rebbi Joḥanan do with this? He could enter to clean and to burn incense.

Rebbi Joḥanan said, to make a procession on the occasion. Rebbi said, could not the Cohen who was removing the ashes from the interior altar himself clean the candelabra? But to make a procession on the occasion. There, we have stated: “He deposits the flask on the second step and leaves;” “he takes the flask from the second step and leaves.” Rebbi Joḥanan said, why does he enter twice for incense? Only to make a procession on the occasion. Rebbi Simeon ben Laqish said, it is a biblical command: in the morning, in the morning, when he cleans the lights he shall burn the incense. What does Rebbi Joḥanan do with this? He could enter to clean and to burn incense.

Rebbi Joḥanan said, to make a procession on the occasion. Rebbi said, could not the Cohen who was removing the ashes from the interior altar himself clean the candelabra? But to make a procession on the occasion. There, we have stated: “He deposits the flask on the second step and leaves;” “he takes the flask from the second step and leaves.” Rebbi Joḥanan said, why does he enter twice for incense? Only to make a procession on the occasion. Rebbi Simeon ben Laqish said, it is a biblical command: in the morning, in the morning, when he cleans the lights he shall burn the incense. What does Rebbi Joḥanan do with this? He could enter to clean and to burn incense.

Rebbi Joḥanan said, to make a procession on the occasion. Rebbi said, could not the Cohen who was removing the ashes from the interior altar himself clean the candelabra? But to make a procession on the occasion. There, we have stated: “He deposits the flask on the second step and leaves;” “he takes the flask from the second step and leaves.” Rebbi Joḥanan said, why does he enter twice for incense? Only to make a procession on the occasion. Rebbi Simeon ben Laqish said, it is a biblical command: in the morning, in the morning, when he cleans the lights he shall burn the incense. What does Rebbi Joḥanan do with this? He could enter to clean and to burn incense.

Rebbi Joḥanan said, to make a procession on the occasion. Rebbi said, could not the Cohen who was removing the ashes from the interior altar himself clean the candelabra? But to make a procession on the occasion. There, we have stated: “He deposits the flask on the second step and leaves;” “he takes the flask from the second step and leaves.” Rebbi Joḥanan said, why does he enter twice for incense? Only to make a procession on the occasion. Rebbi Simeon ben Laqish said, it is a biblical command: in the morning, in the morning, when he cleans the lights he shall burn the incense. What does Rebbi Joḥanan do with this? He could enter to clean and to burn incense.

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

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.

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.

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.

HALAKHAH: They shall arrange. I could think, a hundred; I could think, two hundred. Rebbi Aqiba said, anywhere you could understand many or you could understand few, if you took the many you took nothing, if you took few you took. It was stated: Rebbi Jehudah ben Bathyra said, two measures; one finite, the other infinite. Everybody measures with the finite measure, but nobody measures with the infinite measure. Rebbi Nehemiah said, does the verse come to open or to lock in? It does not come to lock in but to open. If you are saying days are ten, they could be 100 or 200 or 1’000 or 10’000. But if you say days are two, you did unlock. Rebbi Muna said in the name of Rebbi Jehudah. Days are two. I could think that days are many. If they are many, why is it said, many? Therefore the verse only spoke of few days. How much are they? It means two; many are three. I could think that many (days) means ten. It says days and it says many. Since the minimum of days are two, so for many, the minimum of many are three. I could think that two and three make five. But is it said, days [and many]? It only is said, many days. How is this? These many should be more than two. How many are they? It implies three.

HALAKHAH: They shall arrange. I could think, a hundred; I could think, two hundred. Rebbi Aqiba said, anywhere you could understand many or you could understand few, if you took the many you took nothing, if you took few you took. It was stated: Rebbi Jehudah ben Bathyra said, two measures; one finite, the other infinite. Everybody measures with the finite measure, but nobody measures with the infinite measure. Rebbi Nehemiah said, does the verse come to open or to lock in? It does not come to lock in but to open. If you are saying days are ten, they could be 100 or 200 or 1’000 or 10’000. But if you say days are two, you did unlock. Rebbi Muna said in the name of Rebbi Jehudah. Days are two. I could think that days are many. If they are many, why is it said, many? Therefore the verse only spoke of few days. How much are they? It means two; many are three. I could think that many (days) means ten. It says days and it says many. Since the minimum of days are two, so for many, the minimum of many are three. I could think that two and three make five. But is it said, days [and many]? It only is said, many days. How is this? These many should be more than two. How many are they? It implies three.

HALAKHAH: They shall arrange. I could think, a hundred; I could think, two hundred. Rebbi Aqiba said, anywhere you could understand many or you could understand few, if you took the many you took nothing, if you took few you took. It was stated: Rebbi Jehudah ben Bathyra said, two measures; one finite, the other infinite. Everybody measures with the finite measure, but nobody measures with the infinite measure. Rebbi Nehemiah said, does the verse come to open or to lock in? It does not come to lock in but to open. If you are saying days are ten, they could be 100 or 200 or 1’000 or 10’000. But if you say days are two, you did unlock. Rebbi Muna said in the name of Rebbi Jehudah. Days are two. I could think that days are many. If they are many, why is it said, many? Therefore the verse only spoke of few days. How much are they? It means two; many are three. I could think that many (days) means ten. It says days and it says many. Since the minimum of days are two, so for many, the minimum of many are three. I could think that two and three make five. But is it said, days [and many]? It only is said, many days. How is this? These many should be more than two. How many are they? It implies three.

