The second count: who should slaughter [the daily regular offering], who should sprinkle the blood, who should remove the Ashes from the inner altar, who should remove the Ashes from the candlestick, who should take up to the ramp the limbs [of the offering], the head and the [right] hind-leg, the two forelegs, the tail and the [left] hind-leg, the breast and the throat, the two flanks, the inwards, fine flour, the Cakes and the wine. Altogether thirteen priests obtained a task. Ben Azzai [T3] said before R. Akiba [T3] in the name of Joshua: it [the Daily Offering] was offered up in the way it walks.
t.Yom.2.3
A. King Monobases had gold handles made for all the knives used on the Day of Atonement, and he is remembered with honor [cf. M.Yoma 3.10C].
B. Helene, his mother, set a gold candlestick over the door to the sanctuary. She also made a golden tablet on which was written the pericope of the accused wife [M.Yoma 3.10D-E],
C. so that when the sun rises, sparks of golden light sparkle forth from it, so people know that the sun is rising.
MISHNAH: m.Yom.2.3The second count: who should slaughter [the daily regular offering], who should sprinkle the blood, who should remove the Ashes from the inner altar, who should remove the Ashes from the candlestick, who should take up to the ramp the limbs [of the offering], the head and the [right] hind-leg, the two forelegs, the tail and the [left] hind-leg, the breast and the throat, the two flanks, the inwards, fine flour, the Cakes and the wine. Altogether thirteen priests obtained a task. Ben Azzai [T3] said before R. Akiba [T3] in the name of Joshua: it [the Daily Offering] was offered up in the way it walks.
GEMARA: The question was asked: When they take the count, do they do so for one service or for each individual task? Come and hear: Four counts were there. Now if the thought should arise in you that there was a separate count for each task, there would be need of many counts! R. Nahman b. Isaac said: This is what [the Mishnah] means: Four times they went in for counting, and on each occasion there were many counts. b.Yom.25b Come and hear: R. Judah [T4; PA4 or PA5 in Y] said: There was no count for the coal-pan, but the priest who had obtained the task of [smoking] the incense said to his assistant: Obtain with me the privilege of serving the coal-pan. It is different with incense and coal-pan, because they form together one service. Some argue thus: This is the case only with coal-pan and incense, because they form one service, but all other tasks require individual count! [No.] With regard to the coal-pan it is necessary to inform us [that no separate count is required] for the thought could have arisen that because it takes place rarely and enriches, therefore a special count should be arranged for it, hence we are taught [that it is not so].
Come and hear: R. Hiyya taught: There was no count for each individual task, the priest who secured the task of [the killing of] the daily burnt-offering drew twelve priests to himself [for the tasks involved]. This proves it. The second count: The question was asked: Who receives the blood? [Do we say that] he who killed? For if you were to say that the one who sprinkles the blood receives it, perhaps in his enthusiasm he may not receive the whole blood; or does the sprinkler receive it, for if you were to say that he who kills the animal receives the blood, occasionally a non-priest kills [the animal]? Come and hear: Ben Katin made twelve spigots for the laver so that his twelve brethren, the priests, who are occupied with the daily regular sacrifice, may simultaneously wash their hands and feet. Now, if you were to think that he who kills [the animal] also receives its blood there would be thirteen. Must we not therefore infer therefrom that he who sprinkles receives the blood? This proves it.
