rebbi

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

It is written: And these are their numbers: gold basins, Rebbi Samuel bar Nahman said, places where the blood of the lamb was collected. Silver basins 1’000, Rebbi Simeon ben Laqish said, places where the blood of the bull was collected. Knives 29, Rebbi Simon said, these are the knives, as we have stated there, “it was called the place of knives since there they hid the knives.”

It is written: And these are their numbers: gold basins, Rebbi Samuel bar Nahman said, places where the blood of the lamb was collected. Silver basins 1’000, Rebbi Simeon ben Laqish said, places where the blood of the bull was collected. Knives 29, Rebbi Simon said, these are the knives, as we have stated there, “it was called the place of knives since there they hid the knives.”

It is written: And these are their numbers: gold basins, Rebbi Samuel bar Nahman said, places where the blood of the lamb was collected. Silver basins 1’000, Rebbi Simeon ben Laqish said, places where the blood of the bull was collected. Knives 29, Rebbi Simon said, these are the knives, as we have stated there, “it was called the place of knives since there they hid the knives.”

“also she made a golden plate with the paragraph of the suspected wife written on it.” When the sun rose, sparks were reflected on it and one knew that the sun had risen. What was written on it? Rebbi Simeon ben Laqish said in the name of Rebbi Yannai: Alef-Bet was written on it. But did we not state: In the script there it was written here, not heavy, not thin, but average. Explain “the Alef there” by “from the Alef there”, “the Bet there” by ’’from the Bet there”. Rebbi Hoshaia stated: The entire paragraph of the suspected wife was written there, and from it he was reading and explaining all details of the paragraph.

“also she made a golden plate with the paragraph of the suspected wife written on it.” When the sun rose, sparks were reflected on it and one knew that the sun had risen. What was written on it? Rebbi Simeon ben Laqish said in the name of Rebbi Yannai: Alef-Bet was written on it. But did we not state: In the script there it was written here, not heavy, not thin, but average. Explain “the Alef there” by “from the Alef there”, “the Bet there” by ’’from the Bet there”. Rebbi Hoshaia stated: The entire paragraph of the suspected wife was written there, and from it he was reading and explaining all details of the paragraph.

“also she made a golden plate with the paragraph of the suspected wife written on it.” When the sun rose, sparks were reflected on it and one knew that the sun had risen. What was written on it? Rebbi Simeon ben Laqish said in the name of Rebbi Yannai: Alef-Bet was written on it. But did we not state: In the script there it was written here, not heavy, not thin, but average. Explain “the Alef there” by “from the Alef there”, “the Bet there” by ’’from the Bet there”. Rebbi Hoshaia stated: The entire paragraph of the suspected wife was written there, and from it he was reading and explaining all details of the paragraph.

“Miracles happened to Nicanor’s doors; one remembers him for praise.” It was stated: “It happened that they were traveling in a ship when they ran into a big storm. They took one of the doors and threw it into the sea. When they wanted to throw also the second one he stood up and embraced it. He told them, it you are throwing it into the sea, throw me with it. He was crying and mourning continuously until he arrived at the port of Jaffa. When he arrived at the port of Jaffa it started bubbling under the ship. As we have stated there, ‘ All doors there were changed into golden ones except Nicanor’s doors since a miracle happened to them, but some say because their bronze had a golden shine.’ ” It was stated in the name of Rebbi Eliezer, “their bronze was (Corinthian) [gold colored and more] beautiful than gold.”

HALAKHAH: “The following are for shame: The family Garmu.” “The family Garmu were experts in preparing the shew-bread and its removal from the oven, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the shew-bread but were not experts in its removal from the oven. The family Garmu were heating from within and removing from the outside, and it did not become moldy. But those were heating from the outside and removing from the inside, and it became moldy. When the Sages realized the situation, they said, everything which the Holy One, praise to Him, created, he created to His glory; all work of the Eternal is for Himself. They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina, so they gave them twenty-four. Rebbi Jehudah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our forefathers that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship. In the following matter one mentions them for praise, that in the hands of their children white bread was never found, so people should not say, from the preparation of shew-bread they are eating.”

Rebbi Yose said, I found a child of the family Eutinos. I said to him, my son, from which family are you? he told me, from family X. I said to him, my son, because your forefathers intended to increase their prestige and to decrease Heaven’s prestige, therefore their prestige was diminished and Heaven’s prestige increased. Rebbi Aqiba said, Simeon ben Lagos told me, I was collecting herbs, I and a youth from the family Eutinos, when I saw him crying and laughing. I said to him, my son, why did you cry? He said to me, about the prestige of my family which is diminished. And why did you laugh? About the glory prepared for the Just in the future world; there is smoke-creating herb before me! I said to him, my son, show it to me. He answered me, I have a tradition from my ancestors not to show it to any creature.’ Rebbi Joḥanan ben Nuri said, I met an old man from the family Eutinos. He said to me, ‘Rabbi. In the past my family were humble, and transmitting this scroll one to the other. But now they are not trustworthy; here the scroll is yours and take care of it.’ When I came and repeated these words before Rebbi Aqiba, his tears flowed and he said, from now on we do not have to mention them for shame.”

Rebbi Yose said, I found a child of the family Eutinos. I said to him, my son, from which family are you? he told me, from family X. I said to him, my son, because your forefathers intended to increase their prestige and to decrease Heaven’s prestige, therefore their prestige was diminished and Heaven’s prestige increased. Rebbi Aqiba said, Simeon ben Lagos told me, I was collecting herbs, I and a youth from the family Eutinos, when I saw him crying and laughing. I said to him, my son, why did you cry? He said to me, about the prestige of my family which is diminished. And why did you laugh? About the glory prepared for the Just in the future world; there is smoke-creating herb before me! I said to him, my son, show it to me. He answered me, I have a tradition from my ancestors not to show it to any creature.’ Rebbi Joḥanan ben Nuri said, I met an old man from the family Eutinos. He said to me, ‘Rabbi. In the past my family were humble, and transmitting this scroll one to the other. But now they are not trustworthy; here the scroll is yours and take care of it.’ When I came and repeated these words before Rebbi Aqiba, his tears flowed and he said, from now on we do not have to mention them for shame.”

Rebbi Yose said, I found a child of the family Eutinos. I said to him, my son, from which family are you? he told me, from family X. I said to him, my son, because your forefathers intended to increase their prestige and to decrease Heaven’s prestige, therefore their prestige was diminished and Heaven’s prestige increased. Rebbi Aqiba said, Simeon ben Lagos told me, I was collecting herbs, I and a youth from the family Eutinos, when I saw him crying and laughing. I said to him, my son, why did you cry? He said to me, about the prestige of my family which is diminished. And why did you laugh? About the glory prepared for the Just in the future world; there is smoke-creating herb before me! I said to him, my son, show it to me. He answered me, I have a tradition from my ancestors not to show it to any creature.’ Rebbi Joḥanan ben Nuri said, I met an old man from the family Eutinos. He said to me, ‘Rabbi. In the past my family were humble, and transmitting this scroll one to the other. But now they are not trustworthy; here the scroll is yours and take care of it.’ When I came and repeated these words before Rebbi Aqiba, his tears flowed and he said, from now on we do not have to mention them for shame.”

