<m.Yoma 3.1>

The officer said to them: go forth and see whether the time for killing [of the morning sacrifice] has arrived. If it had arrived then he who saw it said: it is daylight! Mathia b. Samuel [T1] said: the whole east is alight. Even unto Hebron? And he answered `yes`.
The High Priest was led down to the place of Immersion. This was the rule in the Temple: whosoever crossed his feet required an Immersion, and whosoever made water required sanctification by washing his hands and feet.

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<m.Yoma 3.10>

Ben Katin made twelve spigots for the laver, for there had been before but two. He also made a machine for the laver, in order that its water should not become unfit by remaining overnight. King Monobaz had all the handles of all the vessels used on the Day of Atonement made of gold. His mother Helena had a golden candlestick made over the door of the Hekal. She also had a golden tablet made, on which the portion touching the suspected adulteress was inscribed. Nicanor experienced miracles with his gates and his money was praised.

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<m.Yoma 3.11>

And these were mentioned to their shame: they of the house of Garmu would not teach anything about the preparation of the Shewbread; they of the house of Abtinas would not teach anything about the preparation of the incense; hygros, son [of the tribe] of Levi knew a cadence in song but would not teach it; Ben Kamzar would not teach anyone his art of writing. Concerning the former it is said: the memory of the righteous shall be for a blessing; concerning the others it is said: but the name of the wicked shall rot.

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<m.Yoma 3.1>

{}m jvma 3.1{
} amr lhM hmmvnh, cav vrav aM hgjy zmN hwHjfh; aM hgjy-- hrvah avmr, bvrqj. mtjh bN wmval avmr, hajr pnj kl hmzrH yd whva bHbrvN; vhva avmr, hjN.

<m.Yoma 3.10>

{}m jvma 3.10{
[3.11]
} bN qfjN ywh wnjM ywr dd lkjvr, wla hjv bv ala wnjjM; aP hva ywh mvknj lkjvr, wla jhv mjmjv npsljN bljnh. mvnbz hmlK ywh kl jdvt hkljM wl jvM hkjpvrjM, wl zhb. hjlnj ajmv ywth nbrwt wl zhb, yl ptHv wl hjkl; aP hja ywth fblh wl zhb, wprwt svfh ktvbh yljh. njqnvr nywv njsjM ldltvtjv, vmzkjrjN avtv lwbH.

<m.Yoma 3.11>

{}m jvma 3.11{
[3.12]
} valv lgnaj: bjt grmv, la rcv llmd yl mywh lHM hpnjM; bjt abfjns, la rcv llmd yl mywh hqfvrt; hvgds bN lvj, hjh jvdy prq bwjr vla rch llmd; bN qmcr, la rch llmd yl mywh hktb. yl hrawvnjM namr ``zkr cdjq, lbrkh`` (,mwlj j,z,), vyl alv namr ``vwM rwyjM, jrqb`` (,wM,).

<t.Yoma 3.1>

t.Yom.3.1
A. He came to circumambulate the altar.
B. From what point does he start? From the northeastern corner, then to the northwestern, the southwestern, and the southeastern corners [M.Yoma 5.5D-E].
C. At the place at which he begins the process of purification on the outer altar, at that point does he complete doing the same at the inner altar [M.Yoma 5.5F].
D. And at the place at which he begins preparing the burnt-offering on the outer altar, there he completes the sin-offering on the inner altar.
E. At every one he sprinkled the horn from below to above, except for the one which was before him, on which he would sprinkle the blood from above to below [M.Yoma 5.5H-J].
F. R. Judah [T4; PA4 or PA5 in Y] said in the name of R. Eliezer [T2 or T5], ``He stood right where he was and purified the altar. And at every one he put the blood sprinkled the horn from below to above, except for the one diagonally before him, on which he would sprinkle the blood from above to below`` [M.Yoma 5.5G, H- J].


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<t.Yoma 3.10>

t.Yom.3.10
A. The religious requirement of the two goats of the Day of Atonement is to be subject to lots.
B. [If] one did not cast lots for it, even so it is valid.
C. The casting of lots for them is to be by Aaron [a high priest]. Even [if it is done] by an ordinary priest, they are valid.
D. The two goats of the Day of Atonement - before one has cast lots for them, he is permitted to designate them for some other purpose.
E. Once he has cast lots for them, he is not permitted to designate them for some other purpose [cf. M.Yoma 6.1F-G].


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<t.Yoma 3.11>

t.Yom.3.11
A. A Passover-offering which is not offered on the first [festival] is to be offered on the second. [If] it was not offered on the second, it is to be offered on the third.
B. Coins not [used for] an offering on the first should be [used for] an offering on the second. [If] they are not used for an offering on the second, they should be [used for] an offering on the third.
C. A festal offering which is not offered on the first should be offered on the second. [If] it is not offered on the second, it should be offered on the third.
D. [If] it is not offered on the third, it should be offered at some point in the future.


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<t.Yoma 3.12>

t.Yom.3.12
A. Goats set aside for the festival which are not offered on the festival should be offered on the New Month.
B. [If] they are not offered on the New Month, let them be offered on the Day of Atonement.
C. [If] they are not offered on the Day of Atonement, let them be offered on the next festival.
D. For to begin with they were set apart as public offerings only so as to be offered on the outer altar.
E. [If] the goat which is to be sent forth died
F. before the blood of the first [goat] was sprinkled on the altar,
G. even though he has not recited the confession over it,
H. he has fulfilled his obligation,
I. since it says, He shall bring forth the live goat (Lev.16.20).
J. How long is it required to be kept alive?
K. ``Until he finishes making atonement for the holy (Lev.16.20),`` the words of R. Judah [T4; PA4 or PA5 in Y].
L. R. Simeon [T4] says, ``Until the time of confession.``
M. R. Yose [T4] says, ``Thus he says, `Your people, the house of Israel, have sinned, transgressed, and done iniquity.```


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<t.Yoma 3.13>

t.Yom.3.13
A. They make a ramp for it,
B. because of the Alexandrians, who pull out its hair,
C. and say to it, ``Take and go, take and go.``
D. The best people of Jerusalem accompany it to the first tabernacle [M.Yoma 6.4A-C].
E. ``For there were ten tabernacles within a distance of twelve miles,`` the words of R. Meir [T4].
F. R. Judah [T4; PA4 or PA5 in Y] says, ``There were nine tabernacles in a distance of ten miles.``
G. R. Yose [T4] says, ``There were five tabernacles in a distance of ten miles.``
H. And they share an `erub [commingling the boundaries for the Sabbath] with one to the other [so that they in the tabernacles may accompany the man].
I. Said R. Yose [T4], son of R. Judah [T4; PA4 or PA5 in Y], ``I can arrange them in two tabernacles
[only].``


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<t.Yoma 3.14>

t.Yom.3.14
A. They asked R. Eliezer [T2 or T5], ``Lo, if the goat which is to be sent fell sick,
what is the law as to carrying it?``
B. He said to them, ``Can he carry others?``
C. ``[If] the one who sends him fell sick, what is the law as to sending him with someone else?``
D. He said to them, ``Thus may you and I be in peace.``
E. ``[If] he pushed it down and it did not die, what is the law as to going down after it and killing it?``
F. He said to them, ``Thus be the fate of the enemies of the Omnipresent.``
G. And sages say, ``[If] it fell ill, he carries it.
H. ``[If] the one who sends it fell ill, one sends it with someone else.``
I. ``[If] one pushed it down and it did not die, one should go down after it and kill it.``


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<t.Yoma 3.15>

t.Yom.3.15
A. ``The goat which is sent forth, even though it does not impart uncleanness to clothing, imparts uncleanness to food,`` the words of R.
Meir [T4].
B. Sages say, ``It does not impart uncleanness to food or drink,
C. ``because it is alive,
D. ``and what is alive does not impart uncleanness to food or drink.``
E. At what point does it impart uncleanness to clothes?
F. ``Once it has gone beyond the wall of Jerusalem,`` the words of R. Meir [T4].
G. R. Judah [T4; PA4 or PA5 in Y] says, ``When it has reached the ravine.``
H. R. Simeon [T4] says, ``From the time of its being pushed into the ravine``
[cf. M.Yoma 6.6G-H].



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<t.Yoma 3.16>

t.Yom.3.16
A. ``Bullocks which are to be burned and goats which are to be burned, even though they do not impart uncleanness to clothing, impart uncleanness to food and drink,`` the words of R. Meir [T4]. .
B. And sages say, ``The [red] cow and cows which are to be burned impart uncleanness to food and drink. But the goat which is to be sent forth does not impart uncleanness to food and drink,
C. ``because it is alive, and a living being does not impart uncleanness to food and drink.``
D. At what point do they impart uncleanness to clothing?
E. ``Once they have gone beyond the wall of the courtyard,`` the words of R. Meir [T4].
F. R. Judah [T4; PA4 or PA5 in Y] says, ``Once one has thrown them into the fire.``
G. R. Simeon [T4] says, ``Once the fire has caught hold of the greater part of them`` [M.Yoma 6.7G].



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<t.Yoma 3.17>

t.Yom.3.17
A. Where do they burn them?
B. In the great house of ashes, outside of Jerusalem, north of Jerusalem, beyond the three camps.
C. Rows of priests were set up around the fire,
D. because of the crush of the crowd,
E. so that they should not push to see and fall into the fire.
F. All the same is the one who burns and the one who helps out at the time of the burning -
G. they impart uncleanness.
H. But the one who arranges the wood on the pyre and who kindles the fire with a torch does not impart uncleanness to [their] clothing.



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<t.Yoma 3.18>

t.Yom.3.18
A. Eight blessings does he say over them on that day:
B. For the Torah - just as they say a blessing over the Torah in the synagogue;
C. for the Temple service, for the confession, for the forgiveness of sin,
D. in their usual order.
E. For the sanctuary, a blessing unto itself;
F. for Israel, a blessing unto itself;
G. for the priests, a blessing unto itself;
H. and the remainder of the prayer - a supplication:
I. and a prayer, ``For your people Israel need salvation from you.``
J. And he seals the prayer with, ``. . . who hears prayer.``
K. All of the people read from their own scroll,
L. to show their worthiness in public.



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<t.Yoma 3.19>

t.Yom.3.19
A. R. Eliezer [T2 or T5] says, ``Thus is the order of the offerings [which] they offered up:
B. ``The bullock which is a whole-offering, and the goat which is prepared outside were offered with the whole-offering of the morning,
C. ``and afterward the bullock and goat which are prepared inside,
D. ``and afterward the ram of the people,
E. ``and afterward seven unblemished rams.``
F. R. `Aqiba says, ``The bullock which is a whole-offering and the seven unblemished rams were afterward with the whole-offering of the morning,
G. ``as it is said, Beside the burnt-offering in the morning, which is for a continual burnt-offering (Num.28.23),
H. ``and afterward the bullock and goat which are prepared inside,
I. ``and afterward the goat which is prepared outside,
J. ``as it is said, Beside the sin-offering of atonement and the continual burnt-offering and its meal-offering and drink-offering (Num.29.11).
K. ``And afterward his ram and the ram of the people.``
L. R. Judah [T4; PA4 or PA5 in Y] says in the name of R. Eliezer [T2 or T5], ``One is offered with the daily whole-offering of the morning and six are offered with the daily whole-offering of dusk`` [cf. M.Yoma 7.3D-F].



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<t.Yom.3.1>

{}t jvma 3.1{
} ba lv lhqjP at hmzbH mhjkN hva mtHjl mqrN mzrHjt cpvnjt cpvnjt myrbjt myrbjt drvmjt drvmjt mzrHjt mqvM wmtHjl bHfat yl [hmzbH hHjcvN wM] hjh gvmr yl mzbH hpnjmj [yl kvlN hva nvtN mmfh lmylh HvC mzv whjth lpnjv whjh nvtN mmylh lmfh] rbj jhvdh avmr [mwM] r``a bmqvmv [hjh] yvmd vmHfa vyl kvlN [hva nvtN mmfh] lmylh HvC mzv [whjth] lpnjv [wkngd alksvN] whjh nvtN mlmylh lmfh.