R. Aha [PA4], the son of Raba [BA4] said to R. Ashi [BA6]: We have also learnt thus: He whose lot it was to slaughter it, slaughtered it; he whose lot it was to receive the blood, received it and then he came to sprinkle it. This proves it. ben `Azzai said before R. Akiba [T3] , etc.: Our Rabbis taught: What is ` the way of its walking`? The head, right hind-leg, breast and neck, the two fore-legs, the two flanks, the tail and the left hind-leg. R. Jose [T4] says: It was offered up in the order in which it is flayed. Which is the order of its being flayed? The head, the right hind-leg, the tail, the left hind-leg, the two flanks, the two fore-legs, the breast, and the neck. R. Akiba [T3] says: It was offered up in the order in which it was dissected. Which is the order of the dissection? The head, the right hind-leg, the two forelegs, the breast and the neck, the two flanks, the tail and the left hind-leg. R. Jose the Galilean [T3] says: It was offered up in the order of its best parts. Which is the order of its best parts? The head, the [right] hind-leg, the breast and neck, the two flanks, the tail and the [left] hind-leg and the two fore-legs. But is it not written: Even every good piece, the thigh and the shoulder? That refers to a lean animal: Raba [BA4] said: Both our Tanna and R. Jose the Galilean [T3] follow the order of quality of the meat, but one takes into consideration the size [of the limbs], the other the fatness. Why does the head go together with the [right] hind-leg? Because the head has many bones; one attaches the [meaty] hindleg to it. All agree at any rate that the head is offered up first. Whence do we derive this rule? Because it has been taught: Whence do we know that the head and the suet come before all other parts [of the animal]? To teach us that, it says: He shall lay it in order with its head and its suet. And as to the other `suet`, b.Yom.26a what does it signify? [It has its meaning] in accordance with what has been taught: How did he do it? He placed the suet upon the open throat and offered it up thus, that being done as a sign of respect for heaven.
[A] The second lot: Who slaughters the animal, who tosses the blood, who clears the ashes off the candelabrum, and who brings the limbs up the ramp:
[B] the head, right hind-leg, two forelegs, rump, left hind-leg, breast, neck, two flanks, and innards;
[C] the fine flour, the baked cakes [Lev.6.21], and the wine.
[D] Thirteen priests acquired the right to participate in the service.
[E] Said Ben Azzai [T3] before R. Aqiba in the name of R. Joshua [T2], ``In the way in which it walked it was offered.`` y.Yom.2.2 I
[A] ``[The reason that the labor of the offering was divided among thirteen priests,]`` said R. Yohanan [PA2], ``is to make the matter well known.``
[B] ``[Along these same lines,]`` said Rabbi, ``is it not the case that the priest who clears the ashes off the inner altar also can clear the ashes out of the candelabrum? But it is in order to make the matter well known.``
[C] There we have learned:He left the oil jar on the second step and went out [m.Tam.3.9I].
[D] He took the oil jar from the second step and prostrated himself and went out [m.Tam.6.1H].
[E] Said R. Yohanan [PA2], ``Why did he go in for the burning of the incense two times? It is so as to make the matter well known.``
[F] R. Simeon b. Laqish said, ``It is a matter of the law of the Torah: `Morning by morning when he dresses the lamps he shall burn [fragrant incense]` (Exod.30.7).``
[G] How does R. Yohanan [PA2] interpret the same verse? The verse indicates that the one who performs the act of service both fixes up the lamp and also offers incense [and hence the verse does not call for the procedure Yohanan [PA2] maintains is required]. [Consequently, the reason given by Yohanan [PA2] is what stands before the procedure, not the requirement of Scripture.]. y.Yom.2.2 I:2
[A] On the basis of what scripture are we informed to take the ashes off the inner altar?
[B] R. Pedat in the name of R. Eleazar [T4 in M or PA3]: ```[And he shall take away its crop with the feathers,] and cast it beside the altar on the east side, in the place for ashes` (Lev.1.16).
[C] ``Now the reference to `in the place for ashes` is hardly necessary. For if it were to indicate a place for it, it already is stated, `beside the altar.`
[D] ``If it is to teach you that it is to be set at the east side of the ramp, it already is written, `on the east side.` [Hence the added language indicates that the ashes are removed from the inner altar and set beside the outer altar.]``
[E] Further, [Eleazar [T4 in M or PA3]] interpreted the use of the language ``beside the altar,`` used both here and also with reference to the outer altar to indicate that just as in this case, the ash is put ``on the east side,`` so in that case the ash is put ``on the east side,`` that is, on the east side of the ramp leading up to the altar. y.Yom.2.2 I:3
[A] How do we know that the ash of the inner altar may not be used for the benefit [of the priests]?