Rebbi Yose said, I found a child of the family Eutinos. I said to him, my son, from which family are you? he told me, from family X. I said to him, my son, because your forefathers intended to increase their prestige and to decrease Heaven’s prestige, therefore their prestige was diminished and Heaven’s prestige increased. Rebbi Aqiba said, Simeon ben Lagos told me, I was collecting herbs, I and a youth from the family Eutinos, when I saw him crying and laughing. I said to him, my son, why did you cry? He said to me, about the prestige of my family which is diminished. And why did you laugh? About the glory prepared for the Just in the future world; there is smoke-creating herb before me! I said to him, my son, show it to me. He answered me, I have a tradition from my ancestors not to show it to any creature.’ Rebbi Joḥanan ben Nuri said, I met an old man from the family Eutinos. He said to me, ‘Rabbi. In the past my family were humble, and transmitting this scroll one to the other. But now they are not trustworthy; here the scroll is yours and take care of it.’ When I came and repeated these words before Rebbi Aqiba, his tears flowed and he said, from now on we do not have to mention them for shame.”

“These are the appointees who were in the Sanctuary.” Rebbi Ḥizqiah said, Rebbi Simon and the rabbis. One said, he comes to enumerate the qualified ones of every generation. But the other said, he who was in a generation enumerated what was in his generation. He who said, he comes to enumerate the qualified ones of every generation, about all of them he says, the remembrance of the just is for blessing. He who said, he who was in a generation enumerated what was in his generation, about all of them he says, but the name of evildoers shall not. About whom was it said, the remembrance of the just is for blessing? About Ben Qatin and his kind.

“These are the appointees who were in the Sanctuary.” Rebbi Ḥizqiah said, Rebbi Simon and the rabbis. One said, he comes to enumerate the qualified ones of every generation. But the other said, he who was in a generation enumerated what was in his generation. He who said, he comes to enumerate the qualified ones of every generation, about all of them he says, the remembrance of the just is for blessing. He who said, he who was in a generation enumerated what was in his generation, about all of them he says, but the name of evildoers shall not. About whom was it said, the remembrance of the just is for blessing? About Ben Qatin and his kind.

MISHNAH: He scrambled the urn and brought up the two lots; one had written on it “for Hashem”, and the other had written on it “for Azazel”, with the executive officer to his right and the head of the serving family to his left. If the Eternal’s came up in his right hand, the executive officer said to him, “Sir High Priest, lift you right hand.” But if it came up in his left hand, the head of the serving family said to him. “Sir High Priest, lift your left hand.” He puts them on the two he-goats and says, “for Hashem a purification offering”. Rebbi Ismael says, it was not necessary to say “a purification offering,” only “for Hashem”, and they answer, “praised be the glory of His Kingdom forever and ever.”

It was stated similarly: The Land of Israel was distributed by two urns, one containing the lots, the other containing the names of the tribes. Two young priests were standing, what each of them brought up he won. By three ways the Land of Israel was divided up, by lots, and Urim and Tummim, and by payments. That is what is written Joshua threw them lots before the Eternal at Mispeh. Lots, these are the lots. Before the Eternal, these are the Urim and Tummim. Between large and small, these are payments. Rebbi Abin said, unless the Holy One, praise to Him, made every place nice in the eyes of its inhabitants, the Land of Israel would never have been distributed. It was stated thus: There are three graces. The grace of a woman in her husband’s eyes. The grace of a place in the eyes of its inhabitants. The grace of a buy in the eyes of its buyer. Rebbi Abba the son of Rebbi Pappaeus, Rebbi Joshua of Sikhnin in the name of Levi: Even in the future the Holy one, praise to Him, will do the same. That is what is written, I shall give you a new heart, etc., and shall give you a heart of flesh, etc. He makes sour the part of others.

It was stated similarly: The Land of Israel was distributed by two urns, one containing the lots, the other containing the names of the tribes. Two young priests were standing, what each of them brought up he won. By three ways the Land of Israel was divided up, by lots, and Urim and Tummim, and by payments. That is what is written Joshua threw them lots before the Eternal at Mispeh. Lots, these are the lots. Before the Eternal, these are the Urim and Tummim. Between large and small, these are payments. Rebbi Abin said, unless the Holy One, praise to Him, made every place nice in the eyes of its inhabitants, the Land of Israel would never have been distributed. It was stated thus: There are three graces. The grace of a woman in her husband’s eyes. The grace of a place in the eyes of its inhabitants. The grace of a buy in the eyes of its buyer. Rebbi Abba the son of Rebbi Pappaeus, Rebbi Joshua of Sikhnin in the name of Levi: Even in the future the Holy one, praise to Him, will do the same. That is what is written, I shall give you a new heart, etc., and shall give you a heart of flesh, etc. He makes sour the part of others.

It was stated similarly: The Land of Israel was distributed by two urns, one containing the lots, the other containing the names of the tribes. Two young priests were standing, what each of them brought up he won. By three ways the Land of Israel was divided up, by lots, and Urim and Tummim, and by payments. That is what is written Joshua threw them lots before the Eternal at Mispeh. Lots, these are the lots. Before the Eternal, these are the Urim and Tummim. Between large and small, these are payments. Rebbi Abin said, unless the Holy One, praise to Him, made every place nice in the eyes of its inhabitants, the Land of Israel would never have been distributed. It was stated thus: There are three graces. The grace of a woman in her husband’s eyes. The grace of a place in the eyes of its inhabitants. The grace of a buy in the eyes of its buyer. Rebbi Abba the son of Rebbi Pappaeus, Rebbi Joshua of Sikhnin in the name of Levi: Even in the future the Holy one, praise to Him, will do the same. That is what is written, I shall give you a new heart, etc., and shall give you a heart of flesh, etc. He makes sour the part of others.

It was stated similarly: The Land of Israel was distributed by two urns, one containing the lots, the other containing the names of the tribes. Two young priests were standing, what each of them brought up he won. By three ways the Land of Israel was divided up, by lots, and Urim and Tummim, and by payments. That is what is written Joshua threw them lots before the Eternal at Mispeh. Lots, these are the lots. Before the Eternal, these are the Urim and Tummim. Between large and small, these are payments. Rebbi Abin said, unless the Holy One, praise to Him, made every place nice in the eyes of its inhabitants, the Land of Israel would never have been distributed. It was stated thus: There are three graces. The grace of a woman in her husband’s eyes. The grace of a place in the eyes of its inhabitants. The grace of a buy in the eyes of its buyer. Rebbi Abba the son of Rebbi Pappaeus, Rebbi Joshua of Sikhnin in the name of Levi: Even in the future the Holy one, praise to Him, will do the same. That is what is written, I shall give you a new heart, etc., and shall give you a heart of flesh, etc. He makes sour the part of others.

The diadem was inscribed “Holy for the Eternal”, “holy” below and “Eternal” above, like a king who sits on his throne. And similarly, “one” below and the Name above. Rebbi Eleazar ben Rebbi Yose said, I saw it in Rome and it was written on it in one line, “Holy for the Eternal”.

The diadem was inscribed “Holy for the Eternal”, “holy” below and “Eternal” above, like a king who sits on his throne. And similarly, “one” below and the Name above. Rebbi Eleazar ben Rebbi Yose said, I saw it in Rome and it was written on it in one line, “Holy for the Eternal”.