<t.Yom.3.10>

{}t jvma 3.10{
} wyjr hmwtlH ay``p wajN mfma bgdjM mfma avkljN vmwqjN dbrj r``m vHk``a ajN mfma avkljM vmwqjM mpnj whva Hj vajN Hj mfma avkljN vmwqjN majmtj mfma bgdjM mwjca mHvmt jrvwljM dbrj r` majr vr` jhvdh avmr mwyh wjgjy lcvq r``w avmr mwyt dHjjtv lcvq.

<t.Yom.3.11>

{}t jvma 3.11{
} prjM hnwrpjM ay``p wajN mfmajN bgdjM mfmajN avkljN vmwqjN [dbrj rbj majr vwyjr hmwtlH ajN mfma avkljN vmwqjN mpnj whva Hj vajN Hj mfma avkljN vmwqjN] majmtj mfmajN bgdjM mwjcav mHvmt [hyzrh] dbrj r``m rbj jhvdh avmr [lavr] r``w avmr mwjcjt havr brvbN.

<t.Yom.3.12>

{}t jvma 3.12{
} hjkN wvrpjN avtN bbjt hdwN hgdvl HvC ljrvwljM lcpvnh wl jrvwljM HvC lwlw mHnvt [vzqvpjN] wl khnjM hjv mymjdjN sbjbvt hmyrkh mpnj dvHq hyM kdj wla jhv qvpcjM lravt vnvpljN ltvK hmdvrh aHd hwvrP vaHd hmsjjy bwyt wrjph mfmajN bgdjM abl hmsdr at hmyrkh vmcjt at havr [laltr] ajN mfma bgdjM.

<t.Yom.3.13>

{}t jvma 3.13{
} wmvnh brkvt mbrK bavtv jvM yl htvrh kdrK wmbrkjN yl htvrh bbjt hknst yl hybvdh vyl hhvdah vyl mHjlt hyvN ksdrN vyl hmqdw brkh bpnj ycmv [vyl jwral brkh bpnj ycmN] vyl hkhnjM brkh bpnj ycmN vwar tplh tHnh vbqwh wymK jwral crjkjN lhvvwy mlpnjK vHvtM bwvmy tplh kl hyM qvrjN [wlhN] kdj lhravt HzjtN lrbjM.

<t.Yom.3.14>

{}t jvma 3.14{
} r``a avmr [kK sdr qrbnvt] hjv mqrjbjN pr hyvlh vwyjr hnywh bHvC hjv qrjbjN yM tmjd wl wHr vaHr kK pr vwyjr hnywh bpnjM vaHr kK ajlv vajl hyM vaHr kK wbyt kbwjM tmjmjM r` yqjbh avmr pr hyvlh vwbyt kbwjM tmjmjM hjv qrjbjN yM tmjd wl wHr wnamr (,bmdbr kH,) mlbd yvlt hbvqr awr lyvlt htmjd vgv` vaH``k pr vwyjr hnywh bpnjM vaHr kK wyjr hnywh bHvC wnamr (,bmdbr kf,) mlbd Hfat hkpvrjM vyvlt htmjd vmnHth vnskjhM vaHr kK ajlv vajl hyM rbj jhvdh avmr mwvM r``a aHd qrb yM tmjd wl wHr vwwh qrjbjN yM tmjd wl bjN hyrbjM.

<t.Yom.3.15>

{}t jvma 3.15{
} [jvM fvb yvwh] lavhbjv vmywh [bwmyvN] bN qmHjt wjca ldbr yM hmlK [yrbjt] vntzh cjnvra mpjv vnplh yl bgdjv nkns aHjv vwmw tHtjv bkhvnh gdvlh rath amN wl alv wnj khnjM gdvljM [bv] bjvM.

<b.Yoma ch.3.1-2, 28a-30a>

MISHNAH: m.Yom.3.1 The officer said to them: go forth and see whether the time for killing [of the morning sacrifice] has arrived. If it had arrived then he who saw it said: it is daylight! Mathia b. Samuel [T1] said: the whole east is alight. Even unto Hebron? And he answered `yes`.
MISHNAH: m.Yom.3.2 And why was that [considered] necessary? Because once when the light of the moon rose they thought that the east was alight and slaughtered the continual offering, which afterwards they had to take away into the place of burning.
The High Priest was led down to the place of Immersion. This was the rule in the Temple: whosoever crossed his feet required an Immersion, and whosoever made water required sanctification by washing his hands and feet. GEMARA: b.Yom.28b It was taught: R. Ishmael [T3] said: The morning [star] shines. R. Akiba [T3] said the morning [star] rose. Nahuma b. Afkashion said: The morning [star] is already in Hebron. Mathia b. Samuel [T1], the officer in charge of the counts, said: The whole east even unto Hebron is alight. R. Judah b. Bathyra [T2] said: The whole east even unto Hebron is alight and all the people have gone forth, each to his work. If that were the case, it would be [too much of the day] too late! Rather: each to hire working men.
R. Safra [BA3] said: The [afternoon] prayer of Abraham is due when the walls begin to grow dark. R. Joseph [BA3] said: Shall we indeed learn [our laws] from Abraham? Raba [BA4] answered: A Tanna learned from Abraham and we should not learn from him! For it has been taught: And in the eighth day the flesh of his foreskin shall be circumcised, this passage teaches that the whole of the [eighth] day is proper for the circumcision, but the zealots perform their religious duty as early as possible as it is said: And Abraham rose early in the morning and saddled his ass. Rather, said Raba, is it this that appeared difficult to R. Joseph [BA3]: For we have learnt: If the eve of Passover falls on the eve of Sabbath, the paschal lamb is to be slaughtered at one half after the sixth hour, and offered up at one half after the seventh hour. But let it be slaughtered when the walls begin to grow dark! What is the difficulty? Perhaps the walls of the Sanctuary begin to grow dark half an hour after the sixth hour because they were not exactly straight. Or [one might say]: It was different with Abraham whose heart [mind] knew great astronomical speculation. Or: Because he was an elder [zaken] who had a seat at the scholar`s council, for R. Hama b. Hanina said: Our ancestors were never left without the scholars` council. In Egypt they had the scholars` council, as it is said: Go and gather the elders of Israel together; in the wilderness they had the scholars` council, as it is said: Gather unto me seventy men of the elders of Israel; our father Abraham was an elder and a member of the scholars` council, as it is said: And Abraham was [zaken] an elder well stricken in age; our father Isaac was an elder and a member of the scholars` council, as it is said: And it came to pass when Isaac was an elder [zaken]; our father Jacob was an elder and a member of the scholars` council, as it is said: Now the eyes of Israel were dim with age [zoken]; [even] Eliezer [T2 or T5], the servant of Abraham was an elder and a member of the scholars` council, as it is said: And Abraham said unto his servant, the elder of his house, that ruled over all he had, which R. Eleazar [T4 in M or PA3] explained to mean that he ruled over [knew, controlled] the Torah of his Master. Eliezer [T2 or T5] of Damascus`: R. Eleazar [T4 in M or PA3] said, He was so called because he drew and gave drink to others of his Master`s teachings.
Rab [BA1] said: Our father Abraham kept the whole Torah, as it is said: Because that Abraham hearkened to my voice [kept my charge, My commandments, My statutes, and my laws]. R. Shimi b. Hiyya said to Rab: Say, perhaps, that this refers to the seven laws? Surely there was also that of circumcision! Then say that it refers to the seven laws and circumcision [and not to the whole Torah]? If that were so, why does Scripture say: `My commandments and my laws`?
Raba [BA4] or R. Ashi [BA6] said: Abraham, our father, kept even the law concerning the erub of the dishes,` as it is said: `My Torahs`: one being the written Torah, the other the oral Torah. Mathia b. Samuel [T1] said etc. . . . And he answered `yes`. Who was it that said `yes`? The man standing on the roof! Is he the dreamer and the interpreter? Should it, then, be he who is standing on the ground, whence would he know? If you like say it is he who stands on the roof, and if you like say it is he who stands on the ground. If you want to say it is he who stands on the roof; he says: the whole east is alight , the one standing on the ground answering: even unto Hebron? whereupon the former says: ` yes`. If you like say that it is he who stands on the ground: He says: the whole east is alight? whereupon the other responds: even unto Hebron? and the former answers: ` yes`. and why was that considered necessary etc. But can it be confused? Has it not been taught: Rabbi [T5] says: The rising column of the moon is different from that of the sun. The light column of the moon rises straight like a stick, the light column of the sun [the dawn] irradiates in all directions? The school of Ishmael [T3] taught: It was a cloudy day and the light was scattered in all directions. R. Papa [BA5] said: We can infer therefrom that on a cloudy day the sun is felt all over. What is the practical difference? In the spreading of skins, or, as Raba [BA4] expounded: A woman should not knead either in the sun or in the heat of the sun. R. Nahman said: The sultry air of the sun is more intense than that of direct sunlight, your analogy being: a jar of vinegar; the dazzling sun-light is worse than the uncovered sun, your analogy being drippings [from the roof]. b.Yom.29a Unchaste imagination is more injurious than the sin itself, your analogy being the odour of meat. The end of the summer is more trying than the summer itself, your analogy being a hot oven. A fever in winter is severer than in summer, your analogy being a cold oven. It is harder to remember well something old than to commit to memory a fresh thing, your analogy being a cement made out of old cement. R. Abbahu [PA3] said: What is the reason of Rabbi`s opinion? It is written: For the Leader, upon Aijeleth ha-Shahar just as the antlers of the hind branch off this way and that way, so the light of the dawn is scattered in all directions. R. Zera [PA3] said: Why was Esther compared to a hind? To tell you that just as a hind has a narrow womb and is desirable to her mate at all times as at the first time, so was Esther precious to King Ahasuerus at all times as at the first time. R. Assi [BA1 or PA3] said: Why was Esther compared to the dawn? To tell you that just as the dawn is the end of the whole night, so is the story of Esther the end of all the miracles. But there is Hanukkah? We refer to those included in Scripture. That will be right according to the opinion that Esther was meant to be written, but what can be said according to him who held that it was not meant to be written? He could bring it in accord with what R. Benjamin b. Japheth said, for R. Eleazar [T4 in M or PA3] said in the name of R. Benjamin b. Japheth: Why is the prayer of the righteous compared to a hind? To tell you that just as with the hind, as long as it grows, its antlers form additional branches every year, so with the righteous, the longer they abide in prayer, the more will their prayer be heard.
they slaughtered the continual offering: When? Would you say on one of the remaining days of the year? Had it then to be offered up? Hence [you will say that it happened] on the Day of Atonement, but is there any moon-light visible then? This is what it means: On the Day of Atonement, when the observer said: It is daylight, they would take the high priest down to the place of immersion. The father of R. Abin [PA3 or PA4] learnt: Not only concerning this was it said, but also concerning the pinching of a bird`s head and the taking of a fistful of the meal-offering, [was it said] that if it was done during the night, it had to be burnt. That is quite right with regard to the bird designated for a burnt-offering, since the fact can no more be undone, but touching the fistful of the meal offering, b.Yom.29b let him put it back and take it again when it is day? He learnt and explained it: The vessels of ministration render what is in them sacred even outside of the proper time. An objection was raised: This is the rule: Whatsoever is offered up during the day, becomes sanctified by day and whatsoever is offered up during the night becomes sanctified both by day and by night. At any rate it is taught that whatsoever is offered up during the day becomes sanctified by day only, and not by night? It may not become sanctified [enough] to be offered up, but it may become sanctified enough to be invalidated.
R. Zera [PA3] raised an objection: If he put in order the shewbread and the [frankincense] clip after the Sabbath and smokes the [contents of] the cups on the [following] Sabbath it is invalid. What should he do? He should leave it for the coming Sabbath, for even if it stayed for many days on the table, that does not matter. But why? It should be sanctified and invalidated? Raba [BA4] said: He who raised the objection, raised a valid one, and the father of R. Abin [PA3 or PA4] is also quoting a Baraitha, but it is of the opinion that the night is not considered a wanting time, the day however is so considered. But when the night of Sabbath approaches, let it then become at once sanctified and invalidated? Rabina [BA6] said: We assume that he removed it before then. Mar Zutra [BA6], or as some say, R. Ashi [BA6] said: You may set the case even if he had not removed it before [Sabbath eve], since, however, he had put it in order at variance with the regulation it is as if a monkey had laid it there.
this was the rule in the Temple etc.: It is quite right that the feet must be washed because of squirtings, but why must the hands be washed? R. R. Abba [BA3 & PA3] said: This teaches us that it is b.Yom.30a the right thing to wipe off [squirtings]. This supports the view of R. Ammi [PA3] who says: A man must not go out with squirtings on his feet, because he may appear as one that has his privy member cut off and he may thus cause evil talk against his children that they are bastards. R. Papa [BA5] said: If there be excrement in its place, he must not read the Shema. How shall we imagine this case? If to say that it is invisible, that is self-evident; if to say that it is not seen surely `The Torah was not given to the ministering angels!` This has but reference to a situation in which it is obvious when he sits and invisible when he stands. But what is the difference between this and one who has filth on his body, for it has been stated: Where one who has filth on his body, or whose hands are in a privy, R. Huna [BA2 or PA4] permits the reading of the Shema and R. Hisda [BA3] forbids it? In its place filth is most execrable, away from it, it is less so. Our Rabbis taught: This is the Halachah with regard to meal-time: If a man goes forth to make water, he washes his one hand and re-enters. If he conversed with his neighbour and waited [diverting himself], he washes both his hands [again] and re-enters. When he washes his hands, he should not wash them outside and enter, because of the suspicion, but he should enter, sit at his accustomed place and wash his two hands there, then pass the pitcher around the guests. R. Hisda [BA3] said: What we said refers to drinking, but as to eating he may wash his hands outside and re-enter, people know that he is fastidious of taste. R. Nahman b. Isaac said: I would do the same before drinking as people know me to be fastidious.