[B] R. La in the name of R. Eleazar [T4 in M or PA3], ``[With reference to Lev.1.16: `And he shall carry forth the ashes (from the outer altar) outside the camp] to a clean place,` meaning that the place is subject to the rules of cleanness [and, consequently, the ash cannot be used for other than a cultic purpose].``
[C] R. Zeirah in the name of R. Eleazar [T4 in M or PA3] did not state matters in this way. Rather: ``How do we know that the ashes removed from the outer altar may not be used for the benefit of the priests?
[D] ``Since it is said, `in the place for ashes` (Lev.1.16). The meaning is that this specified place must be where the ash is kept for all time.
[E] ``How do we know the same rule for the ashes of the inner altar?
[F] ``[With reference to the following two verses: `And Aaron shall burn fragrant incense on it; every morning when he dresses the lamps he shall burn it` (Exod.30.7); `And sprinkle on it...seven times` (Lev.16.14):] Just as the sprinkling of the blood involves the altar itself, so the incense involves burning on the altar itself.
[G] ``And how do we know that what pertains to the inner altar is forbidden for the benefit of the priests?
[H] ``It is an argument a fortiori. If what pertains to the outer altar [to which reference has just been made] is forbidden for the benefit of the priests, all the more so will what pertains to the inner altar [be forbidden to the priests]!`` y.Yom.2.2 I:4
[A] R. Zeirah in the name of R. Haninah [PA5]: ``Incense that was smothered [and ceased to smoke] has been spoiled, and that is the case even for large sherds of it. For the reference of the Scripture to `consuming it,` [`Whereto the fire has consumed the burnt offering on the altar` (Lev.6.3)] pertains only to the outer altar.``
[B] ``A wick that was smothered [and went out] must be removed with the ashes.``
[C] Does this have to be done forthwith [when it goes out]?
[D] A disciple of R. Hiyya bar Luliani said, ``Since it is necessary to put in fresh oil, [it follows that it is not to be removed forthwith, but only after the lamp has cooled off].``
[E] As to oil [remaining in the candelabrum], what is the law as to one`s having to take it out with the ashes? [May one leave the oil in the cup, or must it be removed and replaced by fresh oil every morning?]
[F] A statement of R. Samuel bar R. Isaac indicates that the oil has to be removed with the ashes [and replaced].
[G] [With reference to m.Men.9.3: Three and a half logs of oil were required for the candelabrum, a half log of oil for each lamp,]R. Samuel bar R. Isaac asked, ``Is it the case, then, that on the first day of the season of Tebeth, there is a half log of oil for each lamp, and on the first day of the season of Tammuz, there is likewise a half log of oil for each lamp? [That is, is the same amount of oil supplied both winter and summer, even though the nights are longer in the winter season than in the summer season?]`` [This question of Samuel [BA1]`s indicates that he assumes the oil is cleaned out and replaced each morning.]
[H] Said R. Yose, ``There is no inference to be drawn from that statement. For we have learned there:Ben Babai was in charge of the wick [of the seven-branched candelabrum] [m.Sheq.5.1], for he would weave the wicks. [This he did as needed, more wicks for long nights than for short ones.]`` y.Yom.2.2 I:5
[A] [With reference to m.Yom.1.2A: All seven days...he offers up incense, trims the lamps; m.Tam.3.9: He who had won the right to collect the ash of the inner altar...he who had won the right to clean the candlestick entered in...; m.Tam.5.4: He who won the right to offer the incense...followed, at m.Tam.5.5A: He who won the right to take up the ashes. Accordingly, the implication is that trimming the lamps came before offering up the incense, while at m.Yom.1.2A, the opposite order is indicated. Accordingly, it is asked:] Here [at m.Tam.3.9, 5.4] you say that he trims the lamps and then offers incense, while there [at m.Yom.1.2] you maintain that he offers the incense and then trims the lamps.
[B] Said R. Yohanan [PA2], ``The version at Tamid is that of R. Simeon [T4] of Mispeh [who puts the lamp before the incense, while the version at Yoma is that of rabbis, who reverse the order].``
[C] Said R. Jacob bar Aha [PA3], ``Is not the whole of the tractate the teaching of R. Simeon [T4]? But matters that pose a problem to rabbis are rendered anonymously in accord with the position of R. Simeon [T4], while the rest of the unassigned statements accord also with the position of rabbis`` [translated following Pene Moshe].