HALAKHAH: They shall arrange. I could think, a hundred; I could think, two hundred. Rebbi Aqiba said, anywhere you could understand many or you could understand few, if you took the many you took nothing, if you took few you took. It was stated: Rebbi Jehudah ben Bathyra said, two measures; one finite, the other infinite. Everybody measures with the finite measure, but nobody measures with the infinite measure. Rebbi Nehemiah said, does the verse come to open or to lock in? It does not come to lock in but to open. If you are saying days are ten, they could be 100 or 200 or 1’000 or 10’000. But if you say days are two, you did unlock. Rebbi Muna said in the name of Rebbi Jehudah. Days are two. I could think that days are many. If they are many, why is it said, many? Therefore the verse only spoke of few days. How much are they? It means two; many are three. I could think that many (days) means ten. It says days and it says many. Since the minimum of days are two, so for many, the minimum of many are three. I could think that two and three make five. But is it said, days [and many]? It only is said, many days. How is this? These many should be more than two. How many are they? It implies three.

HALAKHAH: They shall arrange. I could think, a hundred; I could think, two hundred. Rebbi Aqiba said, anywhere you could understand many or you could understand few, if you took the many you took nothing, if you took few you took. It was stated: Rebbi Jehudah ben Bathyra said, two measures; one finite, the other infinite. Everybody measures with the finite measure, but nobody measures with the infinite measure. Rebbi Nehemiah said, does the verse come to open or to lock in? It does not come to lock in but to open. If you are saying days are ten, they could be 100 or 200 or 1’000 or 10’000. But if you say days are two, you did unlock. Rebbi Muna said in the name of Rebbi Jehudah. Days are two. I could think that days are many. If they are many, why is it said, many? Therefore the verse only spoke of few days. How much are they? It means two; many are three. I could think that many (days) means ten. It says days and it says many. Since the minimum of days are two, so for many, the minimum of many are three. I could think that two and three make five. But is it said, days [and many]? It only is said, many days. How is this? These many should be more than two. How many are they? It implies three.

The sons of Aaron shall arrange. I could think, a hundred; the verse says, the Cohen shall arrange. [If the Cohen shall arrange,] I could think that a single Cohen should arrange all the limbs; the verse says, they shall arrange. How is this? One Cohen arranges two limbs. How many limbs are there? Ten, and one for the intestines. It turns out that the lamb comes up by six (priests}, the words of Rebbi Ismael. Rebbi Aqiba says, they shall arrange, two; the sons of Aaron, two; the priests, two. This teaches that the lamb comes up by six {priests}. [The priest, to include the bald-headed, the words of Rebbi Jehudah.]

The sons of Aaron shall arrange. I could think, a hundred; the verse says, the Cohen shall arrange. [If the Cohen shall arrange,] I could think that a single Cohen should arrange all the limbs; the verse says, they shall arrange. How is this? One Cohen arranges two limbs. How many limbs are there? Ten, and one for the intestines. It turns out that the lamb comes up by six (priests}, the words of Rebbi Ismael. Rebbi Aqiba says, they shall arrange, two; the sons of Aaron, two; the priests, two. This teaches that the lamb comes up by six {priests}. [The priest, to include the bald-headed, the words of Rebbi Jehudah.]

The sons of Aaron shall arrange. I could think, a hundred; the verse says, the Cohen shall arrange. [If the Cohen shall arrange,] I could think that a single Cohen should arrange all the limbs; the verse says, they shall arrange. How is this? One Cohen arranges two limbs. How many limbs are there? Ten, and one for the intestines. It turns out that the lamb comes up by six (priests}, the words of Rebbi Ismael. Rebbi Aqiba says, they shall arrange, two; the sons of Aaron, two; the priests, two. This teaches that the lamb comes up by six {priests}. [The priest, to include the bald-headed, the words of Rebbi Jehudah.]

But does the verse not speak of cattle? Where does the verse imply that it is written about the daily morning sacrifice? Simeon bar Abba, Rebbi Joḥanan in the name of Rebbi Yannai: It is written here arranging, and it is written there, the Cohen shall arrange them. Since concerning the arrangement mentioned there, the verse speaks about the daily morning sacrifice, so also concerning the arrangement mentioned here, the verse speaks about the daily morning sacrifice. Ulla bar Ismael in the name of Rebbi Eleazar, this is unnecessary. From the meaning of they shall arrange, do we not understand that they are two? And you explain, they shall arrange, two; the sons of Aaron, two; the priests, two; and it was stated so: Nothing precedes the daily sacrifice but incense.