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<b.Yoma ch.3.9-10, 37a-38a>

MISHNAH: m.Yom.3.9 He then went back to the east of the Temple Court, to the North of the altar, the Deputy High Priest at his right and the head of the family [ministering that week] at his left. There were two He-goats and an urn containing two lots. They were of box-wood. Ben Gamala made them of gold and therefore he was praised.
MISHNAH: m.Yom.3.10 Ben Katin made twelve spigots for the laver, for there had been before but two. He also made a machine for the laver, in order that its water should not become unfit by remaining overnight. King Monobaz had all the handles of all the vessels used on the Day of Atonement made of gold. His mother Helena had a golden candlestick made over the door of the Hekal. She also had a golden tablet made, on which the portion touching the suspected adulteress was inscribed. Nicanor experienced miracles with his gates and his money was praised.
GEMARA: Since [the Mishnah] reads: to the North of the altar , one infers that the altar was not standing in the north. Whose opinion represents our Mishnah? The opinion of R. Eliezer b. Jacob [T2 or T4], for it was taught: Northward before the Lord, i.e., the north must be fully unoccupied this is the opinion of R. Eliezer b. Jacob [T2 or T4]. But the first part of the Mishnah is in accord with R. Eleazar [T4 in M or PA3] son of R. Simeon [T4]? The whole of the Mishnah is in accord with R. Eliezer b. Jacob [T2 or T4], but read there: In the space between Hall and altar. The Deputy High Priest at his right and the head of the family at his left: Rab Judah [BA2] said: One who walks at his master`s right hand is a boor. [But] we have learnt: the Deputy High Priest at his right and the head of the [ministering] family at his left; and furthermore, it was taught: Of three walking along, the teacher should walk in the middle, the greater of his disciples to his right, the smaller one at his left, and thus do we find that of the three angels who came to visit Abraham, Michael went in the middle, Gabriel at his right, Raphael at his left? R. Samuel b. Papa interpreted [the first saying] before R. Adda [BA2]: [It is wrong only, if] he [the teacher] be hidden by him But has it not been taught: One who walks in front of his teacher is a boor, one who walks behind him is arrogant? [It is assumed here] that he turns sideways.
and there was a casket wherein there were two lots: Our Rabbis taught: [with reference to] And Aaron shall cast lots upon the two goats `lots`, i.e., made of any material. One might have assumed that he should cast two lots on the head of each, therefore [Scripture repeats]: One lot for the Lord and the other lot for Azazel, i.e., there is but one lot `for the Lord`, and there is but one lot `for Azazel` One might have assumed that he shall give upon the head of each a lot each `for the Lord` and `for Azazel`, therefore Scripture says: `One lot for the Lord`, i.e., there is but one lot `for the Lord` and but one lot `for Azazel` Why then does Scripture say: [he shall cast] `lots`? [That means to say] that they must be alike: he must not make one of gold and the other of silver, one large, the other small; `lots` [means they may be made] of any material. But that is self-evident? No, it is necessary [to state that], as it was taught: Since we find that the [high priest`s] front-plate had the name of the Lord inscribed thereon and was made of gold, I might have assumed that this too must be made of gold, hence it says [twice] `lot` . . . `lot`, to include [permission to make it of] olive-wood, nut-wood or box-wood. Ben Katin made twelve spigots for the laver: a Tanna taught: In order that his twelve brethren, the priests, who were occupied with the continual offering, may be able to sanctify their hands and feet simultaneously.
A Tanna taught: In the morning, when the laver was full, he sanctified his hands and feet from the upper spigot; in the evening, when [the water] was low, he sanctified his hands and feet from the lower spigot. He also made a machine for the laver: What machine was that? Abaye [BA4] said: A wheel which let it go down [to the pit]. King Monobaz made all the handles for the vessels etc.: He should have made [the vessels] them[selves] of gold? b.Yom.37b Abaye [BA4] said: [Reference here is made to] the handles of the knives.
The following objection was raised: He also made of gold the base of the vessels, the rims of the vessels, the handles of the vessels and the handles of the knives [used on the Day of Atonement]? Abaye [BA4] explained: These are the helves of axes and adzes. His mother Helena made a candlestick of gold etc.: A Tanna taught: When the sun was shining, sparkling rays proceeded from it and all knew then that the time had arrived for the reading of the [morning] Shema. An objection was raised: One who reads the Shema in the morning together with the linen of the [priestly] Mishmars or the [laymen] Ma`amad, has not fulfilled his duty, because the men of the Mishmar read it early and the men of the Ma`amad read it too late. Abaye [BA4] said: It was for the rest of the people of Jerusalem. She also made a tablet: Do you not conclude from this that one may write a scroll for a child for practising purposes? Resh Lakish [PA2] said in the name of R. Jannai [PA1]: Alphabetically. An objection was raised: Whilst writing he looks unto the tablet and copies what is written on the tablet? Say: He looks and writes as it is written on the tablet. He raised this objection: When he writes he looks and copies what is written on the tablet, and what is written thereon? And if some man have lain with thee . . . if no man have lain with thee; if thou hast gone aside . . . and if thou hast not gone aside! There it was written b.Yom.38a by sections. Nicanor experienced miracles with his doors: Our Rabbis taught: What miracles happened to his doors? It was reported that when Nicanor had gone to fetch doors from Alexandria of Egypt, on his return a gale arose in the sea to drown him. Thereupon they took one of his doors and cast it into the sea and yet the sea would not stop its rage. When, thereupon, they prepared to cast the other into the sea, he rose and clung to it, saying: `Cast me in with it!` [They did so, and] the sea stopped Immediately its raging. He was deeply grieved about the other [door]. As he arrived at the harbour of Acco, it broke through and came up from under the sides of the boat. Others say: A monster of the sea swallowed it and spat it out on the dry land Touching this, Solomon said: The beams of our houses are cedars, and our panels are berothim [cypresses]. Do not read `berothim [cypresses] but `brith yam`, i.e., covenant of the sea`. Therefore all the gates in the Sanctuary were changed for golden ones with the exception of the Nicanor gates because of the miracles wrought with them. But some say: Because the bronze of which they were made had a golden hue. R. Eliezer b. Jacob [T2 or T4] said: It was Corinthian bronze, which shone like gold.