[D] R. Hezekiah [PA5], R. Aha [PA4] in the name of R. Abbahu [PA3]: ``Tractate Middot belongs to the authority of R. Eliezer b. Jacob [T2 or T4].``
[E] Said R. Yose b. R. Bun, ``But not the whole [of tractate Middot] follows [Eliezer [T2 or T5]], rather there were problems facing rabbis [who tried to see whether the whole of the tractate accords with his view and found that they could not].``
[F] What is the scriptural basis for the position of R. Simeon [T4] of Mispeh [in placing the lamp before the incense]?
[G] ``And Aaron shall burn fragrant incense on it; every morning when he dresses the lamps he shall burn it`` (Ex.30.7). [Thus the verse refers first to the lamps, then the incense.]
[H] R. Aha [PA4], R. Hinena [PA3] in the name of R. Simeon bar Rabbi [T6]: ``The scriptural basis for the view of rabbis is this: `In the tent of meeting, outside the veil which is before the testimony, Aaron and his sons shall tend it from evening to morning before the Lord. It shall be a statute forever to be observed throughout their generations by the people of Israel` (Exod.27.21).
[I] ``This means that there should be only the tending of the lamps alone.`` y.Yom.2.2 I:6
[A] Said R. Yohanan [PA2], ``There was no lottery for the daily whole-offering at twilight. But they said, `He who won the right to perform a given task in the morning whole-offering will retain that right for the evening one.```
[B] And lo, it elsewhere has been taught: As is the lottery for the whole-offering of the morning, so is the lottery of the whole offering of the twilight; he who acquires a given right acquires it for himself [at each such lottery; hence one who did it in the morning did not do it at night].
[C] R. Hezekiah [PA5] in the name of R. Bun bar Kahana [PA3]: ``Interpret the cited passage to speak of the Sabbath. One lottery then covers the incoming priestly watch, the other covers the outgoing one. [That is, since, on the Sabbath, one group of priests leaves service and the other enters service, there have to be two lotteries.]`` y.Yom.2.2 I:7
[A] Said R. Yohanan [PA2], ``[As to bringing up two logs of wood for the fire on the part of two priests, m.Yom.2.4E, below,] they did not make a decree concerning adding the two pieces of wood at dawn [but only in the evening whole-offering].``
[B] Said R. Yose, ``The Tannaite teaching has made the same point:Every day at twilight a ram was offered by eleven [m.Yom.2.4H], and with reference to the morning whole-offering nothing at all is stated.``
[C] R. Shimi asked, ``And why have they not made a decree concerning two pieces of wood [to be brought by the priests to the altar] in the morning?``
[D] Said R. Mana [PA5], ``And did not R. Shimi hear what R. Yohanan [PA2] said: `They made no decree concerning the two pieces of wood [to be brought up to the altar] in the morning`?
[E] ``And R. Yose said, `The Tannaite teaching has made that same point.```
[F] Then he retracted and said, ``It may be that he has heard the teaching, but he is in the position of someone who has heard a teaching and proposes to ask a question about it.`` [This then is the question Shimi wished to raise.]
[G] R. Shimi raised the question, ``Why have they made a decree concerning the two pieces of wood to be brought up to the altar by the priests for the twilight whole-offering, but they did not make a decree concerning bringing up two pieces of wood for the whole-offering in the morning?`` y.Yom.2.2 II
[A] Thirteen priests acquired the right to participate in the service [m.Yom.2.2D]:
[B] In this regard it has been taught: There are occasions on which there are fourteen, occasions for fifteen, occasions for sixteen [on the Festival of Tabernacles, on the Sabbath, and on the Sabbath of the Festival of Tabernacles, respectively]. There are not fewer or more than that numBer.
[C] In the normal course of events, there are nine priests. On the Festival of Tabernacles, in the hand of one of the priests there was a flask of water, lo, there are ten.
[D] When the daily whole-offering is brought at twilight, there will be eleven priests, two of them carrying two pieces of wood in their hands.