But does the verse not speak of cattle? Where does the verse imply that it is written about the daily morning sacrifice? Simeon bar Abba, Rebbi Joḥanan in the name of Rebbi Yannai: It is written here arranging, and it is written there, the Cohen shall arrange them. Since concerning the arrangement mentioned there, the verse speaks about the daily morning sacrifice, so also concerning the arrangement mentioned here, the verse speaks about the daily morning sacrifice. Ulla bar Ismael in the name of Rebbi Eleazar, this is unnecessary. From the meaning of they shall arrange, do we not understand that they are two? And you explain, they shall arrange, two; the sons of Aaron, two; the priests, two; and it was stated so: Nothing precedes the daily sacrifice but incense.

But does the verse not speak of cattle? Where does the verse imply that it is written about the daily morning sacrifice? Simeon bar Abba, Rebbi Joḥanan in the name of Rebbi Yannai: It is written here arranging, and it is written there, the Cohen shall arrange them. Since concerning the arrangement mentioned there, the verse speaks about the daily morning sacrifice, so also concerning the arrangement mentioned here, the verse speaks about the daily morning sacrifice. Ulla bar Ismael in the name of Rebbi Eleazar, this is unnecessary. From the meaning of they shall arrange, do we not understand that they are two? And you explain, they shall arrange, two; the sons of Aaron, two; the priests, two; and it was stated so: Nothing precedes the daily sacrifice but incense.

May one witness be believed? It is different here since one cannot control him; should we not worry and say, by the time somebody climbs up and goes out it will shine? The matter can be verified. If one witness says, this male was born on the Sabbath, one circumcises him on his word. Rebbi Immi was carrying on the result of elapsed time. Rebbi Mattaniah was carrying on the saying of the moon shining. Rebbi Immi was (carrying) [circumcising] on the saying of women, the sun was over Hippos.

May one witness be believed? It is different here since one cannot control him; should we not worry and say, by the time somebody climbs up and goes out it will shine? The matter can be verified. If one witness says, this male was born on the Sabbath, one circumcises him on his word. Rebbi Immi was carrying on the result of elapsed time. Rebbi Mattaniah was carrying on the saying of the moon shining. Rebbi Immi was (carrying) [circumcising] on the saying of women, the sun was over Hippos.

May one witness be believed? It is different here since one cannot control him; should we not worry and say, by the time somebody climbs up and goes out it will shine? The matter can be verified. If one witness says, this male was born on the Sabbath, one circumcises him on his word. Rebbi Immi was carrying on the result of elapsed time. Rebbi Mattaniah was carrying on the saying of the moon shining. Rebbi Immi was (carrying) [circumcising] on the saying of women, the sun was over Hippos.

Rebbi Ḥanina said: From the appearance of the “morning hind” until the first rays of light in the East a man can walk four mil. From the first rays of light in the East until sunrise a man can walk four mil. From where do we know that from the appearance of “the morning hind” until the first rays of light on the East there are four mil? [since it is written]: and when the morning came, the angels urged Lot, saying. From Sodom to Zoar there are four mil. It is farther than that. Rebbi Zeˋira said: the angel was flattening the road before them. And from where that from the first rays of light in the East until sunrise there are four mil? When, and when, one thing compares to another.

Rebbi Ḥanina said: From the appearance of the “morning hind” until the first rays of light in the East a man can walk four mil. From the first rays of light in the East until sunrise a man can walk four mil. From where do we know that from the appearance of “the morning hind” until the first rays of light on the East there are four mil? [since it is written]: and when the morning came, the angels urged Lot, saying. From Sodom to Zoar there are four mil. It is farther than that. Rebbi Zeˋira said: the angel was flattening the road before them. And from where that from the first rays of light in the East until sunrise there are four mil? When, and when, one thing compares to another.

Rebbi Yose bar Abun said: Anybody who identifies the “morning hind” with the planet Venus is in error; that planet sometimes is too early and sometimes too late. What is it? It is like two double horns of light that arise from the East and illuminate.

[Explanation: The great Rebbi Ḥiyya and Rebbi Simeon ben Halaphta were walking in the valley of Arbela before morning and saw “the morning hind” that started radiating. The great Rebbi Ḥiyya said to Rebbi Simeon ben Halaphta: Great man, so will be the deliverance of Israel; it starts out very small and grows and radiates as it goes on. What is the reason When heshall dwell in darkness, the Eternal is my light. So also at the start Mordocai was sitting at the king’s gate.” After that Mordocai returned to the king’s gate. After that Haman took the garment and the horse. After that: Mordocai left the king’s presence in royal garb. After that: The Jews had light and joy.]

[Explanation: The great Rebbi Ḥiyya and Rebbi Simeon ben Halaphta were walking in the valley of Arbela before morning and saw “the morning hind” that started radiating. The great Rebbi Ḥiyya said to Rebbi Simeon ben Halaphta: Great man, so will be the deliverance of Israel; it starts out very small and grows and radiates as it goes on. What is the reason When heshall dwell in darkness, the Eternal is my light. So also at the start Mordocai was sitting at the king’s gate.” After that Mordocai returned to the king’s gate. After that Haman took the garment and the horse. After that: Mordocai left the king’s presence in royal garb. After that: The Jews had light and joy.]