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<b.Yoma ch.3.11, 38a-39a>

MISHNAH: m.Yom.3.11 And these were mentioned to their shame: they of the house of Garmu would not teach anything about the preparation of the Shewbread; they of the house of Abtinas would not teach anything about the preparation of the incense; hygros, son [of the tribe] of Levi knew a cadence in song but would not teach it; Ben Kamzar would not teach anyone his art of writing. Concerning the former it is said: the memory of the righteous shall be for a blessing; concerning the others it is said: but the name of the wicked shall rot.
GEMARA: Our Rabbis taught: The house of Garmu was expert in preparing the shewbread, but would not teach it The Sages sent for specialists from Alexandria of Egypt, who knew how to bake as well as they, but they did not know how to take [the loaves] down [from the oven] as well as the former, for they were heating the oven from without and baked from within, whereas the latter heated the oven from within and baked from within [with the result] that the bread of the latter became mouldy, whereas the bread of the former did not grow mouldy. When the Sages heard that, they quoted: Everyone that is called by my name [and whom] I have created for my glory, and said: Let the house of Garmu return to their office. The Sages sent for them, but they would not come. Then they doubled their hire and they came. [Until now] they used to get twelve minas for the day, [from] that day, twenty-four minas. R. Judah [T4; PA4 or PA5 in Y] said: [Until then] they received twenty-four minas per day, [from] that day they received forty-eight minas. The Sages said to them: What ground did you see for refusing to teach [your art]? They said to them: In our father`s house they knew that this House will be destroyed, and perhaps an unworthy man would learn it and then proceed to serve an idol with it. For the following was their memory honoured: Never was fine bread to be found in their children`s hand, lest people say: These feed from the [preparation of] the shewbread Thus [they endeavoured] to fulfil [the command]: Ye shall be clear before the Lord and before Israel. They of the house of Abtinas would not teach anything about the preparation of the incense. Our Rabbis taught: The house of Abtinas were expert in preparing the incense but would not teach [their art]. The Sages sent for specialists from Alexandria of Egypt, who knew how to compound incense as well as they, but did not know how to make the smoke ascend as well as they. The smoke of the former ascended [as straight] as a stick, whereas the smoke of the latter was scattered in every direction. When the Sages heard thereof, they quoted: `Everyone that is called by my name, I have created for my glory`, as it is said: The Lord hath made everything for His own purpose, and [said]: The house of Abtinas may return to their [wonted] place. The Sages sent for them, but they would not come. Then they doubled their hire and they came. Every day [thitherto] they would receive twelve minas, [from] that day twenty-four. The Sages said to them: What reason did you have for not teaching [your art]? They said: They knew in our father`s house that this House is going to be destroyed and they said: Perhaps an unworthy man will learn [this art] and will serve an idol therewith. And for the following reason was their memory kept in honour: Never did a bride of their house go forth perfumed and when they married a woman from elsewhere they expressly forbade her to do so lest people say: From [the preparation of] the incense they are perfuming themselves. [They did so] to fulfil the command: `Ye shall be clear before the Lord and before Israel.`
It was taught: R. Ishmael [T3] said: Once I was walking on the way and I came upon one of their children`s children and I said to him: Your forefathers sought to increase their glory and to reduce the glory of the Creator, now the glory of the Creator is at its wonted place, and he has reduced their glory. R. Akiba [T3] said: R. Ishmael b. Luga related to me: One day I and one of their descendants went to the field to gather herbs and I saw him crying and laughing. I said to him: `Why did you cry?` He answered: `I recalled the glory of my ancestors` `And why did you laugh happily?` He replied: `Because the Holy One, blessed be He, will restore it to us` `And what caused you to remember?` He said: `There is smoke-raiser before me`. `Show it to me!` He said to me: `We are bound by oath not to show it to any person` R. Johanan b. Nuri [T3] said: Once I came upon an old man, who had a scroll [containing prescriptions] for frankincense in his hand. I asked him: `Whence are you [derived]?` He said: `I come from the house of Abtinas` `What have you in your hand?` He replied: `A scroll [containing prescriptions] for frankincense.` `Show it to me!` He said: `As long as my father`s house was alive they would not surrender it to any one, but now here it is, but be very careful about it When I came and told thereof to R. Akiba [T3] he said: `Henceforth it is forbidden to speak of them in dispraise` Referring to this Ben `Azzai said: By your name you will be called, to your place you will be restored b.Yom.38b and from what belongs to you will you be given. No man can touch what is prepared for his fellow and `One kingdom does not interfere with the other even to the extent of one hair`s breadth`.
hygros of the tribe of Levi etc. It was taught: When he tuned his voice to a trill, he would put his thumb into his mouth and place his finger [on the division line] between the two parts of the moustache, so that his brethren, the priests, staggered backward with a sudden movement.
Our Rabbis taught: Ben Kamzar would not teach anything about [his art of] writing. It was said about him that he would take four pens between his fingers and if there was a word of four letters he would write it at once. They said to him: `What reason have you for refusing to teach it?` All found an answer for their matter [attitude]. Ben Kamzar could not find one. Concerning [all] former ones it is said: `The memory of the righteous shall be for a blessing`, with regard to Ben Kamzar and his like it is said: `But the name of the wicked shall rot` What is the meaning of `But the name of the wicked shall rot`? R. Eleazar [T4 in M or PA3] said: Rottenness enters their names, none name their children after them.
Rabina [BA6] raised an objection: The story of Doeg b. Joseph whom his father left to his mother when he was a young child: Every day his mother would measure him by handbreadths and would give his [extra] weight in gold to the Sanctuary. And when the enemy prevailed, she slaughtered him and ate him, and concerning her Jeremiah [PA4] lamented: Shall the women eat their fruit, their children that are handled in the hands? Whereupon the Holy Spirit replied: Shall the priest and the prophet be slain in the Sanctuary of the Lord? See what happened to him!
R. Eleazar [T4 in M or PA3] said: The righteous man is remembered by his own [good deeds], the wicked [also] by those of his fellow. [Proof that] the righteous [is remembered] by his own [good deeds], for it is written: `The memory of the righteous shall be for a blessing`. The wicked [is remembered also] by his associate[`s wickedness], for it is written: `But the name of the wicked [pl.] shall rot.` Rabina [BA6] said to one of the Rabbis who expounded Aggada before him: Whence is this statement, which the Rabbis mention: The memory of the righteous shall be for a blessing? He replied: It is a scriptural verse: `The memory of the righteous shall be for a blessing.` Whence, in the Torah, may that teaching be derived? From what is written: Shall I hide from Abraham that which I am doing? And it is [there] also written: Seeing that Abraham shall surely become a great and mighty nation. [He asked further]: Whence do we know this matter, which the Rabbis mention: But the name of the wicked shall rot? He replied: It is a scriptural verse: `But the name of the wicked shall rot`. Whence, in the Torah, may this teaching be derived?-From what is written: And he moved his tent as far as Sodom, and it is written: Now the men of Sodom were wicked and sinners against the Lord exceedingly.
R. Eleazar [T4 in M or PA3] said: A righteous man once lived between two wicked men and did not learn from their deeds, a wicked man lived between two righteous men and did not learn from their ways The righteous who lived between two wicked men and did not learn from their wicked ways was Obadiah. The wicked man living between two righteous men and not learning from their ways was Esau.
R. Eleazar [T4 in M or PA3] [also] said: From the blessing of the righteous you can infer the curse for the wicked and from the curse of the wicked you may infer the blessing for the righteous From the blessing of the righteous you can infer the curse for the wicked, as it is written: For I have known him, to the end that he may command, and [soon] after that it is written: And the Lord said: Verily the cry of Sodom and Gomorrah is great. From the curse of the wicked you can infer the blessing for the righteous, for it is written: Now the men of Sodom were wicked and sinners against the Lord exceedingly. And the Lord said unto Abram, after that Lot was separated from him . . . [all the land, which thou seest, to thee will I give . . .] R. Eleazar [T4 in M or PA3] further said: Even for the sake of a single righteous man would this world have been created for it is said: And God saw the light that it was [for one who is] good, and `good` means but the righteous, as it is said: Say ye of the righteous that he is the good one. R. Eleazar [T4 in M or PA3] said also: Whoever forgets [through neglect] any part of his study, causes his children to go into exile, as it is said: Seeing that thou hast forgotten the law of thy God, I also will forget thy children. R. Abbahu [PA3] said: Such a one is deprived of his greatness, as it is said: Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me.
R. Hiyya b. Abba said in the name of R. Johanan [PA2]: No righteous man dies out of this world, before another, like himself, is created, as it is said: The sun also ariseth, and the sun goeth down , before the sun of Eli set, the sun of Samuel [BA1] of Ramathaim rose. R. Hiyya b. Abba also said in the name of R. Johanan [PA2]: The Holy One, blessed be He, saw that the righteous are but few, therefore he planted them throughout all generations, as it is said: For the pillars of the earth are the Lord`s, and he hath set the world upon them. R. Hiyya b. Abba said also in the name of R. Johanan [PA2]: Even for the sake of a single righteous man does the world endure, as it is said: But the righteous is the foundation of the world. R. Hiyya himself infers this from here: He will keep the feet of His holy ones` `Holy ones` means many? R. Nahman b. Isaac said: It is written: His holy` one.
R. Hiyya b. Abba said further in the name of R. Johanan [PA2]: When the majority of a man`s years have passed without sin, he will no more sin, as it is said: `He will keep the feet of His holy ones`. In the school of Shila [T6] it was taught that if the opportunity for sin has come to a man the first and the second time and he resisted, he will never sin, as it is said: `He will keep the feet of His holy ones`.
Resh Lakish [PA2] said: What is the meaning of: If it concerneth the scorners he scorneth them, but unto the humble he giveth grace? I.e., if a man comes to defile himself, the doors are opened to him, but if he comes to purify himself, he is helped. In the school of R. Ishmael [T3] it was taught: It is as when a man sells naphtha and balm b.Yom.39a : If [a purchaser] comes to measure naphtha, he [the shopkeeper] says to him: Measure it out for yourself; but to one who would measure out balm he says: Wait, till I measure together with you, so that both I and you, may become perfumed. The school of R. Ishmael [T3] taught: Sin dulls the heart of man, as it is said: Neither shall ye make yourselves unclean with them, that ye should be defiled thereby. Read not we-nitmethem [that you should be defiled], but u-netamothem [that you should become dullhearted]. Our Rabbis taught: `Neither shall you make yourselves unclean that you should be defiled thereby.` If a man defiles himself a little, he becomes much defiled: [if he defile himself] below, he becomes defiled from above; if he defile himself in this world, he becomes defiled in the world to come. Our Rabbis taught: Sanctify yourselves, therefore, and be ye holy: If a man sanctify himself a little, he becomes much sanctified. [If he sanctify himself] below, he becomes sanctified from above; if he sanctify himself in this world, he becomes sanctified in the world to come.

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<b.Yoma ch.3.1-2, 28a-30a>

{}b jvma dP kH,a{
} {
}mwnh{--} amr lhM hmmvnh cav vrav aM hgjy zmN hwHjfh aM hgjy hrvah avmr brqaj mtja bN wmval avmr hajr pnj kl hmzrH yd wbHbrvN vhva avmr hN vlmh hvcrkv lkK wpyM aHt ylh mavr hlbnh vdjmv whajr mzrH vwHfv at htmjd vhvcjavhv lbjt hwrjph hvrjdv k``g lbjt hfbjlh zh hkll hjh bmqdw kl hmjsK at rgljv fyvN fbjlh vkl hmfjl mjM fyvN qjdvw jdjM vrgljM: {b.Yom.28b [b.Yom.28b]} {
}gmra{--} tnja rbj jwmyal avmr brq brqaj r``y avmr ylh brqaj nHvma bN apqwjvN avmr aP brqaj bHbrvN mtja bN wmval [[avmr]] hmmvnh yl hpjjsvt avmr hajr pnj kl hmzrH yd wbHbrvN rbj jhvdh bN btjra avmr hajr pnj kl hmzrH yd bHbrvN vjcav kl hyM ajw ajw lmlaktv aj hkj ngh ljh fvba lwkvr pvyljM qamrjnN amr rb spra clvtjh dabrhM mkj mwHrj kvtlj amr rb jvsP anN mabrhM njqvM vnjgmr amr rba tna gmr mabrhM vanN la gmrjnN mjnjh dtnja (,vjqra jb,) vbjvM hwmjnj jmvl bwr yrltv mlmd wkl hjvM kwr lmjlh ala whzrjzjN mqdjmjN lmcvt wnamr (,brawjt kb,) vjwkM abrhM bbqr vjHbvw vgv` ala amr rba rb jvsP ha qa qwja ljh dtnN Hl yrbj psHjM lhjvt by``w nwHf bww vmHch vqrb bwby vmHch vnwHfjh mkj mwHrj kvtlj maj qvwja vdjlma kvtlj dbjt hmqdw bww vmHch mwHrj mwvM dla mkvvnj fvba a``n wanj abrhM dajcfgnjnvt gdvlh hjth blbv a``n mwvM dzqN vjvwb bjwjbh hvh da``r Hma br` Hnjna mjmjhN wl abvtjnv la prwh jwjbh mhM hjv bmcrjM jwjbh ymhM wnamr (,wmvt g,) lK vaspt at zqnj jwral hjv bmdbr jwjbh ymhM wnamr (,bmdbr ja,) asph lj wbyjM ajw mzqnj jwral abrhM abjnv zqN vjvwb bjwjbh hjh wnamr (,brawjt kd,) vabrhM zqN ba bjmjM jcHq abjnv zqN vjvwb bjwjbh hjh wnamr (,brawjt kz,) vjhj kj zqN jcHq jyqb abjnv zqN vjvwb bjwjbh hjh wnamr (,brawjt mH,) vyjnj jwral kbdv mzvqN aljyzr ybd abrhM zqN vjvwb bjwjbh hjh wnamr (,brawjt kd,) vjamr abrhM al ybdv zqN bjtv hmvwl bkl awr lv ar``a wmvwl btvrt rbv (,brawjt fv,) hva dmwq aljyzr a``r alyzr wdvlh vmwqh mtvrtv wl rbv laHrjM amr rb qjjM abrhM abjnv kl htvrh kvlh wnamr (,brawjt kv,) yqb awr wmy abrhM bqvlj vgv` a``l rb wjmj br Hjja lrb vajma wby mcvt ha ajka nmj mjlh vajma wby mcvt vmjlh a``l a``k mcvtj vtvrvtj lmh lj amr [[rb]] [rba] vajtjma rb awj qjjM abrhM abjnv apjlv yjrvbj tbwjljN wnamr tvrvtj aHt tvrh wbktb vaHt tvrh wbyl ph: mtja bN wmval avmr vkv` vhva avmr hN: maN amr hN ajljma hK dqaj aajgra hva HljM vhva mpwr ala hK dqaj aarya mna jdy ajbyjt ajma hK dqaj aarya vajbyjt ajma hK dqaj aajgra ajbyjt ajma hK dqaj aajgra amr ajhv hajr pnj kl hmzrH va``l hK dqaj aarya yd wbHbrvN va``l ajhv hN vajbyjt ajma hK dqaj aarya amr ajhv hajr pnj kl hmzrH va``l yd wbHbrvN va``l hN vlmh hvcrkv lkK vkv`: vmj mjHljP vhtnja rbj avmr ajnv dvmh tjmvr wl lbnh ltjmvr wl Hmh tjmvr wl lbnh mtmr vyvlh kmql tjmvr wl Hmh mpcjy lkaN vlkaN tna dbj rbj jwmyal jvM hmyvnN hjh vmpcjy lkaN vlkaN amr rb ppa wmy mjnh jvma dyjba kvljh wmwa lmaj npqa mjnh lwfvHj yvrvt aj nmj lkddrw rba awh la tlvw la bHmh vla bHmj Hmh amr rb nHmN zvhma dwjmwa qwj mwjmwa vsjmnjK dna dHla wbrjrj dwjmwa qwv mwjmwa vsjmnjK djlpa {b.Yom.29a [b.Yom.29a]} hrhvrj ybjrh qwv mybjrh vsjmnjK rjHa dbjwra wjlhj dqjjfa qwja mqjjfa vsjmnjK tnvra wgjra ajwta dsjtva qwja mdqjjfa vsjmnjK tnvra qrjra mjgmr bytjqta qwja mHdta vsjmnjK fjna br fjna a``r abhv m``f drbj dktjb (,thjljM kb,) lmncH yl ajlt hwHr mh ajlh zv qrnjh mpcjlvt lkaN vlkaN aP wHr zh mpcjy lkaN vlkaN a``r zjra lmh nmwlh astr lajlh lvmr lK mh ajlh rHmh cr vHbjbh yl bylh kl wyh vwyh kwyh rawvnh aP astr hjth Hbjbh yl aHwvrvw kl wyh vwyh kwyh rawvnh a``r asj lmh nmwlh astr lwHr lvmr lK mh wHr svP kl hljlh aP astr svP kl hnsjM vha ajka Hnvkh njtnh lktvb qa amrjnN hnjHa lmaN damr astr njtnh lktvb ala lmaN damr astr la njtnh lktvb maj ajka lmjmr mvqjM lh kr` bnjmjN br jpt amr r` alyzr damr rbj bnjmjN br jpt amr rbj alyzr lmh nmwlv tpltN wl cdjqjM kajlt lvmr lK mh ajlh zv kl zmN wmgdlt qrnjh mpcjlvt aP cdjqjM kl zmN wmrbjN btplh tpltN nwmyt: wHfv at htmjd: ajmt ajljma bwar jmvt hwnh la sgja dlav khN gdvl ala bjvM hkpvrjM mavr hlbnh mj ajka hkj qamr vbjvM hkpvrjM kj amr brq brqaj hvrjdv k``g lbjt hfbjlh tnj abvh drbj abjN la zv blbd amrv ala aP mljqt hyvP vqmjct mnHh bljlh twrP bwlma yvlt hyvP maj dhvh hvh ala qvmC {b.Yom.29b [b.Yom.29b]} nhdrh vnhdr vnqmch bjmma hva tnj lh vhva amr lh klj wrt mqdwjN apjlv wla bzmnv mjtjbj zh hkll kl hqrb bjvM qdvw bjvM vkl hqrb bljlh qdvw bljlh vkl hqrb bjN bjvM vbjN bljlh qdvw bjN bjvM vbjN bljlh qtnj mjht kl hqrb bjvM qdvw bjvM bjvM ajN bljlh la djlma ajnv qdvw ljqrb abl qdvw ljpsl mtjb rbj zjra sjdr at hlHM vat hbzjkjN aHr hwbt vhqfjr at hbzjkjN bwbt psvlh kjcd jywh jnjHnv lwbt hbah wapjlv ymdh yl hwlHN jmjM rbjM ajN bkK klvM vamaj tqdvw vtjpsl amr rba maN dqa mvtjb wpjr qa mvtjb vabvh dr` abjN nmj mtnjta qamr vqsbr ljlh ajN mHvsr zmN jvM mHvsr zmN kj mfj bj wmwj tqdvw vtpsvl amr rbjna wqdM vslqv mr zvfra vajtjma rb awj amr apjlv tjma bwla qdM vslqv kjvN wsdrv wla kmcvtv nywh kmv wsdrv hqvP: zh hkll hjh bmqdw: bwlma rgljM mwvM njcvcvt ala jdjM maj fyma amr rbj aba zat avmrt {b.Yom.30a [b.Yom.30a]} mcvh lwpwP msjjy ljh lrbj amj damr rbj amj asvr ladM wjca bnjcvcvt wyl gbj rgljv mpnj wnrah kkrvt wpkh vmvcja lyz yl bnjv whN mmzrjM amr rb ppa cvah bmqvmh asvr lqrvt q``w hjkj dmj aj dnrajt pwjfa aj dla nrajt la njtnh tvrh lmlakj hwrt la crjka djvwb vnrajt yvmd vajnh nrajt vmaj wna mcvah yl bwrv dajtmr cvah yl bwrv av whjv jdjv bbjt hksa rb hvna amr mvtr lqrvt q``w vrb Hsda amr asvr lqrvt q``w bmqvmh npjw zvhma wla bmqvmh la npjw zvhma t``r hlkh bsyvdh adM jvca lhwtjN mjM nvfl jdv aHt vnkns djbr yM Hbjrv vhpljg nvfl wtj jdjv vnkns vkwhva nvfl la jfvl mbHvC vjkns mpnj Hwd ala nkns vjvwb bmqvmv vnvfl wtj jdjv vmHzjr hfpjH yl havrHjN a``r Hsda la amrN ala lwtvt abl lakvl nvfl mbHvC vnkns dmjdy jdjy danjna dytjh amr rb nHmN br jcHq vana apjlv lwtvt nmj mjdy jdyj danjna dytaj:

<b.Yoma ch.3.9-10, 37a-38a>

{}b jvma dP lz,a{
} {
}mwnh{--} ba lv lmzrH hyzrh lcpvN hmzbH hsgN mjmjnv vraw bjt ab mwmalv vwM wnj wyjrjM vqlpj hjth wM vbh wnj gvrlv` wl awkrvy hjv vywaN bN gmla wl zhb vhjv mzkjrjM avtv lwbH bN qfjN ywh j``b dd lkjvr wla hjh lv ala wnjM vaP hva ywh mvknj lkjvr wla jhjv mjmjv npsljN bljnh mvnbz hmlK hjh yvwh kl jdvt hkljM wl jvh``k wl zhb hjlnj amv ywth nbrwt wl zhb yl ptH hjkl vaP hja ywth fbla wl zhb wprwt svfh ktvbh yljh nqnvr nywv nsjM ldltvtjv vhjv mzkjrjN avtN lwbH: {
}gmra{--} mdqamr lcpvN hmzbH mkll dmzbH lav bcpvN qaj mnj rab``j hja dtnja (,vjqra a,) cpvnh lpnj h` wjha cpvN kvlv pnvj dbrj rab``j vha rjwa r``a br``w hja kvlh rab``j hja vtnj bbjN havlM vlmzbH: hsgN bjmjnv vraw bjt ab bwmalv: amr rb jhvdh hmhlK ljmjN rbv hrj zh bvr tnN hsgN bjmjnv vraw bjt ab bwmalv vyvd tnja wlwh whjv mhlkjN bdrK hrb bamcy gdvl bjmjnv vqfN mwmalv vkN mcjnv bwlwh mlakj hwrt wbav acl abrhM mjkal bamcy gbrjal bjmjnv vrpal bwmalv trgvma rb wmval br ppa qmjh drb ada kdj wjtksh bv rbv vhtnja hmhlK kngd rbv hrj zh bvr aHvrj rbv hrj zh mgsj hrvH dmcdd acdvdj: vqlpj hjth wM vbh wnj gvrlvt: t``r (,vjqra fz,) vntN ahrN yl wnj hwyjrjM gvrlvt [gvrlvt] wl kl dbr jkvl jtN wnjM yl zh vwnjM yl zh t``l gvrl aHd lh` vgvrl aHd lyzazl ajN kaN lwM ala gvrl aHd vajN kaN lyzazl ala aHd jkvl jtN wl wM vwl yzazl yl zh vwl wM vwl yzazl yl zh t``l gvrl aHd [lh` ajN kaN lh` ala aHd vajN kaN lyzazl ala a`] a``k mh t``l gvrlvt wjhjv wvjN wla jywh aHd wl zhb vaHd wl ksP aHd gdvl vaHd qfN gvrlvt wl kl dbr pwjfa la crjka lkdtnja lpj wmcjnv bcjC whwM ktvb yljv vhva wl zhb jkvl aP zh kN t``l gvrl gvrl rjbh rjbh wl zjt rjbh wl agvz rjbh wl awkrvy: bN qfjN ywh wnjM ywr dd lkjvr vkv`: tna kdj wjhjv wnjM ywr aHjv hkhnjM hysvqjN btmjd mqdwjN jdjhN vrgljhN bbt aHt tna wHrjt bmjlvav mqdw jdjv vrgljv mN hyljvN yrbjt bjrjdtv mqdw jdjv vrgljv mN htHtvN: vaP hva ywh mvknj lkjvr vkv`: maj mvknj amr abjj gjlgla dhvh mwqya ljh: mvnbz hmlK ywh kl jdvt hkljM vkv`: nybdjnhv ldjdhv dzhb {b.Yom.37b [b.Yom.37b]} amr abjj bjdvt skjnjN mjtjbj aP hva ywh knj kljM vavgnj kljM vjdvt kljM vjdvt skjnjN wl jvM hkpvrjM wl zhb trgvma abjj bqtta dnrgj vHcjnj: hjlnj amv ywth nbrwt wl zhb vkv`: tna bwyh whHmh zvrHt njcvcvt jvcajN mmnh vhkl jvdyjN whgjy zmN qrjat wmy mjtjbj hqvra at wmy wHrjt yM anwj mwmr vanwj mymd la jca mpnj wanwj mwmr mwkjmjN vanwj mymd maHrjM amr abjj lwar yma dbjrvwljM: vaP hja ywth fbla: wmyt mjnh kvtbjN mgjlh ltjnvq lhtlmd bh amr r``l mwvM rbj jnaj balP bjt mjtjbj kwhva kvtb rvah vkvtb mh wktvb bfbla ajma rvah vkvtb kmh wktvb bfbla mjtjbj kwhva kvtb rvah vkvtb mh wktvb bfbla vmh ktvb bfbla (,bmdbr h,) aM wkb ajw avtK [vaM la wkb] aM wfjt aM la wfjt htM {b.Yom.38a [b.Yom.38a]} bsjrvgjN: njqnvr nywv nsjM ldltvtjv: t``r mh nsjM nywv ldltvtjv amrv kwhlK njqnvr lhbja dltvt malksndrja wl mcrjM bHzjrtv ymd yljv nHwvl wbjM lfbyv nflv aHt mhN vhfjlvh ljM vydjjN la nH hjM mzypv bqwv lhfjl at Hbrth ymd hva vkrkh amr lhM hfjlvnj ymh mjd nH hjM mzypv vhjh mcfyr yl Hbrth kjvN whgjy lnmlh wl ykv hjth mbcbct vjvcah mtHt dvpnj hspjnh vjw avmrjM brjh wbjM blyth vhqjath ljbwh vyljh amr wlmh (,wjr hwjrjM a,) qrvt btjnv arzjM rhjfnv brvtjM al tjqrj brvtjM ala brjt jM lpjkK kl hwyrjM whjv bmqdw nwtnv lhjvt wl zhb HvC mwyrj njqnvr mpnj wnywv bv nsjM vjw avmrjM mpnj wnHvwtN mvchbt hjth r` aljyzr bN jyqb avmr nHwt qlvnjta hjth vhjth majrh kwl zhb:

<b.Yoma ch.3.11, 38a-39a>

{}b jvma dP lH,a{
} {
}mwnh{--} valv lgnaj wl bjt grmv la rcv llmd yl mywh lHM hpnjM wl bjt abfjns la rcv llmd yl mywh hqfvrt hvgrs bN lvj hjh jvdy prq bwjr vla rch llmd bN qmcr la rch llmd yl mywh hktb yl hrawvnjM namr (,mwlj j,) zkr cdjq lbrkh vyl alv namr (,mwlj j,) vwM rwyjM jrqb: {
}gmra{--} tnv rbnN bjt grmv hjv bqjajN bmywh lHM hpnjM vla rcv llmd wlHv HkmjM vhbjav avmnjN malksndrja wl mcrjM vhjv jvdyjN lapvt kmvtN vla hjv jvdyjN lrdvt kmvtN whllv msjqjN mbHvC vavpjN mbHvC vhllv msjqjN mbpnjM vavpjN mbpnjM hllv pjtN mtypwt vhllv ajN pjtN mtypwt kwwmyv HkmjM bdbr amrv kl mh wbra hqb``h lkbvdv brav wnamr (,jwyjhv mg,) kl hnqra bwmj vlkbvdj bratjv vHzrv bjt grmv lmqvmN wlHv lhM HkmjM vla bav kplv lhM wkrN vbav bkl jvM hjv nvfljN wnjM ywr mnh vhjvM ywrjM varbyh r` jhvdh avmr bkl jvM ywrjM varbyh vhjvM arbyjM vwmvnh amrv lhM HkmjM mh rajtM wla llmd amrv lhM jvdyjN hjv wl bjt aba wbjt zh ytjd ljHrb wma jlmvd adM wajnv mhvgN vjlK vjybvd [[ybvdt kvkbjM]] }ybvdh zrh{ bkK vyl dbr zh mzkjrjN avtN lwbH myvlM la nmcat pt nqjh bjd bnjhM wla jamrv mmywh lHM hpnjM zh njzvnjN lqjjM mh wnamr (,bmdbr lb,) vhjjtM nqjjM mh` vmjwral: wl bjt abfjns la rcv llmd yl mywh hqfvrt: t``r bjt abfjns hjv bqjajN bmywh hqfvrt vla rcv llmd wlHv HkmjM vhbjav avmnjN malksndrja wl mcrjM vhjv jvdyjN lpfM kmvtM vla hjv jvdyjN lhylvt ywN kmvtN wl hllv mtmr vyvlh kmql wl hllv mpcjy lkaN vlkaN vkwwmyv HkmjM bdbr amrv kl mh wbra hqb``h lkbvdv brav wnamr (,mwlj fz,) kl pyl h` lmynhv vHzrv bjt abfjns lmqvmN wlHv lhM HkmjM vla bav kplv lhM wkrN vbav bkl jvM hjv nvfljN wnjM ywr mnh vhjvM ywrjM varbyh r` jhvdh avmr bkl jvM ywrjM varbyh vhjvM arbyjM vwmvnh amrv lhM HkmjM mh rajtM wla llmd amrv jvdyjN hjv wl bjt aba wbjt zh ytjd ljHrb amrv wma jlmvd adM wajnv mhvgN vjlK vjybvd [[ybvdt kvkbjM]] }ybvdh zrh{ bkK vyl dbr zh mzkjrjN avtN lwbH myvlM la jcat klh mbvwmt mbtjhN vkwnvwajN awh mmqvM aHr mtnjN ymh wla ttbsM wla jamrv mmywh hqfvrt mtbsmjN lqjjM mh wna` vhjjtM nqjM mh` vmjwral tnja amr r` jwmyal pyM aHt hjjtj mhlK bdrK vmcatj aHd mbnj bnjhM amrtj lv abvtjK bqwv lhrbvt kbvdN vrcv lmyf kbvd hmqvM ykwjv kbvd mqvM bmqvmv vmjyf kbvdM amr r` yqjba [[pyM aHt]] sH lj r` jwmyal bN lvga pyM aHt jcatj anj vaHd mbnj bnjhM lwdh llqf ywbjM vrajtj [[wwHq vbkh]] [wbkh vwHq] amrtj lv mpnj mh bkjt amr lj kbvd abvtj nzkrtj vmpnj mh wHqt amr lj wytjd hqb``h lhHzjrh lnv vmpnj mh nzkrt amr lj mylh ywN kngdj hrahv lj amr lj wbvyh hja bjdjnv wajN mrajN avtv lkl adM amr r` jvHnN bN nvrj pyM aHt mcatj zqN aHd vmgjlt smmnjN bjdv amrtj lv majN ath amr lj mbjt abfjns anj vmh bjdK amr lj mgjlt smmnjN hrahv lj amr lj kl zmN wbjt aba hjv qjjmjN la hjv mvsrjN avtv lkl adM vykwjv hrj hva lK vhzhr bh vkwbatj vsHtj dbrj lpnj r``y amr lj myth asvr lspr bgnvtN wl alv mkaN amr bN yzaj bwmK jqravK vbmqvmK jvwjbvK {b.Yom.38b [b.Yom.38b]} vmwlK jtnv lK ajN adM nvgy bmvkN lHbjrv vajN mlkvt nvgyt bHbrth apj` kmla njma: hvgrs bN lvj vkv`: tnja kwhva nvtN qvlv bnyjmh mknjs gvdlv ltvK pjv vmnjH acbyv bjN hnjmjN yd whjv aHjv hkhnjM nzqrjM bbt raw laHvrjhM t``r bN qmcr la rch llmd yl mywh hktb amrv yljv whjh nvfl d` qvlmvsjN bjN acbyvtjv vaM hjth tjbh wl d` avtjvt hjh kvtbh bbt aHt amrv lv mh rajt wla llmd kvlN mcav twvbh ldbrjhM bN qmcr la mca twvbh ldbrjv yl hrawvnjM namr (,mwlj j,) zkr cdjq lbrkh vyl bN qmcr vHbjrjv namr vwM rwyjM jrqb maj vwM rwyjM jrqb amr r` alyzr rqbjbvt tylh bwmvtN dla msqjnN bwmjjhv mtjb rbjna mywh bdvag bN jvsP whnjHv [abjv] bN qfN lamv bkl jvM hjth amv mvddtv bfpHjM vnvtnt mwqlv wl zhb lbjt hmqdw vkwgbr avjb fbHtv vakltv vyljh qvnN jrmjh (,ajkh b,) aM taklnh nwjM prjM yllj fpvHjM mwjbh rvH hqdw vavmrt aM jhrg bmqdw h` khN vnbja Hzj maj sljq bjh amr r` alyzr cdjq mycmv vrwy mHbjrv cdjq mycmv dktjb zkr cdjq lbrkh vrwy mHbjrv dktjb vwM rwyjM jrqb amr ljh rbjna lhhva mrbnN dhvh msdr agdta qmjh mna ha mjlta damvr rbnN zkr cdjq lbrkh a``l dha ktjb zkr cdjq lbrkh mdavrjjta mna lN dktjb (,brawjt jH,) vh` amr hmksh anj mabrhM awr anj ywh vktjb (,brawjt jH,) vabrhM hjv jhjh lgvj gdvl vycvM mna ha mjlta damvr rbnN wM rwyjM jrqb a``l dha ktjb vwM rwyjM jrqb mdavrjjta mna lN dktjb (,brawjt jg,) vjahl yd sdvM vktjb vanwj sdvM ryjM vHfajM lh` mad amr r` alyzr cdjq dr bjN wnj rwyjM vla lmd mmywjhM rwy dr bjN wnj cdjqjM vla lmd mmywjhM cdjq dr bjN wnj rwyjM vla lmd mmywjhM yvbdjh rwy dr bjN wnj cdjqjM vla lmd mmywjhM zh ywv [[amr]] [vamr] rbj alyzr mbrktN wl cdjqjM ath lmd qllh lrwyjM vmqlltN wl rwyjM ath lmd brkh lcdjqjM mbrktN wl cdjqjM ath lmd qllh lrwyjM dktjb (,brawjt jH,) kj jdytjv lmyN awr jcvh vgv` vktjb btrjh (,brawjt jH,) vjamr h` zyqt sdvM vymvrh kj rbh vmqlltN wl rwyjM ath lmd brkh lcdjqjM dktjb vanwj sdvM ryjM vHfajM lh` vh` amr al abrM aHrj hprd lvf mymv [[amr]] [vamr] rbj alyzr apj` bwbjl cdjq aHd yvlM nbra wnamr vjra alhjM at havr kj fvb vajN fvb ala cdjq wnamr (,jwyjhv g,) amrv cdjq kj fvb [[amr]] [vamr] r` alyzr kl hmwkH dbr mtlmvdv gvrM glvt lbnjv wnamr (,hvwy d,) vtwkH tvrt alhjK awkH bnjK gM anj r` abhv amr mvrjdjN avtv mgdvltv wnamr (,hvwy d,) kj ath hdyt mast vamasK mkhN lj amr r` Hjja br aba amr r` jvHnN ajN cdjq npfr mN hyvlM yd wnbra cdjq kmvtv wnamr (,qvhlt a,) vzrH hwmw vba hwmw yd wla kbth wmwv wl ylj zrHh wmwv wl wmval hrmtj [[amr]] [vamr] r` Hjja br aba a``r jvHnN rah hqdvw brvK hva wcdjqjM mvyfjN ymd vwtlN bkl dvr vdvr wnamr (,wmval a b,) kj lh` mcvqj arC vjwt yljhM tbl [[amr]] [vamr] rbj Hjja br aba a``r jvHnN apj` bwbjl cdjq aHd hyvlM mtqjjM wnamr (,mwlj j,) vcdjq jsvd yvlM rbj Hjja djdjh amr mhka (,wmval a b,) rglj Hsjdjv jwmvr Hsjdjv fvba mwmy amr rb nHmN br jcHq Hsjdv ktjb [[amr]] [vamr] rbj Hjja br aba amr r` jvHnN kjvN wjcav rvb wnvtjv wl adM vla Hfa wvb ajnv Hvfa wnamr rglj Hsjdjv jwmvr dbj r` wjla amrj kjvN wbah ljdv dbr ybjrh pyM rawvnh vwnjh vajnv Hvfa wvb ajnv Hvfa wnamr rglj Hsjdjv jwmr amr rjw lqjw maj dktjb (,mwlj g,) aM llcjM hva jljC vlynvjM jtN HN ba lfma pvtHjN lv ba lfhr msjjyjN avtv tna dbj rbj jwmyal mwl ladM whjh mvkr npf vaprsmvN {b.Yom.39a [b.Yom.39a]} ba lmdvd npf avmr lv mdvd ath lycmK ba lmdvd aprsmvN avmr lv hmtN lj yd wamdvd ymK kdj wntbsM anj vath tna dbj rbj jwmyal ybjrh mfmfmt lbv wl adM wnamr (,vjqra ja,) vla tfmav bhM vnfmtM bM al tqrj vnfmatM ala vnfmfM tnv rbnN [[al]] [vla] tfmav bhM vnfmtM bM adM mfma ycmv myf mfmajN avtv hrbh mlmfh mfmajN avtv mlmylh byvlM hzh mfmajN avtv lyvlM hba tnv rbnN (,vjqra ja,) vhtqdwtM vhjjtM qdvwjM adM mqdw ycmv myf mqdwjN avtv hrbh mlmfh mqdwjN avtv mlmylh byvlM hzh mqdwjN avtv lyvlM hba:

<y.Yoma 3.1, 13b>

y.Yom.3.1

[A] [40b] The supervisor said to them, ``Go and see whether the time for slaughtering the sacrifice has come.``
[B] If it has come, he who sees it says, ``It is daylight!``
[C] Mattithiah b. Samuel says, ``[He says,] `Has the whole east gotten light?`
[D] ```To Hebron?`
[E] ``and he says, `Yes.```
y.Yom.3.1 I
[A] What is the meaning of ``It is daylight``?
[B] It is the morning star.
[C] There [in Babylonia] they say, ``The sparkling star shines,`` meaning, ``The light-giver [the morning star] gives light.``
y.Yom.3.1 I:2
[A] Is a single witness acceptable [in the procedure described here]?
[B] This case is different, for can you not prove [whether or not he is telling the truth, since, one way or the other, the facts become clear momentarily]?
[C] But should you not take account of the fact that in the time in which he comes in and goes out, it indeed will become light, [but at the moment at which he said it was light, in fact it was not yet light]?
[D] The matter is readily known.
[E] [There are other instances in which the testimony of a single witness is acceptable. For example,] if a single witness said, ``Mr. So-and-so was born on the Sabbath,`` they circumcise him on that day on the basis of that testimony.
[F] ``It has gotten dark`` at the end of the Sabbath - they carry [objects from one domain to the other] on the basis of his testimony.
[G] R. Immi [PA3] permitted carrying on the evidence of the midwife [that the child had been born on the Sabbath, and hence the rite of circumcision might be prepared and carried out on that day].
[H] R. Mattenayyah permitted carrying on the basis of the evidence of the lamplighters [that it was night].
[I] R. Ammi [PA3] permitted carrying on the evidence of women, who testified that [when the child was born] the sun was yet light in the village of Susita.
y.Yom.3.1 II
[A] [With reference to m.Yom.3.1D:] Why does he ask, ``To Hebron``?
[B] It is to call to mind the merit of the patriarchs.