[E] On the Sabbath there will be eleven. Two of them will bring in their hands two dishes of frankincense, for the show bread, so there are then fourteen [ten plus four].
[F] On the Sabbath that comes within the Festival of Tabernacles, one of the priests will bear in hand a flask of water [m.Yom.2.4C- G]. Accordingly, there are then sixteen [fifteen, according to the present text]. y.Yom.2.2 II:2
[A] ``You shall bring it [well mixed in baked pieces like a cereal-offering, and offer it for a pleasing odor to the Lord]`` (Lev.6.21). It is brought prior to the additional offerings.
[B] And when it says, ``You shall offer [it for a pleasing odor to the Lord]`` (Lev.6.21), the meaning is that it may also be brought after the libation-offering.
[C] There is a Tannaite authority who teaches that it is brought prior to the drink-offerings.
[D] He who maintains that it is brought prior to the drink- offerings means that it is prior to the drink-offerings of wine.
[E] He who holds that it is brought after the drink-offerings refers to the drink-offerings that accompany the fine flour.
[F] The offering of fine flour is prior to the baked pieces [of Lev.6.21].
[G] Even though the one is for the fire [40a] and the other also is for the fire, the former is the offering of an individual, while the latter is the offering of the community [which takes precedence].
[H] The baked pieces take precedence over the dishes of frankincense.
[I] Even though this is the offering of an individual and that is the offering of the community, the former is brought every day, and the latter is not brought every day [but only on Saturday].
[J] The baked pieces take precedence over the wine.
[K] This is for the fire, and that is for the bowls [and not for the fire].
[L] As to the bowls of frankincense and wine [of the additional offerings], which takes precedence? [True, the wine is done more regularly, but the frankincense is put on the fire, while the wine is poured into bowls.]
[M] And is it not a Tannaite teaching: Frankincense is prior to wine?
[N] [But the cited teaching deals with] the offering of an individual, while the question pertains to a public offering. [The question is a good one. It is not answered.] y.Yom.2.2 II:3
[A] [With reference to m.Yom.2.2B,] this is how the Mishnah is to be read] [T. cites m.Yom.2.2E:] Said Ben Azzai [T3] to R. Aqiba in the name of R. Joshua [T2], ``In the way in which it walked, it was offered [m.Yom.2.2E]: the head, the right hind-leg, the breast and throat, the two forelegs, the two flanks, the rump, the left hind-leg`` [t.Yom.1.13C].
[B] Said R. Yohanan [PA2], ``The scriptural basis for the view of Ben Azzai [T3] is this: `And burn the whole ram upon the altar` (Exod.29.18).
[C] ``It is to be burned in such a way that it should appear as if it is walking on the altar.``
[D] The head, the right hind-leg - and yet you say this?
[E] Said R. Mana [PA5], ``[When walking, a beast] stretches out its head [and] lifts up its foot.``
[A] The third lot:``Those who are new to the burning of the incense, come and draw lots.``
[B] The fourth: ``Those who are new and those who are experienced - who will bring up the limbs from the ramp to the altar itself?`` y.Yom.2.3 I
[A] Said R. Haninah [PA5], ``In the entire history of the lottery no man ever won the lottery for burning the incense and then did so a second time [since only inexperienced priests participate].``
[B] Said R. Yose, ``The Mishnah has made that same point:Those who are new to the burning of the incense, come and draw lots [m.Yom.2.3A].``
[C] Said R. Haninah [PA5], ``And so was the case for the use of the fire-pan.``
[D] Said R. Yose, ``A Tannaite teaching has made that same point:But whoever won the right to care for the incense offering says to the one who is with him at his right hand, `You too - for the fire-pan` [t.Yom.1.11B].``
[E] It turns out that two priests would receive a blessing every time.
[F] Rab [BA1] said, ```Bless, O Lord, his substance, and accept the work of his hands` (Deut.33.11).
[G] ``There was the case of a priest, one of whose arms had wasted away. But he did not leave off [offering incense], for it is said, `Bless, O Lord, his substance, and accept the work of his hands.```