Aaron shall put, if a non-Cohen puts it is qualified. Similarly, if a non-Cohen draws it is disqualified. An argument de minore ad majus. If putting, where Aaron’s sons are mentioned, is qualified if a non-Cohen puts it, drawing, where Aaron’s sons are not mentioned, not so much more? No, it is not necessarily so. Putting on, which is obstructive, if a non-Cohen puts it is qualified. Drawing, which is not obstructive, if a non-Cohen draws it is disqualified. And Rebbi Isaac ben Haqula said in the name of Rebbi Yannai, drawing from the urn is obstructive, putting on is not obstructive. Rebbi Joḥanan said, he establishes even by word of mouth. They thought to say, even one today and one tomorrow. In the opinion of Rebbi Joḥanan who said, even one today and one tomorrow, it is understandable. In the opinion of Rebbi Yannai, why does it say, lots? As meritorious deed. A baraita disagrees with Rebbi Joḥanan : The lot makes it a purification sacrifice, giving it the name does not make it a purification sacrifice. He explains it, if the drawing succeeds. A baraita disagrees with Rebbi Yannai: If he did not draw lots and did not confess it is qualified, only he missed a meritorious deed.

Aaron shall put, if a non-Cohen puts it is qualified. Similarly, if a non-Cohen draws it is disqualified. An argument de minore ad majus. If putting, where Aaron’s sons are mentioned, is qualified if a non-Cohen puts it, drawing, where Aaron’s sons are not mentioned, not so much more? No, it is not necessarily so. Putting on, which is obstructive, if a non-Cohen puts it is qualified. Drawing, which is not obstructive, if a non-Cohen draws it is disqualified. And Rebbi Isaac ben Haqula said in the name of Rebbi Yannai, drawing from the urn is obstructive, putting on is not obstructive. Rebbi Joḥanan said, he establishes even by word of mouth. They thought to say, even one today and one tomorrow. In the opinion of Rebbi Joḥanan who said, even one today and one tomorrow, it is understandable. In the opinion of Rebbi Yannai, why does it say, lots? As meritorious deed. A baraita disagrees with Rebbi Joḥanan : The lot makes it a purification sacrifice, giving it the name does not make it a purification sacrifice. He explains it, if the drawing succeeds. A baraita disagrees with Rebbi Yannai: If he did not draw lots and did not confess it is qualified, only he missed a meritorious deed.

Aaron shall put, if a non-Cohen puts it is qualified. Similarly, if a non-Cohen draws it is disqualified. An argument de minore ad majus. If putting, where Aaron’s sons are mentioned, is qualified if a non-Cohen puts it, drawing, where Aaron’s sons are not mentioned, not so much more? No, it is not necessarily so. Putting on, which is obstructive, if a non-Cohen puts it is qualified. Drawing, which is not obstructive, if a non-Cohen draws it is disqualified. And Rebbi Isaac ben Haqula said in the name of Rebbi Yannai, drawing from the urn is obstructive, putting on is not obstructive. Rebbi Joḥanan said, he establishes even by word of mouth. They thought to say, even one today and one tomorrow. In the opinion of Rebbi Joḥanan who said, even one today and one tomorrow, it is understandable. In the opinion of Rebbi Yannai, why does it say, lots? As meritorious deed. A baraita disagrees with Rebbi Joḥanan : The lot makes it a purification sacrifice, giving it the name does not make it a purification sacrifice. He explains it, if the drawing succeeds. A baraita disagrees with Rebbi Yannai: If he did not draw lots and did not confess it is qualified, only he missed a meritorious deed.

Aaron shall put, if a non-Cohen puts it is qualified. Similarly, if a non-Cohen draws it is disqualified. An argument de minore ad majus. If putting, where Aaron’s sons are mentioned, is qualified if a non-Cohen puts it, drawing, where Aaron’s sons are not mentioned, not so much more? No, it is not necessarily so. Putting on, which is obstructive, if a non-Cohen puts it is qualified. Drawing, which is not obstructive, if a non-Cohen draws it is disqualified. And Rebbi Isaac ben Haqula said in the name of Rebbi Yannai, drawing from the urn is obstructive, putting on is not obstructive. Rebbi Joḥanan said, he establishes even by word of mouth. They thought to say, even one today and one tomorrow. In the opinion of Rebbi Joḥanan who said, even one today and one tomorrow, it is understandable. In the opinion of Rebbi Yannai, why does it say, lots? As meritorious deed. A baraita disagrees with Rebbi Joḥanan : The lot makes it a purification sacrifice, giving it the name does not make it a purification sacrifice. He explains it, if the drawing succeeds. A baraita disagrees with Rebbi Yannai: If he did not draw lots and did not confess it is qualified, only he missed a meritorious deed.

Aaron shall put, if a non-Cohen puts it is qualified. Similarly, if a non-Cohen draws it is disqualified. An argument de minore ad majus. If putting, where Aaron’s sons are mentioned, is qualified if a non-Cohen puts it, drawing, where Aaron’s sons are not mentioned, not so much more? No, it is not necessarily so. Putting on, which is obstructive, if a non-Cohen puts it is qualified. Drawing, which is not obstructive, if a non-Cohen draws it is disqualified. And Rebbi Isaac ben Haqula said in the name of Rebbi Yannai, drawing from the urn is obstructive, putting on is not obstructive. Rebbi Joḥanan said, he establishes even by word of mouth. They thought to say, even one today and one tomorrow. In the opinion of Rebbi Joḥanan who said, even one today and one tomorrow, it is understandable. In the opinion of Rebbi Yannai, why does it say, lots? As meritorious deed. A baraita disagrees with Rebbi Joḥanan : The lot makes it a purification sacrifice, giving it the name does not make it a purification sacrifice. He explains it, if the drawing succeeds. A baraita disagrees with Rebbi Yannai: If he did not draw lots and did not confess it is qualified, only he missed a meritorious deed.

Aaron shall put, if a non-Cohen puts it is qualified. Similarly, if a non-Cohen draws it is disqualified. An argument de minore ad majus. If putting, where Aaron’s sons are mentioned, is qualified if a non-Cohen puts it, drawing, where Aaron’s sons are not mentioned, not so much more? No, it is not necessarily so. Putting on, which is obstructive, if a non-Cohen puts it is qualified. Drawing, which is not obstructive, if a non-Cohen draws it is disqualified. And Rebbi Isaac ben Haqula said in the name of Rebbi Yannai, drawing from the urn is obstructive, putting on is not obstructive. Rebbi Joḥanan said, he establishes even by word of mouth. They thought to say, even one today and one tomorrow. In the opinion of Rebbi Joḥanan who said, even one today and one tomorrow, it is understandable. In the opinion of Rebbi Yannai, why does it say, lots? As meritorious deed. A baraita disagrees with Rebbi Joḥanan : The lot makes it a purification sacrifice, giving it the name does not make it a purification sacrifice. He explains it, if the drawing succeeds. A baraita disagrees with Rebbi Yannai: If he did not draw lots and did not confess it is qualified, only he missed a meritorious deed.

Aaron shall put, if a non-Cohen puts it is qualified. Similarly, if a non-Cohen draws it is disqualified. An argument de minore ad majus. If putting, where Aaron’s sons are mentioned, is qualified if a non-Cohen puts it, drawing, where Aaron’s sons are not mentioned, not so much more? No, it is not necessarily so. Putting on, which is obstructive, if a non-Cohen puts it is qualified. Drawing, which is not obstructive, if a non-Cohen draws it is disqualified. And Rebbi Isaac ben Haqula said in the name of Rebbi Yannai, drawing from the urn is obstructive, putting on is not obstructive. Rebbi Joḥanan said, he establishes even by word of mouth. They thought to say, even one today and one tomorrow. In the opinion of Rebbi Joḥanan who said, even one today and one tomorrow, it is understandable. In the opinion of Rebbi Yannai, why does it say, lots? As meritorious deed. A baraita disagrees with Rebbi Joḥanan : The lot makes it a purification sacrifice, giving it the name does not make it a purification sacrifice. He explains it, if the drawing succeeds. A baraita disagrees with Rebbi Yannai: If he did not draw lots and did not confess it is qualified, only he missed a meritorious deed.

For the Eternal, to include the he-goat which is sent away that it can be disqualified for lacking time. This comes following what Rebbi Joḥanan said, he establishes even by word of mouth. They thought to say, even one today and one tomorrow. In the opinion of Rebbi Joḥanan who said, even one today and one tomorrow, it is understandable. In the opinion of Rebbi Yannai, why is there said, lots? Should we not be concerned that maybe it is drawn for the Eternal? He explains it if he wants to draw lots.

For the Eternal, to include the he-goat which is sent away that it can be disqualified for lacking time. This comes following what Rebbi Joḥanan said, he establishes even by word of mouth. They thought to say, even one today and one tomorrow. In the opinion of Rebbi Joḥanan who said, even one today and one tomorrow, it is understandable. In the opinion of Rebbi Yannai, why is there said, lots? Should we not be concerned that maybe it is drawn for the Eternal? He explains it if he wants to draw lots.

For the Eternal, to include the he-goat which is sent away that it can be disqualified for lacking time. This comes following what Rebbi Joḥanan said, he establishes even by word of mouth. They thought to say, even one today and one tomorrow. In the opinion of Rebbi Joḥanan who said, even one today and one tomorrow, it is understandable. In the opinion of Rebbi Yannai, why is there said, lots? Should we not be concerned that maybe it is drawn for the Eternal? He explains it if he wants to draw lots.

If one slaughtered outside the two he-goats of the Day of Atonement, there are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. Rav Ḥisda said, he who said that he is liable, if the he-goat who is chosen for inside was sacrificed; he who said that he is not liable, if the he-goat who is chosen for outside was not sacrificed. Rebbi Yose said, Rav Ḥisda wants to compare it to Pesaḥ but it is not comparable. Rebbi Mana bar Tanḥum said, Rebbi Eleazar and Rebbi Joḥanan both are saying, a Pesaḥ whose time passed is changed automatically, but here it changes by slaughter. How is it? He who said liable wanted to say that drawing lots is obstructive; he who said not liable wanted to say that drawing lots is not obstructive. There is only one here for Hashem. Rebbi Samuel the brother of Rebbi Berekhiah said, either one of them, after he drew lots is liable for the Eternal’s and is not liable for Azazel’s. Rebbi Abba said, only if he gave the bull’s gift. But if he did not give the bull’s gift he is not liable since the slaughter of the he-goat obstructs giving the bull’s blood.

If one slaughtered outside the two he-goats of the Day of Atonement, there are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. Rav Ḥisda said, he who said that he is liable, if the he-goat who is chosen for inside was sacrificed; he who said that he is not liable, if the he-goat who is chosen for outside was not sacrificed. Rebbi Yose said, Rav Ḥisda wants to compare it to Pesaḥ but it is not comparable. Rebbi Mana bar Tanḥum said, Rebbi Eleazar and Rebbi Joḥanan both are saying, a Pesaḥ whose time passed is changed automatically, but here it changes by slaughter. How is it? He who said liable wanted to say that drawing lots is obstructive; he who said not liable wanted to say that drawing lots is not obstructive. There is only one here for Hashem. Rebbi Samuel the brother of Rebbi Berekhiah said, either one of them, after he drew lots is liable for the Eternal’s and is not liable for Azazel’s. Rebbi Abba said, only if he gave the bull’s gift. But if he did not give the bull’s gift he is not liable since the slaughter of the he-goat obstructs giving the bull’s blood.

If one slaughtered outside the two he-goats of the Day of Atonement, there are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. Rav Ḥisda said, he who said that he is liable, if the he-goat who is chosen for inside was sacrificed; he who said that he is not liable, if the he-goat who is chosen for outside was not sacrificed. Rebbi Yose said, Rav Ḥisda wants to compare it to Pesaḥ but it is not comparable. Rebbi Mana bar Tanḥum said, Rebbi Eleazar and Rebbi Joḥanan both are saying, a Pesaḥ whose time passed is changed automatically, but here it changes by slaughter. How is it? He who said liable wanted to say that drawing lots is obstructive; he who said not liable wanted to say that drawing lots is not obstructive. There is only one here for Hashem. Rebbi Samuel the brother of Rebbi Berekhiah said, either one of them, after he drew lots is liable for the Eternal’s and is not liable for Azazel’s. Rebbi Abba said, only if he gave the bull’s gift. But if he did not give the bull’s gift he is not liable since the slaughter of the he-goat obstructs giving the bull’s blood.

If one slaughtered outside the two he-goats of the Day of Atonement, there are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. Rav Ḥisda said, he who said that he is liable, if the he-goat who is chosen for inside was sacrificed; he who said that he is not liable, if the he-goat who is chosen for outside was not sacrificed. Rebbi Yose said, Rav Ḥisda wants to compare it to Pesaḥ but it is not comparable. Rebbi Mana bar Tanḥum said, Rebbi Eleazar and Rebbi Joḥanan both are saying, a Pesaḥ whose time passed is changed automatically, but here it changes by slaughter. How is it? He who said liable wanted to say that drawing lots is obstructive; he who said not liable wanted to say that drawing lots is not obstructive. There is only one here for Hashem. Rebbi Samuel the brother of Rebbi Berekhiah said, either one of them, after he drew lots is liable for the Eternal’s and is not liable for Azazel’s. Rebbi Abba said, only if he gave the bull’s gift. But if he did not give the bull’s gift he is not liable since the slaughter of the he-goat obstructs giving the bull’s blood.

If one slaughtered outside the two he-goats of the Day of Atonement, there are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. Rav Ḥisda said, he who said that he is liable, if the he-goat who is chosen for inside was sacrificed; he who said that he is not liable, if the he-goat who is chosen for outside was not sacrificed. Rebbi Yose said, Rav Ḥisda wants to compare it to Pesaḥ but it is not comparable. Rebbi Mana bar Tanḥum said, Rebbi Eleazar and Rebbi Joḥanan both are saying, a Pesaḥ whose time passed is changed automatically, but here it changes by slaughter. How is it? He who said liable wanted to say that drawing lots is obstructive; he who said not liable wanted to say that drawing lots is not obstructive. There is only one here for Hashem. Rebbi Samuel the brother of Rebbi Berekhiah said, either one of them, after he drew lots is liable for the Eternal’s and is not liable for Azazel’s. Rebbi Abba said, only if he gave the bull’s gift. But if he did not give the bull’s gift he is not liable since the slaughter of the he-goat obstructs giving the bull’s blood.

If one slaughtered outside the two he-goats of the Day of Atonement, there are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. Rav Ḥisda said, he who said that he is liable, if the he-goat who is chosen for inside was sacrificed; he who said that he is not liable, if the he-goat who is chosen for outside was not sacrificed. Rebbi Yose said, Rav Ḥisda wants to compare it to Pesaḥ but it is not comparable. Rebbi Mana bar Tanḥum said, Rebbi Eleazar and Rebbi Joḥanan both are saying, a Pesaḥ whose time passed is changed automatically, but here it changes by slaughter. How is it? He who said liable wanted to say that drawing lots is obstructive; he who said not liable wanted to say that drawing lots is not obstructive. There is only one here for Hashem. Rebbi Samuel the brother of Rebbi Berekhiah said, either one of them, after he drew lots is liable for the Eternal’s and is not liable for Azazel’s. Rebbi Abba said, only if he gave the bull’s gift. But if he did not give the bull’s gift he is not liable since the slaughter of the he-goat obstructs giving the bull’s blood.

If one slaughtered outside the two he-goats of the Day of Atonement, there are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. Rav Ḥisda said, he who said that he is liable, if the he-goat who is chosen for inside was sacrificed; he who said that he is not liable, if the he-goat who is chosen for outside was not sacrificed. Rebbi Yose said, Rav Ḥisda wants to compare it to Pesaḥ but it is not comparable. Rebbi Mana bar Tanḥum said, Rebbi Eleazar and Rebbi Joḥanan both are saying, a Pesaḥ whose time passed is changed automatically, but here it changes by slaughter. How is it? He who said liable wanted to say that drawing lots is obstructive; he who said not liable wanted to say that drawing lots is not obstructive. There is only one here for Hashem. Rebbi Samuel the brother of Rebbi Berekhiah said, either one of them, after he drew lots is liable for the Eternal’s and is not liable for Azazel’s. Rebbi Abba said, only if he gave the bull’s gift. But if he did not give the bull’s gift he is not liable since the slaughter of the he-goat obstructs giving the bull’s blood.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: If he slaughtered the bull before he drew lots, is he liable? He said to him, let us hear from the following: The bull is obstructive of the he-goat, the he-goat is obstructive of the bull. This implies that if he slaughtered the bull before he drew lots, he is liable. If you would say that he is not liable, one should state, the he-goat is not obstructive of the bull. Rebbi Samuel ben Eudaimon said, that is to say, the he-goat does not obstruct the bull in giving between the beams, but for giving on the curtain the he-goat is obstructive of the bull. How is this? He may not give of the bull’s blood on the curtain before he gave of the he-goat’s blood between the beams.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: If he slaughtered the bull before he drew lots, is he liable? He said to him, let us hear from the following: The bull is obstructive of the he-goat, the he-goat is obstructive of the bull. This implies that if he slaughtered the bull before he drew lots, he is liable. If you would say that he is not liable, one should state, the he-goat is not obstructive of the bull. Rebbi Samuel ben Eudaimon said, that is to say, the he-goat does not obstruct the bull in giving between the beams, but for giving on the curtain the he-goat is obstructive of the bull. How is this? He may not give of the bull’s blood on the curtain before he gave of the he-goat’s blood between the beams.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: If he slaughtered the bull before he drew lots, is he liable? He said to him, let us hear from the following: The bull is obstructive of the he-goat, the he-goat is obstructive of the bull. This implies that if he slaughtered the bull before he drew lots, he is liable. If you would say that he is not liable, one should state, the he-goat is not obstructive of the bull. Rebbi Samuel ben Eudaimon said, that is to say, the he-goat does not obstruct the bull in giving between the beams, but for giving on the curtain the he-goat is obstructive of the bull. How is this? He may not give of the bull’s blood on the curtain before he gave of the he-goat’s blood between the beams.

HALAKHAH: Rebbi Samuel bar Nahman in the name of Rebbi Jonathan: There are three strips. The one for the he-goat for a tetradrachma, for the sufferer from skin disease for a sheqel, for the Cow for two tetradrachmas. Rebbi Abba bar Zavda in the name of Rebbi Simeon ben Halaphta, for the Cow for two tetradrachmas and a half; some express it in the formulation ten zin.

HALAKHAH: Rebbi Samuel bar Nahman in the name of Rebbi Jonathan: There are three strips. The one for the he-goat for a tetradrachma, for the sufferer from skin disease for a sheqel, for the Cow for two tetradrachmas. Rebbi Abba bar Zavda in the name of Rebbi Simeon ben Halaphta, for the Cow for two tetradrachmas and a half; some express it in the formulation ten zin.

HALAKHAH: Rebbi Samuel bar Nahman in the name of Rebbi Jonathan: There are three strips. The one for the he-goat for a tetradrachma, for the sufferer from skin disease for a sheqel, for the Cow for two tetradrachmas. Rebbi Abba bar Zavda in the name of Rebbi Simeon ben Halaphta, for the Cow for two tetradrachmas and a half; some express it in the formulation ten zin.

HALAKHAH: Rebbi Samuel bar Nahman in the name of Rebbi Jonathan: There are three strips. The one for the he-goat for a tetradrachma, for the sufferer from skin disease for a sheqel, for the Cow for two tetradrachmas. Rebbi Abba bar Zavda in the name of Rebbi Simeon ben Halaphta, for the Cow for two tetradrachmas and a half; some express it in the formulation ten zin.

If he slaughtered and died. May the other enter with his blood. Rebbi Simeon ben Laqish said, with a bull, but not with its blood. Rebbi Ḥanina and Rebbi Jonathan both are saying, even with the blood. The word of Rebbi Joshua ben Levi implies even with the blood. For Rebbi Ḥanina, Rebbi Abba in the name of Rebbi Joḥanan , even with the blood. Rebbi Joshua ben Levi asked, if he took a fistful and then died, may one enter with his fistful? Why does he question his fistful? For it is written, his fistful, but here it is not written “his blood”. It is obvious for him, even with the blood.

If he slaughtered and died. May the other enter with his blood. Rebbi Simeon ben Laqish said, with a bull, but not with its blood. Rebbi Ḥanina and Rebbi Jonathan both are saying, even with the blood. The word of Rebbi Joshua ben Levi implies even with the blood. For Rebbi Ḥanina, Rebbi Abba in the name of Rebbi Joḥanan , even with the blood. Rebbi Joshua ben Levi asked, if he took a fistful and then died, may one enter with his fistful? Why does he question his fistful? For it is written, his fistful, but here it is not written “his blood”. It is obvious for him, even with the blood.

If he slaughtered and died. May the other enter with his blood. Rebbi Simeon ben Laqish said, with a bull, but not with its blood. Rebbi Ḥanina and Rebbi Jonathan both are saying, even with the blood. The word of Rebbi Joshua ben Levi implies even with the blood. For Rebbi Ḥanina, Rebbi Abba in the name of Rebbi Joḥanan , even with the blood. Rebbi Joshua ben Levi asked, if he took a fistful and then died, may one enter with his fistful? Why does he question his fistful? For it is written, his fistful, but here it is not written “his blood”. It is obvious for him, even with the blood.

If he slaughtered and died. May the other enter with his blood. Rebbi Simeon ben Laqish said, with a bull, but not with its blood. Rebbi Ḥanina and Rebbi Jonathan both are saying, even with the blood. The word of Rebbi Joshua ben Levi implies even with the blood. For Rebbi Ḥanina, Rebbi Abba in the name of Rebbi Joḥanan , even with the blood. Rebbi Joshua ben Levi asked, if he took a fistful and then died, may one enter with his fistful? Why does he question his fistful? For it is written, his fistful, but here it is not written “his blood”. It is obvious for him, even with the blood.

If he slaughtered and died. May the other enter with his blood. Rebbi Simeon ben Laqish said, with a bull, but not with its blood. Rebbi Ḥanina and Rebbi Jonathan both are saying, even with the blood. The word of Rebbi Joshua ben Levi implies even with the blood. For Rebbi Ḥanina, Rebbi Abba in the name of Rebbi Joḥanan , even with the blood. Rebbi Joshua ben Levi asked, if he took a fistful and then died, may one enter with his fistful? Why does he question his fistful? For it is written, his fistful, but here it is not written “his blood”. It is obvious for him, even with the blood.

If he slaughtered and died. May the other enter with his blood. Rebbi Simeon ben Laqish said, with a bull, but not with its blood. Rebbi Ḥanina and Rebbi Jonathan both are saying, even with the blood. The word of Rebbi Joshua ben Levi implies even with the blood. For Rebbi Ḥanina, Rebbi Abba in the name of Rebbi Joḥanan , even with the blood. Rebbi Joshua ben Levi asked, if he took a fistful and then died, may one enter with his fistful? Why does he question his fistful? For it is written, his fistful, but here it is not written “his blood”. It is obvious for him, even with the blood.

If he slaughtered and died. May the other enter with his blood. Rebbi Simeon ben Laqish said, with a bull, but not with its blood. Rebbi Ḥanina and Rebbi Jonathan both are saying, even with the blood. The word of Rebbi Joshua ben Levi implies even with the blood. For Rebbi Ḥanina, Rebbi Abba in the name of Rebbi Joḥanan , even with the blood. Rebbi Joshua ben Levi asked, if he took a fistful and then died, may one enter with his fistful? Why does he question his fistful? For it is written, his fistful, but here it is not written “his blood”. It is obvious for him, even with the blood.

If he slaughtered and died. May the other enter with his blood. Rebbi Simeon ben Laqish said, with a bull, but not with its blood. Rebbi Ḥanina and Rebbi Jonathan both are saying, even with the blood. The word of Rebbi Joshua ben Levi implies even with the blood. For Rebbi Ḥanina, Rebbi Abba in the name of Rebbi Joḥanan , even with the blood. Rebbi Joshua ben Levi asked, if he took a fistful and then died, may one enter with his fistful? Why does he question his fistful? For it is written, his fistful, but here it is not written “his blood”. It is obvious for him, even with the blood.

MISHNAH: Every day he collects coals in a silver fire-pan and empties them into one of gold; on this day he collects in a golden one and takes it inside. Every day he collects in one of four qab and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Rebbi Yose says, every day he collects in one of a seah and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Every day it was heavy, but this day light. Every day its handle was short, but this day long. Everyday its gold was greenish, but this day reddish, the words of Rebbi Menahem.

MISHNAH: Every day he collects coals in a silver fire-pan and empties them into one of gold; on this day he collects in a golden one and takes it inside. Every day he collects in one of four qab and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Rebbi Yose says, every day he collects in one of a seah and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Every day it was heavy, but this day light. Every day its handle was short, but this day long. Everyday its gold was greenish, but this day reddish, the words of Rebbi Menahem.

“Everyday its handle was short, but this day long.” Not to tire him. Every day it was less that a short cubit, but this day it was a cubit, and a half, so that his arm could lend support. Everyday it did not have a sheath, this day it had a sheath, lest he should be burned. But does this not separate? Rebbi Yose ben Rebbi Abun said, it was held by a nail.

“Everyday its handle was short, but this day long.” Not to tire him. Every day it was less that a short cubit, but this day it was a cubit, and a half, so that his arm could lend support. Everyday it did not have a sheath, this day it had a sheath, lest he should be burned. But does this not separate? Rebbi Yose ben Rebbi Abun said, it was held by a nail.

Good gold, as its name says. [And the gold of this land is good.] Rebbi Isaac says, it is good to have in one’s house, it is good to accompany one.

Closed gold, which makes all other kinds of gold look like silver. Rebbi Samuel bar Rav Isaac said, it is written, And seven thousand talents of refined silver to cover the walls of the House. The entire House he covered with gold, and you are saying so? But it was making all other kinds of gold look like silver.

Mufaz gold. Rebbi Patroki the brother of Rebbi Drosa in the name of Rebbi Abba bar Bina: It looks like fire which was kindled with sulphur. Rebbi Abbin, it is called after its place, and gold from Ufaz.

Mufaz gold. Rebbi Patroki the brother of Rebbi Drosa in the name of Rebbi Abba bar Bina: It looks like fire which was kindled with sulphur. Rebbi Abbin, it is called after its place, and gold from Ufaz.

Mufaz gold. Rebbi Patroki the brother of Rebbi Drosa in the name of Rebbi Abba bar Bina: It looks like fire which was kindled with sulphur. Rebbi Abbin, it is called after its place, and gold from Ufaz.

Mufaz gold. Rebbi Patroki the brother of Rebbi Drosa in the name of Rebbi Abba bar Bina: It looks like fire which was kindled with sulphur. Rebbi Abbin, it is called after its place, and gold from Ufaz.

Parwayim gold. Rebbi Simeon ben Laqish said, red, it is like ox blood, but some are saying, gold which produces fruits. As we have stated there, “a golden vine was standing at the door of the inner hall.” Rebbi Aḥa bar Isaac said, at the time when Solomon built the Temple, he formed all kinds of trees in it and at the time when those outside where bearing fruit, those inside where bearing fruit. That is what is written, blooming the blossom and jubilate, also enjoying and singing, etc. When did they dry up? Rebbi Isaac Ḥinena bar Isaac said, when Manasse put up at statue in the Temple they dried up, as it is written, and the flower of the Lebanon is wilted.

Parwayim gold. Rebbi Simeon ben Laqish said, red, it is like ox blood, but some are saying, gold which produces fruits. As we have stated there, “a golden vine was standing at the door of the inner hall.” Rebbi Aḥa bar Isaac said, at the time when Solomon built the Temple, he formed all kinds of trees in it and at the time when those outside where bearing fruit, those inside where bearing fruit. That is what is written, blooming the blossom and jubilate, also enjoying and singing, etc. When did they dry up? Rebbi Isaac Ḥinena bar Isaac said, when Manasse put up at statue in the Temple they dried up, as it is written, and the flower of the Lebanon is wilted.

Parwayim gold. Rebbi Simeon ben Laqish said, red, it is like ox blood, but some are saying, gold which produces fruits. As we have stated there, “a golden vine was standing at the door of the inner hall.” Rebbi Aḥa bar Isaac said, at the time when Solomon built the Temple, he formed all kinds of trees in it and at the time when those outside where bearing fruit, those inside where bearing fruit. That is what is written, blooming the blossom and jubilate, also enjoying and singing, etc. When did they dry up? Rebbi Isaac Ḥinena bar Isaac said, when Manasse put up at statue in the Temple they dried up, as it is written, and the flower of the Lebanon is wilted.

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

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

HALAKHAH: The compounding of the incense: balsamum, and cloves, galbanum and frankincense, each in the weight of 70 maneh. Myrrh and cassia, spicenard and saffron, each in the weight of sixteen maneh. Costus twelve, bark three, cinnamon nine. You find that there were 365 maneh according to the days of the year and three for this day. That is what we have stated: “but on this day he adds a fistful.” Carshina nine qab, (Qanrisin) [caper] wine three seah and three qab. If he has no (Qanrisin) [caper] wine he brings aged whitish wine. Sodom salt a quarter. Some smoke producing herb. Rebbi Nathan says, also some (Qafra) [Kifa] of the Jordan. If he added honey he invalidated it. If he left out one of its ingredients he is liable for death.

It was stated: Rabban Simeon ben Gamliel says, balsamum is only the sap of the (qtab) [qtaf] tree. For what comes Carshina lye? In it one polished the cloves. For what does (Qanrisin) [caper] wine come? In it one (polishes) [soaks] cloves that it should be strong. Would not be urine good for this? Only one does not introduce bad smell into the Temple courtyard because of decorum. And when he was pulverizing he was saying: be well pulverized, be well pulverized, for voice is good for compounding. If he left out one of its ingredients or added honey he invalidated it. If he failed to add salt or added smoke producing herb he became liable for death. Rebbi Zeˋura said, and he sins because of unnecessary entry.

It was stated: If one compounded half of it it is qualified. Thirds and quarters we did not hear. Rebbi said, in its proportion it is qualified. Therefore, what one said, if one compounded half of it it is qualified, half of every ingredient. Once in sixty or seventy years half of it was coming from leftovers. That is, “what was one doing with excess incense”?

It was stated: If he burned the size of an olive outside he is liable; less than the volume of an olive inside he is not liable. Rebbi Zeˋira in the name of Rav Jeremiah: The public has fulfilled its obligation. Rebbi Yose ben Rebbi Abun in the name of Rebbi Jeremiah, since it was stated that if he burned the size of an olive outside he is liable, from this you infer that less than the volume of an olive inside he is not liable.

It was stated: If he burned the size of an olive outside he is liable; less than the volume of an olive inside he is not liable. Rebbi Zeˋira in the name of Rav Jeremiah: The public has fulfilled its obligation. Rebbi Yose ben Rebbi Abun in the name of Rebbi Jeremiah, since it was stated that if he burned the size of an olive outside he is liable, from this you infer that less than the volume of an olive inside he is not liable.

It was stated: If he burned the size of an olive outside he is liable; less than the volume of an olive inside he is not liable. Rebbi Zeˋira in the name of Rav Jeremiah: The public has fulfilled its obligation. Rebbi Yose ben Rebbi Abun in the name of Rebbi Jeremiah, since it was stated that if he burned the size of an olive outside he is liable, from this you infer that less than the volume of an olive inside he is not liable.

It was stated: If he burned the size of an olive outside he is liable; less than the volume of an olive inside he is not liable. Rebbi Zeˋira in the name of Rav Jeremiah: The public has fulfilled its obligation. Rebbi Yose ben Rebbi Abun in the name of Rebbi Jeremiah, since it was stated that if he burned the size of an olive outside he is liable, from this you infer that less than the volume of an olive inside he is not liable.

Rebbi Jonah said, except for the first sanctification. Rebbi Yose said, even for the first sanctification. A baraita disagrees with Rebbi Jonah: All vessels in the Temple were qualified for sanctifying hands and legs. He explains it, except for the first sanctification. A baraita disagrees with Rebbi Yose: the basin and its base are obstructive. He explains it, their place is obstructive.

Rebbi Jonah said, except for the first sanctification. Rebbi Yose said, even for the first sanctification. A baraita disagrees with Rebbi Jonah: All vessels in the Temple were qualified for sanctifying hands and legs. He explains it, except for the first sanctification. A baraita disagrees with Rebbi Yose: the basin and its base are obstructive. He explains it, their place is obstructive.

Rebbi Jonah said, except for the first sanctification. Rebbi Yose said, even for the first sanctification. A baraita disagrees with Rebbi Jonah: All vessels in the Temple were qualified for sanctifying hands and legs. He explains it, except for the first sanctification. A baraita disagrees with Rebbi Yose: the basin and its base are obstructive. He explains it, their place is obstructive.

Rebbi Jonah said, except for the first sanctification. Rebbi Yose said, even for the first sanctification. A baraita disagrees with Rebbi Jonah: All vessels in the Temple were qualified for sanctifying hands and legs. He explains it, except for the first sanctification. A baraita disagrees with Rebbi Yose: the basin and its base are obstructive. He explains it, their place is obstructive.

MISHNAH: Every day there were four arrangements and this day five, the words of Rebbi Meïr. Rebbi Yose says, everyday three and this day four. Rebbi Jehudah says, every day two and this day three.

MISHNAH: Every day there were four arrangements and this day five, the words of Rebbi Meïr. Rebbi Yose says, everyday three and this day four. Rebbi Jehudah says, every day two and this day three.

MISHNAH: Every day there were four arrangements and this day five, the words of Rebbi Meïr. Rebbi Yose says, everyday three and this day four. Rebbi Jehudah says, every day two and this day three.

HALAKHAH: What is Rebbi Meïr’s reason? And the fire on the altar shall be lit there, you shall not extinguish, that is the arrangement which keeps the fire. And the Cohen shall burn on it, that is the arrangement for disposal of limbs and fat. And arrange on it the elevation sacrifice, this is the main arrangement. And burn as incense on it the fats of the well-being sacrifices, this is the incense. Rebbi Yose does not have the arrangement for disposal of limbs. Rebbi Jehudah does not have the arrangement which keeps the fire. How does Rebbi Jehudah explain a permanent fire? The fire which I told you that it be permanent only shall be on the outer altar.

HALAKHAH: What is Rebbi Meïr’s reason? And the fire on the altar shall be lit there, you shall not extinguish, that is the arrangement which keeps the fire. And the Cohen shall burn on it, that is the arrangement for disposal of limbs and fat. And arrange on it the elevation sacrifice, this is the main arrangement. And burn as incense on it the fats of the well-being sacrifices, this is the incense. Rebbi Yose does not have the arrangement for disposal of limbs. Rebbi Jehudah does not have the arrangement which keeps the fire. How does Rebbi Jehudah explain a permanent fire? The fire which I told you that it be permanent only shall be on the outer altar.

HALAKHAH: What is Rebbi Meïr’s reason? And the fire on the altar shall be lit there, you shall not extinguish, that is the arrangement which keeps the fire. And the Cohen shall burn on it, that is the arrangement for disposal of limbs and fat. And arrange on it the elevation sacrifice, this is the main arrangement. And burn as incense on it the fats of the well-being sacrifices, this is the incense. Rebbi Yose does not have the arrangement for disposal of limbs. Rebbi Jehudah does not have the arrangement which keeps the fire. How does Rebbi Jehudah explain a permanent fire? The fire which I told you that it be permanent only shall be on the outer altar.

HALAKHAH: What is Rebbi Meïr’s reason? And the fire on the altar shall be lit there, you shall not extinguish, that is the arrangement which keeps the fire. And the Cohen shall burn on it, that is the arrangement for disposal of limbs and fat. And arrange on it the elevation sacrifice, this is the main arrangement. And burn as incense on it the fats of the well-being sacrifices, this is the incense. Rebbi Yose does not have the arrangement for disposal of limbs. Rebbi Jehudah does not have the arrangement which keeps the fire. How does Rebbi Jehudah explain a permanent fire? The fire which I told you that it be permanent only shall be on the outer altar.

Rebbi Eleazar said, limbs and fat which were not consumed before the evening one builds into a pyre and burns them separately; for them one pushes aside the Sabbath. Rebbi Jacob bar Aḥa in the name of Rebbi Samuel bar Abba: The Mishnah implies this: “Every day there were four arrangements.” What does one understand from here? Rebbi Mana said, “and this day five”. Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: May something which is not obstructive push aside? He answered him, there are the witnesses for the New Moon who are not obstructive and push aside, as we have stated there: “for a distance of a night and day one desecrates the Sabbath and comes for testimony of the New Moon.”

Rebbi Eleazar said, limbs and fat which were not consumed before the evening one builds into a pyre and burns them separately; for them one pushes aside the Sabbath. Rebbi Jacob bar Aḥa in the name of Rebbi Samuel bar Abba: The Mishnah implies this: “Every day there were four arrangements.” What does one understand from here? Rebbi Mana said, “and this day five”. Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: May something which is not obstructive push aside? He answered him, there are the witnesses for the New Moon who are not obstructive and push aside, as we have stated there: “for a distance of a night and day one desecrates the Sabbath and comes for testimony of the New Moon.”

Rebbi Eleazar said, limbs and fat which were not consumed before the evening one builds into a pyre and burns them separately; for them one pushes aside the Sabbath. Rebbi Jacob bar Aḥa in the name of Rebbi Samuel bar Abba: The Mishnah implies this: “Every day there were four arrangements.” What does one understand from here? Rebbi Mana said, “and this day five”. Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: May something which is not obstructive push aside? He answered him, there are the witnesses for the New Moon who are not obstructive and push aside, as we have stated there: “for a distance of a night and day one desecrates the Sabbath and comes for testimony of the New Moon.”

Rebbi Eleazar said, limbs and fat which were not consumed before the evening one builds into a pyre and burns them separately; for them one pushes aside the Sabbath. Rebbi Jacob bar Aḥa in the name of Rebbi Samuel bar Abba: The Mishnah implies this: “Every day there were four arrangements.” What does one understand from here? Rebbi Mana said, “and this day five”. Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: May something which is not obstructive push aside? He answered him, there are the witnesses for the New Moon who are not obstructive and push aside, as we have stated there: “for a distance of a night and day one desecrates the Sabbath and comes for testimony of the New Moon.”

Rebbi Eleazar said, limbs and fat which were not consumed before the evening one builds into a pyre and burns them separately; for them one pushes aside the Sabbath. Rebbi Jacob bar Aḥa in the name of Rebbi Samuel bar Abba: The Mishnah implies this: “Every day there were four arrangements.” What does one understand from here? Rebbi Mana said, “and this day five”. Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: May something which is not obstructive push aside? He answered him, there are the witnesses for the New Moon who are not obstructive and push aside, as we have stated there: “for a distance of a night and day one desecrates the Sabbath and comes for testimony of the New Moon.”

Rebbi Eleazar said, limbs and fat which were not consumed before the evening one builds into a pyre and burns them separately; for them one pushes aside the Sabbath. Rebbi Jacob bar Aḥa in the name of Rebbi Samuel bar Abba: The Mishnah implies this: “Every day there were four arrangements.” What does one understand from here? Rebbi Mana said, “and this day five”. Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: May something which is not obstructive push aside? He answered him, there are the witnesses for the New Moon who are not obstructive and push aside, as we have stated there: “for a distance of a night and day one desecrates the Sabbath and comes for testimony of the New Moon.”

From where the arrangement of the Day of Atonement? Rebbi Jeremiah in the name of Rebbi Pedat: Coals. Why does the verse say, of fire? That it should be insignificant on its coals. “Coals, I could think smouldering; the verse says of fire. If of fire, I could think flames; the verse says coals of fire, from those crackling ones. And from where that the fire should be insignificant on the coals? The verse says, coals of fire.”

From where the arrangement of the Day of Atonement? Rebbi Jeremiah in the name of Rebbi Pedat: Coals. Why does the verse say, of fire? That it should be insignificant on its coals. “Coals, I could think smouldering; the verse says of fire. If of fire, I could think flames; the verse says coals of fire, from those crackling ones. And from where that the fire should be insignificant on the coals? The verse says, coals of fire.”

Rebbi Joshua ben Levi said, the shew-bread did not become disqualified during travel time. [Rebbi Joḥanan said, the shew-bread became disqualified during travel time.] Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: just as they camped so they travelled, since it did not become disqualified when they were camping so it did not become disqualified when they were travelling. Rebbi Immi in the name of Rebbi Joshua ben Levi: The Tent of Meeting, the encampment of the Levites, shall travel in the midst ofcamps, as if in the center of camps.

Rebbi Joshua ben Levi said, the shew-bread did not become disqualified during travel time. [Rebbi Joḥanan said, the shew-bread became disqualified during travel time.] Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: just as they camped so they travelled, since it did not become disqualified when they were camping so it did not become disqualified when they were travelling. Rebbi Immi in the name of Rebbi Joshua ben Levi: The Tent of Meeting, the encampment of the Levites, shall travel in the midst ofcamps, as if in the center of camps.

Rebbi Joshua ben Levi said, the shew-bread did not become disqualified during travel time. [Rebbi Joḥanan said, the shew-bread became disqualified during travel time.] Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: just as they camped so they travelled, since it did not become disqualified when they were camping so it did not become disqualified when they were travelling. Rebbi Immi in the name of Rebbi Joshua ben Levi: The Tent of Meeting, the encampment of the Levites, shall travel in the midst ofcamps, as if in the center of camps.

Rebbi Joshua ben Levi said, the shew-bread did not become disqualified during travel time. [Rebbi Joḥanan said, the shew-bread became disqualified during travel time.] Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: just as they camped so they travelled, since it did not become disqualified when they were camping so it did not become disqualified when they were travelling. Rebbi Immi in the name of Rebbi Joshua ben Levi: The Tent of Meeting, the encampment of the Levites, shall travel in the midst ofcamps, as if in the center of camps.

Rebbi Joshua ben Levi said, the shew-bread did not become disqualified during travel time. [Rebbi Joḥanan said, the shew-bread became disqualified during travel time.] Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: just as they camped so they travelled, since it did not become disqualified when they were camping so it did not become disqualified when they were travelling. Rebbi Immi in the name of Rebbi Joshua ben Levi: The Tent of Meeting, the encampment of the Levites, shall travel in the midst ofcamps, as if in the center of camps.