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<y.Yoma 3.8, 18b-19b = m.Yom.3.9-10>

y.Yom.3.8

m.Yom.3.9
[A] He came to the east side of the courtyard, to the north of the altar, with the prefect at his right hand and the head of the father`s house at the left.
[B] There were two goats.
[C] There also was a box with two lots.
[D] They used to be of boxwood, but Ben Gamla made them of gold.
[E] Consequently he was remembered with honor.
m.Yom.3.10
[F] Ben Qatin made twelve stopcocks for the laver, which had had only two.
[G] And he too made a mechanism for the laver, so its water should not be invalidated by being kept overnight.
[H] King Monobases had handles made of gold for all the vessels used on the Day of Atonement.
[I] Helene, his mother, set a golden candlestick over the door of the sanctuary.
[J] She also made a golden tablet, on which was written the pericope of the accused wife.
[K] As to Nicanor, miracles were done at his doors.
[L] And they remembered him with honor.
y.Yom.3.8 I
[A] What is [the area to be defined as] the northern [side] of the altar, which is valid for slaughtering Most Holy Things?
[B] ``[From] the wall of the northern side of the altar to the northern wall of the courtyard, along the face of the entire altar. And this encompasses thirty-two cubits,`` the words of R. Meir [T4].
[C] R. Eliezer [T2 or T5] b. R. Simeon [T4] adds [the area] from opposite [the space] between the entrance hall to the altar, up to the area opposite the knives` room [the place in the Temple where the slaughtering knives were kept]. And this encompasses twenty-two cubits.
[D] And Rabbi adds the area in which Israelites have the right to go, eleven cubits in breadth, and eighty-seven in length, and the area in which priests have the right to go, eleven in breadth and one hundred eighty-seven in length, from the sw rounding enclosure of the northern wall to the eastern wall of the courtyard.
[E] And just as the slaughtering is in the north, so is the receiving of the blood in the north [t.Zeb.6.1A-E].
y.Yom.3.8 I:2
[A] The prefect [m.Yom.3.8A] served for five purposes:
[B] The prefect says to him, ``My Lord, high priest, raise your right hand`` [m.Yom.4.1D].
[C] The prefect at his right hand, and the head of the father`s house at the left [m.Yom.3.8A].
[D] The prefect waved flags.
[E] The prefect held him by the right hand and drew him up.
[F] One was not appointed high priest before he had served as prefect.
y.Yom.3.8 II
[A] There also was a box with two lots. They used to be of boxwood [m.Yom.3.8C-D].
[B] What is boxwood?
[C] It is a kind of cedar wood.
[D] R. Samuel [BA1] brother of Rab [BA1] asked, ``If the golden ones were lost, what is the law as to making others instead of them out of gold?``
[E] The answer derives from the following: They raise the level of sanctification of an object but they do not lower it.
y.Yom.3.8 II:2
[A] [As to Ben Qatin`s twelve stopcocks,] why not arrange spigots one on top of the other [rather than arranging them around the laver]? [And why were twelve needed?]
[B] [``The number,``] said R. Jonah [PA5], ``accords with the day on which the most priests have to work with the daily whole-offering [that is, twelve for the ram].``
[C] The spigot on top was set there on the count of a utensil damaged in its greater part [is not regarded as a utensil]. Hence the water in the laver will not be regarded as drawn by a utensil and so unfit.
[D] But [what difference does this make]? For is not the one on the bottom also going to produce drawn water, on the count of the water`s coming within the contained space of the utensil? [So what good does this do?]
[E] Said R. Joshua b. Levi [PA1], ``There was a water channel, which brought water to the laver from the depths. [So it was not drawn water anyhow.]``
[F] And the feet of the laver on the south side were broken down to the size of pomegranates.
y.Yom.3.8 II:3
[A] R. Simeon bar Karsena in the name of R. Aha [PA4]: ``The sea was a place of immersion for priests.
[B] ```[He also made ten lavers in which to wash, and set five on the south side, and five on the north side. In these they were to rinse off what was used for the burnt-offering,] and the sea was for the priests to wash in``` (2 Chr.4.6).
[C] And was it not a utensil?
[D] A water channel brought water to it from the depths.
[E] And its feet were broken down on the south side like pomegranates.
y.Yom.3.8 II:4
[A] It is written, ``And this was the number of them: thirty basins of gold, a thousand basins of silver, twenty-nine censers`` (Ezra 1.9).
[B] As to the word for basins, R. Samuel bar Nahman said, ``It is the place into which they collect the blood of the lamb.``
[C] ``A thousand basins of silver``: Said R. Simeon b. Laqish, ``[The word for basins] means the place in which they gather the blood of the bullocks.``
[D] ``Twenty-nine censers``: Said R. Simeon [T4], ``These are the knives [used for slaughter].``
[E] This accords with that which we have learned there: Thus was called the chamber of the slaughter-knives, for there they used to keep the knives [m.Mid.4.7].
y.Yom.3.8 III
[A] Helene, his mother, set a golden candlestick over the door of the sanctuary [m.Yom.3.8I]:
[B] Two Amoras - one said, ``It was a candelabrum.``
[C] The other said, ``They were snuffers.``
[D] Aqilas translated the language ``toward a lamp`` as ``toward a light.``
y.Yom.3.8 III:2
[A] She also made a golden tablet, on which was written the pericope of the accused wife [m.Yom.3.8I]:
[B] so that when the sun rises, sparks of golden light sparkle forth from it, so people know that the sun is rising [t.Yom.2.3C].
[C] How was the passage written thereon?
[D] R. Simeon b. Laqish said in the name of R. Yannai, ``It was written only in alef-bet [that is, the beginning of the words of the pericope, but not fully spelled out].``
[E] And lo it has been taught: In the writing used here, he wrote there [that is, he wrote the scroll and followed the way the scroll`s text was given on the golden tablet], not with thick or with thin but middling letters. [That is, the priest would write the scroll by copying what was on the golden tablet. This then implies that he copied everything out, not merely the beginning letters of each word.]
[F] Interpret the passage to mean that he copied an alef from the tablet onto the scroll, and so too with a bet, and so on.
[G] R. Hoshaiah taught [contrary to the foregoing view], ``The entire pericope of the accused wife was completely written out on the scroll.
[H] ``For from that scroll did he read and interpret all of the details of the pericope.``
y.Yom.3.8 IV
[A] As to Nicanor, miracles were done at his doors. And they remembered him with honor [m.Yom.3.8K-L]:
[B] It has been taught: They say: When Nicanor was bringing them from Alexandria, in Egypt, a gale rose in the sea and threatened to drown them. They took one of them and tossed it into the sea, and they wanted to throw in the other, but Nicanor would not let them. He said to them, ``If you throw in the second one, throw me in with it.`` He was distressed all the way to the wharf at Jaffa. Once they reached the wharf at Jaffa, the other door popped up from underneath the boat.
[C] And there are those who say one of the beasts of the sea swallowed it, and when Nicanor came to the wharf at Jaffa, it brought it up and tossed it onto dry land [t.Yom.2.4F-G].
[D] This accords with that which we have learned there: All the gates that were there were changed and overlaid with gold, except for the doors of Nicanor`s gate, for with them a miracle was done; and some say, because their bronze shone like gold [m.Mid.2.3].
[E] R. Eliezer b. Jacob [T2 or T4] says, ``It was Corinthian bronze and shown like gold [it is as pretty as gold]`` [t.Yom.2.4D].


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<y.Yoma 3.9, 19b-20a = m.Yom.3.11>

y.Yom.3.9

[A] But these [were remembered] dishonorably:
[B] the members of the household of Garmu did not want to teach others how to make the show bread.
[C] The members of the household of Abtinas did not want to teach others how to make the incense.
[D] Hygras b. Levi knew a lesson of singing but did not want to teach it to anyone else.
[E] Ben Qamsar did not want to teach others how to write.
[F] Concerning the first ones listed is stated the following verse: ``The memory of the just is blessed`` (Prov.10.7).
[G] And concerning these [latter ones] is stated the following verse: ``But the name of the wicked shall rot.``
y.Yom.3.9 I
[A] [Given in the Tosefta`s version:] The members of the household of Garmu were experts in making show bread and in removing it from the oven, and they did not want to teach others [how to make it] [m.Yom.3.9B].
[B] Sages sent and brought experts from Alexandria, in Egypt, who were expert in similar matters, but were not experts in removing it from the oven.
[C] The members of the house of Garmu would heat the oven on the outside, and it [the loaf of bread] would be removed on the inside.
[D] The experts from Alexandria did not do so.
[E] And some say this made it get moldy.
[F] And when the sages learned of the matter, they said, ``The Holy One, blessed be he, created the world only for his own glory, as it is said, `Everyone that is called by my name and whom I have created for my glory` (Isa.43.7).``
[G] They sent for them, and they did not come until they doubled their former salary.
[H] ``They used to take a fee of twelve manehs every day, and they now went and took a fee of twenty-four,`` the words of R. Meir [T4].
[I] R. Judah [T4; PA4 or PA5 in Y] says, ``Twenty-four did they take every day, and they now went and took forty-eight manehs.``
[J] Said to them sages, ``Now why were you unwilling to teach?``
[K] They said, ``The members of father`s house knew that the Temple is destined for destruction, and they did not want to teach others how to do it, so that they should not be able to do it before an idol in the same way in which they do it before the Omnipresent.``
[L] And on account of this next matter they are remembered with honor:
[M] For a piece of clean bread was never found in the hands of their sons and daughters under any circumstances, so that people might not say about them, ``They are nourished from show bread.`` [This was meant to carry out the following verse: ``You shall be clear before the Lord and before Israel`` (Num.32.22)] [t.Yom.2.5].
y.Yom.3.9 II
[A] [Given in the Tosefta`s version:] The members of the house of Abtinas were experts in preparing the incense for producing smoke, [cf. m.Yom.3.9C,] and they did not want to teach others how to do so.
[B] Sages sent and brought experts from Alexandria, in Egypt, who knew how to concoct spices in much the same way.
[C] But they were not experts in making the smoke ascend as well as the others.
[D] The smoke coming from the incense made by the house of Abtinas would ascend straight as a stick up to the beams, and afterward it scattered in all directions as it came down.
[E] That of the Alexandrians would scatter as it came down forthwith.
[F] Now when the sages realized this, they said, ``The Omnipresent has created the world only for his own glory, as it is said, `The Lord has made everything for his own purpose` (Prov.16.4).``
[G] Sages sent to them [the members of the house of Abtinas], but they declined to come until the sages doubled their wages.
[H] ``They had been receiving twelve manehs every day, and now they went and got twenty-four,`` the words of R. Meir [T4].
[I] R. Judah [T4; PA4 or PA5 in Y] says, ``They had been getting twenty-four every day. Now they went and got forty-eight manehs.``
[J] Sages said to them, ``Now why were you unwilling to teach [others]?``
[K] They said to them, ``The members of father`s house knew that the Temple is destined for destruction, and they did not want to teach others their art, so that people would not burn incense before an idol in the same way in which they burn incense before the Omnipresent.``
[L] And in this next matter, they are remembered for good: A woman of their household never went out wearing perfume at any time.
[M] And not only so, but when they would marry into their house hold a woman from some other place, they made an agreement that she not put on perfume,
[N] so that people should not say, ``Their women are putting on perfume [snitched] from the preparation of the incense for the Temple.`` Thus they did to carry out the following verse, ``And you shall be clear before the Lord and before Israel`` (Num.32.22) [t.Yom.2.6].
y.Yom.3.9 II:2
[A] [Given in the Tosefta`s version:] Said R. Yose, ``I came across a child of the house of Abtinas. I said to him, `My child, from what family are you?` He said to me, `From such-and-such a family.`
[B] ``I said to him, `My son, because your fathers wanted to augment their glory and to diminish the glory of Heaven, therefore their glory is diminished and the glory of Heaven is augmented.```
y.Yom.3.9 II:3
[A] [Given in the Tosefta`s version:] Said R. Aqiba, Simeon b. Luga told me, ``A certain child of the sons of their sons and I were gathering grass in the field. Then I saw him laugh and cry. I said to him, `Why did you cry?` He said to me, `Because of the glory of father`s house, which has gone into exile.` I said to him, `Then why did you laugh?` He said, `At the end of it all, in time to come, the Holy One, blessed be he, is going to make his descendants rejoice.` I said to him, `What did you see [to make you think of this]?` He said to me, `A smoke-raiser in front of me made me laugh].` I said to him, `Show it to me.` He said to me, `We are subject to an oath not to show it to anyone at all.```
[B] Said R. Yohanan b. Nuri [T3], ``One time I was going along the way, and an old man came across me and said to me, `I am a member of the house of Abtinas. At the beginning, when the house of father was discrete, they would give to one another their scrolls [containing the prescriptions for frankincense]. Now take it, but be careful about it, since it is a scroll containing a recipe for spices.`
[C] ``And when I came and reported the matter before R. Aqiba, he said to me, `From now on it is forbidden to speak ill of these people again```[t.Yom.2.7A-C].
y.Yom.3.9 II:4
[A] All of them found an excuse for their actions, except for Ben Qamsar [t.Yom.2.8G].
y.Yom.3.9 II:5
[A] There we have learned: These are the ones who were appointed to office [in the Temple] [m.Sheq .5.1]:
[B] R. Hezekiah [PA5] said, ``R. Simeon [T4] and rabbis: One said, `The purpose is to list the suitable men of each generation.`
[C] ``The other said, `He who lived in that generation listed the suitable men in his generation.```
[D] He who said that the purpose is to list the suitable men in every generation - in reference to all of them Scripture says, ``The memory of the righteous is a blessing`` (Prov.10.7).
[E] He who said, ``He who lived in that generation listed the suitable men in his generation`` - in reference to all of them Scripture says, ``But the name of the wicked will rot`` (Prov.10.7).
[F] And in what regard is it said, ``The memory of the righteous is a blessing``?
[G] It is stated with regard to Ben Qatin and his associates.
y.Yom.3.9 II:6
[A] [Given in the Tosefta`s version:] And in regard to all of them, Ben Zoma [T3] would say the following: ``Yours will they give you, by your own name will they call you, in your own place will they seat you. There is no forgetfulness before the Omnipresent. No man can touch what is ready for his fellow`` [t.Yom.2.7D].


