tamid

The [afternoon] tamid is slaughtered at eight and a half hours and is offered at nine and a half hours. On the eve of Pesah it is slaughtered at seven and a half hours and offered at eight and a half hours, whether it is a weekday or Shabbat. If the eve of Pesah fell on the eve of Shabbat it is slaughtered at six and a half hours and offered at seven and a half hours, and the pesah offering after it.

If he slaughtered it for those who cannot eat it or for those who are not registered for it, for uncircumcised persons or for unclean persons, it is unfit. [If he slaughtered it] for those who can eat it and for those who cannot eat it, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised persons, for unclean and for clean persons, it is fit. If he slaughtered it before midday, it is disqualified, because it is said, “[and all of the assembled congregation of Israelites shall slaughter it] at twilight” (Exodus 12:6). If he slaughtered it before the [evening] tamid, it is fit, providing that a person stirs its blood until [that of] the tamid is sprinkled. [Nevertheless] if it was sprinkled [before the tamid], it is fit.

If he slaughtered it for those who cannot eat it or for those who are not registered for it, for uncircumcised persons or for unclean persons, it is unfit. [If he slaughtered it] for those who can eat it and for those who cannot eat it, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised persons, for unclean and for clean persons, it is fit. If he slaughtered it before midday, it is disqualified, because it is said, “[and all of the assembled congregation of Israelites shall slaughter it] at twilight” (Exodus 12:6). If he slaughtered it before the [evening] tamid, it is fit, providing that a person stirs its blood until [that of] the tamid is sprinkled. [Nevertheless] if it was sprinkled [before the tamid], it is fit.

If he slaughtered it for those who cannot eat it or for those who are not registered for it, for uncircumcised persons or for unclean persons, it is unfit. [If he slaughtered it] for those who can eat it and for those who cannot eat it, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised persons, for unclean and for clean persons, it is fit. If he slaughtered it before midday, it is disqualified, because it is said, “[and all of the assembled congregation of Israelites shall slaughter it] at twilight” (Exodus 12:6). If he slaughtered it before the [evening] tamid, it is fit, providing that a person stirs its blood until [that of] the tamid is sprinkled. [Nevertheless] if it was sprinkled [before the tamid], it is fit.

One who slaughters the pesah with chametz [in his possession] violates a negative commandment. Rabbi Judah says: also the [evening] tamid. Rabbi Shimon says: [If he slaughters] the pesah [with chametz] on the fourteenth for its own purpose, he is liable; [if] for a different purpose, he is exempt. But [for] all other sacrifices, whether slaughtered for their own purpose or for a different purpose, he is exempt. [If he slaughters the pesah with chametz] on the festival for its own purpose, he is exempt; if for a different purpose, he is liable; But [for] all other sacrifices [slaughtered on the festival with chametz], whether for their own purpose or for another purpose, he is liable, except [in the case or] a sin-offering which he slaughtered for a different purpose.

The tamid was offered up by nine, ten, eleven or twelve [priests], neither by more, nor by less. How so? [The offering] itself by nine; At the festival [of Sukkot] in the hand of one a flask of water, behold there were ten. In the evening by eleven: [The offering] itself by nine and in the hands of two men were two logs of wood. On Shabbat by eleven: [The offering] itself by nine, in the hands of two men two handfuls of incense for the showbread. And on Shabbat which fell during the festival of Sukkot one man carried in his hand a flask of water.

They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine.

If he read in the garments of linen, he would then sanctify his hands and feet, strip off his clothes, go down and immerse himself, come up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, went out, offered up his own ram and the ram of the people, and the seven unblemished, one-year-old-lambs, the words of Rabbi Eliezer. Rabbi Akiba said: these were offered up together with the morning tamid of the morning, The bull for the whole burnt offering and the goat which is offered up outside were offered up together with the dusk tamid.

If he read in the garments of linen, he would then sanctify his hands and feet, strip off his clothes, go down and immerse himself, come up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, went out, offered up his own ram and the ram of the people, and the seven unblemished, one-year-old-lambs, the words of Rabbi Eliezer. Rabbi Akiba said: these were offered up together with the morning tamid of the morning, The bull for the whole burnt offering and the goat which is offered up outside were offered up together with the dusk tamid.

They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane.

They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane.

At three periods in the year all the priestly watches shared equally in the festival sacrifices and in the division of the showbread. On Shavuot they used to say to the priest, “Here is matzah for you, here is chametz for you.” A watch whose period of service was fixed [for that festival week] offered the tamid, vow-offerings and freewill-offerings and all other public offerings; and it offered them all. A festival which fell next to Shabbat, either before or after it, all the watches shared equally in the distribution of the showbread.

There were five events that happened to our ancestors on the seventeenth of Tammuz and five on the ninth of Av. On the seventeenth of Tammuz: The tablets were shattered; The tamid (daily) offering was cancelled; The [walls] of the city were breached; And Apostomos burned the Torah, and placed an idol in the Temple. On the ninth of Av It was decreed that our ancestors should not enter the land, The Temple was destroyed the first And the second time, Betar was captured, And the city was plowed up. When Av enters, they limit their rejoicing.

Rabbi Judah ben Bava testified concerning five things: That women who are minors are made to declare an annulment of their marriage; That a woman is allowed to re-marry on the evidence of one witness; That a rooster was stoned in Jerusalem because it had killed a human being; And about wine forty days old, that it was used as a libation on the altar; And about the morning tamid offering, that it is offered at the fourth hour.

The [absence of the] daily offerings (tamidin) does not invalidate the additional offerings (musafin), neither does [the absence of] the additional offerings invalidate the daily offerings, neither does the absence of [one of the] additional offerings invalidate the other additional offerings. Even though they did not offer the [tamid] lamb in the morning they must offer [the lamb] towards evening. Rabbi Shimon said: When is this so? Only when they had acted under constraint or in error, but if they acted deliberately and did not offer the lamb in the morning they may not offer [the lamb] towards evening. If they did not burn the incense in the morning they burn it towards evening. Rabbi Shimon said: all of it was burned towards evening. For the golden altar was dedicated only by the incense of spices. And the altar for the olah by the daily offering of the morning, And the table only by the showbread on Shabbat, And the menorah only by [the kindling of] seven lamps towards evening.

The priest who had won the right to slaughter the tamid takes it along with him to the slaughter house, and those who had won the right to bring the limbs up followed after him. The slaughter house was to the north of the altar, and on it were eight small pillars on top of which were blocks of cedar wood, in which were fixed hooks of iron, three rows in each, upon which they would hang [the tamid] and they would strip its hide on tables of marble that stood between the pillars.

The priest who had won the right to slaughter the tamid takes it along with him to the slaughter house, and those who had won the right to bring the limbs up followed after him. The slaughter house was to the north of the altar, and on it were eight small pillars on top of which were blocks of cedar wood, in which were fixed hooks of iron, three rows in each, upon which they would hang [the tamid] and they would strip its hide on tables of marble that stood between the pillars.

They would not tie up the lamb but rather they would string its legs together. Those who merited [to bring up] the limbs took hold of it. Thus it was strung up: its head was to the south while its face was turned to the west. The slaughterer stood to the east of it, facing the west. The morning tamid was killed by the north-western corner of the altar at the second ring. The evening tamid was killed by the north-eastern corner at the second ring. While one slaughtered another received the blood. He then proceeded to the north-eastern corner and cast the blood on the eastern and northern sides; he then proceeded to the southwestern corner and cast the blood on the western and southern sides. The remnant of the blood he poured out at the southern base of the altar.

They would not tie up the lamb but rather they would string its legs together. Those who merited [to bring up] the limbs took hold of it. Thus it was strung up: its head was to the south while its face was turned to the west. The slaughterer stood to the east of it, facing the west. The morning tamid was killed by the north-western corner of the altar at the second ring. The evening tamid was killed by the north-eastern corner at the second ring. While one slaughtered another received the blood. He then proceeded to the north-eastern corner and cast the blood on the eastern and northern sides; he then proceeded to the southwestern corner and cast the blood on the western and southern sides. The remnant of the blood he poured out at the southern base of the altar.

There it was stated (Tamid Mishnah 5:1): “The official in charge told them: recite one benediction! and they recited one benediction.” What benediction did they recite? Rav Mattanah in the name of Samuel: that is the benediction for the Torah. “Then they recited the Ten Commandments and the three sections of Shema‘.” Rebbi Ammi in the name of Rebbi Simeon ben Laqish: that means that the benedictions are no obstacle. Rebbi Abba said: From here you cannot draw any inference because the Ten Commandments contain the essence of Shema‘. Rav Mattanah and Rebbi Samuel ben Naḥman both say that it would have been logical to require that the Ten Commandments should be recited every day. Why does one not recite them? Because of the arguments of the Christians, that they should not say that only these were given to Moses at Sinai.

(Tamid Mishnah 5:1) On the Sabbath they add one benediction for the departing watch. What kind of benediction? Rebbi Ḥelbo said, that is it: May He Who resides in the Temple plant among you brotherliness and love, peace and neighborliness.

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.

1) They never have less than twenty-one blasts in the Temple, and never more than forty-eight. 2) Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. 3) At the musafim (additional sacrifices) they would add another nine.

1) They never have less than twenty-one blasts in the Temple, and never more than forty-eight. 2) Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. 3) At the musafim (additional sacrifices) they would add another nine.

R. Yohanan said: To let people know that the New Moon has been fixed at its proper time. Do we then use this as a distinguishing sign? Do we not in fact use another distinguishing sign, as we have learned: “The fats of the Morning Tamid offering were placed on the lower half of the Ascent [of the altar] on its east side, while those of the additional offerings were placed on the lower half of the Ascent on its west side; while those of the New Moon were placed beneath the rim of the altar below,”

2) On Shavuot they used to say to the priest, “Here is matzah for you, here is chametz for you 3) A watch whose period of service was fixed [for that festival week] offered the tamid, vow-offerings and freewill-offerings and all other public offerings; and it offered them all.

Rav Judah said: [And so too] do they divide the musaf offerings. They objected: "The outgoing watch offered the morning Tamid and the musaf offerings, and the incoming watch offered the evening Tamud and the incense dishes" and it does not state, that they divided the musaf offerings? — This Tanna does not deal with the question of division.

Rava said: But the Tanna of the house of Shmuel does deal with the question of division, and yet does not mention the division of the additional offerings, as it was taught in the school of Shmuel: The outgoing watch offered the morning Tamid and the musaf offerings; the incoming watch offered the Evening Tamid and the incense dishes. Four priests entered there, two from one watch and two from the other and they divided the showbread. But it does not mention that they divided the musaf offerings. This is a refutation of Rav Judah? It is indeed a refutation.

Rava said: But the Tanna of the house of Shmuel does deal with the question of division, and yet does not mention the division of the additional offerings, as it was taught in the school of Shmuel: The outgoing watch offered the morning Tamid and the musaf offerings; the incoming watch offered the Evening Tamid and the incense dishes. Four priests entered there, two from one watch and two from the other and they divided the showbread. But it does not mention that they divided the musaf offerings. This is a refutation of Rav Judah? It is indeed a refutation.