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<y.Yom.3.1, 13b>

{}j jvma 13b, 3.1 {
} {
}mwnh{--} amr lhN hmmvnh cav vrav aM hgjy zmN hwHjfh aM hgjy hrvah {
}gmra{--} mhv bvrqj brqt tmN amrjN brvq brvq` anhr mnhra vyd aHd namN wnjja hja hka wajN at jkvl lymvd yljv vHw lvmr yd dv yljl vnpq hja mnhra Hkjma hja mjlta amr yd aHd nvld ajw plvnj bwbt mljN avtv yl pjv Hwjkh mvcaj wbt mflfljN avtv yl pjv r` ajmj mflfl yl pvM mlvjta r` mtnjh mflfl yl pvM ajbrjta dzhra r` amj mflfl yl pvM nwjja damrN wmwa hvvt yl svsjth vlmh yd whva bHbrvN vhva avmr hjN ba lhzkjr zkvt abvt:

<y.Yom.3.8, 18b-19b = m.Yom.3.9-10>

{}j jvma 18b, 3.8 {
} {
}mwnh{--} ba lv lmzrH hyzrh lcpvN hmzbH hsgN bjmjnv vraw bjt ab mwmalv vwM wnj wyjrjM vqlpj hjth wM vbh wnj gvrlvt wl awkrvy hjv vywaN bN gmla wl zhb vhjv mzkjrjN avtv lwbH bN qfjN ywh wnjM ywr dd lkjvr wla hjv bv ala wnjM. aP hva ywh mvknj lkjvr wla jhv mjmjv npsljN bljnh. mvnbz hmlK ywh kl jdvt hkljM wl jvh``k wl zhb. hjlnj amv ywth nbrwt wl zhb yl ptHv wl hjkl. aP hja ywth fblh {
}gmra{--} aj zhv cpvnv wl mzbH whva kwr bwHjft qdwj qdwjM mqjrv wl mzbH cpvnj gr``w bhlkta yjljt` yd mqjrv wl mzbH hcpvnj vyd kvtl hyzrh hmzrHj Hmwh dbrjM hjh hsgN mwmw {y.Yom.19a [y.Yom.19a]} hsgN avmr lv ajwj khN gdvl hgbh jmjnK sgN mjmjnv vraw bjt ab mwmalv hnjP hsgN bsvgrjN aHz hsgN bjmjnv vhylhv la hjh kh``g mtmnh lhjvt khN gdvl yd whva nywh sgN: vqlpj hjh wM vbh b` gvrlvt vwl awkrvy hjv: mhv awkrvy psqjnN rbj wmval aHvj drb byj abdv mhv lywvt tHtjhN wl zhb jjba khda wmyljN bqvdw vla mvrjdjN vjywv ddjN zh yl gbj zh a``r jvnh kjvM mrvbh wl tmjd hyljvN mwM klj pHvt brvbv vhtHtvN ajN bv mwvM avjrv wl klj a``r jhvwy bN lvj amt hmjM hjth mvwkt lv myjfM vhjv rglj wbdrvM pHvtjN krjmvnjM r``w br krsna bwM r` aHa hjM bjt fbjlh lkhnjM hva (,dbrj hjmjM b d,) vhjM lrHch lkhnjM bv vla klj hva amt hmjM mvwkt lv myjfM vhjv rgljv wbdrvM pHvtjM krmvnjM ktjb (,yzra a,) valh msprM agrflj zhb wlwjM r` wmval br nHmN amr mqvM wavgrjN bv dmv wl flh agrflj ksP alP r``w bN lqjw amr mqvM wavgrjN dmv wl pr mHlpjM twyh vywrjM amr rbj sjmvN alv hskjnjN kjj dtnjnN tmN hva hjh nqra bjt hHljpvt wwM hjv gvnzjN at hskjnjN: hjlnj amv ywth nbrwt wl zhb yl ptHv wl hjkl: trjN amvrjN Hd amr mnrta vHrna amr qvnbjta trgM yqjls lqbl nbrwta lqbl lmprs: aP hja ywth fblh wl zhb wprwt svfh ktvbh yljh: wbwyh whjth hHmh zvrHt hjv hnjcvcvt mntzjN mmnh vhjv jvdyjN wzrHh hHmh. vmh hjh ktvb yljh r``w bN lqjw bwM r` jnaj al``P bj``t hjh ktvb yljh vha tnj kktb wkaN kN ktb wkaN la myvbh vla mjdq ala bjnvnj ptr lh kal``P wkaN kN al``P wkaN kbj``t wkaN kN bj``t wkaN. tnj rbj hvwyjh kl prwt svfh hjh ktvb yljh wmmnh hjh qvra vmtrgM kl dqdvqj hprwh: njqnvr nywv njsjM ldltvtjv vmzkjrjN avtv lwbH: tnj mywh whjv bajN bspjnh vymd yljhN syr gdvl bjM vnflv aHd mhM vhfjlvhv bjM vbjqwv lhfjl yvd wnj vymd {y.Yom.19b [y.Yom.19b]} vgjjpv amr lhN aM mfjljN atM avtv ljM hfjlvnj ymv vhjh bvkh vmtabl vba yd whgjy llmjnh wl jpv kjvN whgjy llmjnh wl jpv htHjl mbyby mtHt hspjnh kjj dtnjnN tmN kl hwyrjM whjv wM nwtnv lhjvt wl zhb HvC mwyrj njqnvr mpnj wnywh bhN ns vjw avmrjM mpnj wnHvwtN mchjb tnj bwM r` aljyzr nHvwtN hjh mchjb vjvtr jph mwl zhb:

<y.Yom.3.9, 19b-20a = m.Yom.3.11>

{}j jvma 19b, 3.9 {
} {
}mwnh{--} valv lgnaj bjt grmv la rcv llmd yl mywh lHM hpnjM bjt abfjns la rcv llmd yl mywh hqfrt hvgrs bN lvj hjh jvdy prq bwjr vla rch llmd bv qmcr la rch llmd yl mywh hktb yl hrawvnjM namr (,mwlj j,) zkr cdjq lbrkh vyl ajlv {
}gmra{--} bjt grmv hjv bqjajN bmywh lHM hpnjM vbrdjjtv vla rcv llmd wlHv vhbjav avmnjM malksnrjah vhjv bqjajN bmywh lHM hpnjM vbrdjjtv la hjv bqjajN. bjt grmv hjv msjqjN mbpnjM vrvdjN mbHvC vla hjth mypwt valv hjv msjqjN mbpnjM vrvdjN mbpnjM vhjth mypwt vkjvN wjdyv HkmjM bdbr amrv kl mh wbra hqb``h lkbvdv bra (,mwlj fz,) kl pyl h` lmynhv wlHv aHrjhM vla rcv lbva yd wkplv lhN wkrN wnjM ywr mnh hjv nvfljN vntnv lhN ywrjM varby r` jhvdh avmr ywrjM varby hjv nvfljN vntnv lhN arbyjM vwmvnh amrv lhN mpnj mh ajN atM rvcjN llmd amrv lhN msvrt hja bjdjnv mabvtjnv whbjt hzh ytjd ljHrb wla jlmdv aHrjM vhjv yvwjN kN lpnj y``z wlhN bdbrjM hllv mzkjrjN avtN lwbH wla jca bjd bnjhM pt nqjjh myvlM wla jhv avmrjM mmywh lHM hpnjM hN avkljN wl bjt abfjns hjv bqjajN bmywh hqfvrt vbmylh ywN vla rcv llmd wlHv vhbjav avmnjM malksndrjah vhjv bqjajN bmywh hqfvrt vbmylh ywN la hjv bqjajN wl bjt abfjns hjth mtmrt vyvlh vpvsh vjvrdt vwl alv hjth pvsh mjd vkjvN wjdyv HkmjM bdbr amrv kl mh wbra hqb``h lkbvdv bra wna` (,jwyjhv mg,) kl hnqra bwmj vgv` wlHv aHrjhN vla rcv lbva kv` yd lpnj y``z wlhN bdbrjM hllv mzkjrjN avtN lwbH wla jcah awh wl aHd mhN mbvwmt myvlM vla yvd ala kwhjh aHd mhN nvwa awh mmqvM aHr hjh pvsq ymh wla ttbwM a``r jvsj mcatj tjnvq aHd mbjt abfjns amrtj lv bnj maj zv mwpHh ath amr lj mmwpHt plvnj amrtj lv bnj abvtjK lpnj wntkvvnv lrbvt kbvdM vlmyf kbvd wmjM lpjkK ntmyf kbvdM vkbvd wmjM ntrbh a``r yqjbh wH lj wmyvN bN lgs mlqf hjjtj ywbjM anj vtjnvq aHd wl bjt abfjns vrajtj avtv wbkh vrajtj avtv wwHq amrtj lv bnj lmh bkjth amr lj yl kbvd bjt aba wntmyf vlmh wHqth amr lj yl hkbvd hmtvqN lcdjqjM lytjd lba hrj mylh ywN lngdj nvmjtj lv bnj trah lv amr lj msvrt bjdj mabvtj wla lhravtv lbjrjjh a``r jvHnN bN nvrj pgyv bj zqN aHd mwl bjt abfjns amr lj rbj lwybr hjv bjt aba cnvyjN vhjv mvsrjN at hmgjlh hzat alv lalv vykwjv wajnN namnjN hjlK at hmgjlh vtzhr bh vkwbatj vhrcjtj at hdbrjM lpnj r``y zlgv dmyjv vamr myth ajN anv crjkjN lhzkjrN lgnaj vkvlhN mcav mtla ldbrjhN HvC mbN qmcr kjj dtnjnN tmN alv hN hmmvnjN whjv bmqdw r` Hzqjh amr r` sjmvN vrbnN Hd amr kwjrj kl dvr vdvr ba lmnvt vHrnh amr mj whjh bavtv hdvr mnh mh wbdvrv m``d kwjrj kl dvr vdvr ba lmnvt yl kvlM hva avmr zkr cdjq lbrkh m``d whjh bavtv hdvr mnh mh wbdvrv yl kvlM hva avmr vwM rwyjM jrqb yl mj namr zkr cdjq lbrkh yl bN qfjN vHbjrjv vyl kvlN hjh bN zvma avmr mwlK jtnv lK vbwmK qvrjN avtK vbwbHK mvwjbjN avtK {y.Yom.20a [y.Yom.20a]} vajN wkHh lpnj hmqvM vajN adM nvgy bmvkN lK: