Every day one would remove [the Ashes from] the altar at keri`ath ha-geber or about that time, either before or after. But on the Day of Atonement at midnight, and on the feasts at the first watch, and before the cockcrow approached the Temple Court was full of Israelites.
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{}m jvma 1.8{
}
bkl jvM tvrmjN at hmzbH mqrjat hgbr av smvK lv, bjN mlpnjv bjN maHrjv; bjvM hkjpvrjM mHcvt, vbrgljM mawmvrt hrawvnh. la hjjth qrjat hgbr mgyt, yd whjjth hyzrh mlah mjwral.
t.Yom.1.8
A. Why does he turn aside and weep [M.Yoma 1.5F]?
B. Because it is necessary to impose an oath on him. :
C. And why do they turn aside and weep [M.Yoma 1.5F]?
D. Because they have to impose an oath on him.
E. And why do they have to impose an oath on him?
F. Because there already was the case of that certain Boethusian, who offered up the incense while he was still outside, and the cloud of incense went forth and frightened the entire house.
G. For the Boethusian maintained that he should burn the incense while he is still outside, as it says, [And put the incense on the fire before the Lord, that] the cloud of the incense may cover [the mercy seat which is upon the testimony] (Lev.16.13).
H. Sages said to them, ``Now has it not also been stated, And put the incense on the fire before the Lord?
I. ``From this it follows that whoever offers up incense offers up incense only inside.
J. ``If so, why is it said, The cloud of the incense may cover?
K. ``This teaches that he puts into it something which causes smoke to rise.
L. ``If therefore he did not put in something which makes smoke rise, he is liable to the death penalty.``
M. Now when this Boethusian went forth, he said to his fathers, ``In your entire lives you would [merely] expound the Scripture, but you never did the deed properly, until I arose and I went in and did it right.``
N. They said to him, ``Even though we do expound matters as you say, we do not do things in the way in which we expound them. We obey the words of sages.
``I shall be very much surprised at you if you live for very long.``
O. Not thirty days passed before they put him into his grave.
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{}t jvma 1.8{
}
ajzv hja acby crdh zv acby gdvlh wl jmjN bph [vla] bnbl vla bknvr mh hjv avmrjM (,thjljM qkz,) wjr hmylvt lwlmh aM h` la jbnh bjt vgv` la hjv jwnjM kl hljlh ala wqvrjN kngd khN gdvl [kdj] lysqv btvrh kK hjv nvhgjN bgbvljN aHr HvrbN hbjt zkr lmqdw abl HvfajN [hjv].
MISHNAH: m.Yom.1.8 Every day one would remove [the Ashes from] the altar at keri`ath ha-geber or about that time, either before or after. But on the Day of Atonement at midnight, and on the feasts at the first watch, and before the cockcrow approached the Temple Court was full of Israelites.
GEMARA: We have learnt elsewhere: If limbs [of animal offerings] burst off from upon the altar before midnight, they must be put back and the law of Me`ilah applies to them; if they sprang off the altar after midnight, they need not be put back and the law of Me`ilah does not apply to them. Whence do we know that? Rab [BA1] said: One scriptural verse says: All night and . . . he shall make smoke and another passage says: All night . . . and he shall take up [the ashes], how is that? Divide [the night] half of it for smoking and the other half for taking up [of the ashes].
R. Kahana [BA1, PA2, BA3 or BA6] raised an objection: every day one would remove the Ashes from the altar at cockcrow or about that time, either before or after. But on the Day of Atonement at midnight and on the feasts at the first watch: Now b.Yom.20b if the thought should arise in you that midnight is a time fixed by the Torah, how could it be anticipated [or postponed]? Rather said R. Johanan [PA2]: By mere logical conclusion from the text `All the night` would I not know that it means until the morning, why then the teaching `until the morning`? Add another morning to the `morning of the night`, Hence every day one would remove the ashes at cockcrow, either before or after being ample [time]. On the Day of Atonement, when the high priest is weak, we do it about midnight and on the Feasts when many Israelites are present and many sacrifices are offered we do it from the first watch, as indeed the reason therefore is indicated: before the cockcrow approached, the Temple Court was full of Israelites. What does `keri`ath ha-geber` mean? Rab [BA1] said: The call of a man, R. Shila [T6]: The call of the cock. Rab [BA1] came to the place of R. Shila [T6], when there happened to be no interpreter to stand next to R. Shila [T6], so Rab [BA1] took the stand next to him and interpreted `keriath hageber` as `the call of the man`. R. Shila [T6] said to him: Would you, Sir, interpret it as: Cockcrow! Rab [BA1] replied: `A flute is musical to nobles, but give it to weavers, they will not accept it`. When I stood before R. Hiyya and interpreted `keriath ha-geber` as the `call of the man` he did not object to it and you say to me: Say, perhaps, the cock`s crow! He said: Sir, you are Rab, would you sit down, Sir! He replied: People say: If you have hired yourself away [to someone] pull his wool! Some say: Thus did he reply to him: One may promote a man in holy things, but not demote him. There is a teaching in accordance with Rab, and there is also a teaching in accord with R. Shila [T6]. There is a teaching in accord with Rab: What does Gebini the Temple crier call out: Arise, ye priests for your service, Levites for your platform, Israel for your post! And his voice was audible for three parasangs. It happened that King Agrippa who came along travelling, heard his voice from three parasangs, and as he came home, he sent gifts to him. Nevertheless, the high priest is more excellent than even he, for the Master said: It has happened already that when he prayed `Oh Lord` that his voice was heard in Jericho, and Rabbah b. Bar Hana said in the name of R. Johanan [PA2]: From Jerusalem to Jericho is a distance of ten parasangs: and although here there is weakness, and there none, and here it is day and there night; for R. Levi [T6 or PA3] said: Why is the voice of man not heard by day as it is heard by night? Because of the revolution of the sun which saws in the sky like a carpenter sawing cedars. Those sunmotes are called `la`, and with reference to them Nebuchadnezzar said: And all the inhabitants of the world are considered as `la`. Our Rabbis taught: Were it not for the revolution of the sun, the sound of the tumult of Rome would be heard: and were it not for the sound of the tumult of Rome, the sound of the revolution of the sun would be heard. Our Rabbis taught : There are three voices going from one end of the world to the other: The sound of the revolution of the sun; the sound of the tumult of Rome, and the sound of the soul as it leaves the body. Some say also the sound of childbirth b.Yom.21a and some say also the sound of Ridya. The Sages prayed for the soul as it leaves the body and achieved the stopping [of that cry]. We have learnt in accord with R. Shila [T6]: If one starts out on a journey before keri`ath ha-geber, his blood comes upon his own head! R. Josiah [T4] says: [He should wait] until he has crowed twice, some say: Until he has crowed thrice. What kind of cock? The average type. Rab Judah [BA2] said in the name of Rab: When the Israelites come up to the festivals, they stand pressed together, but they prostrate themselves, with wide spaces [between them], and they extend eleven cubits behind the back wall of the Holy of Holies. What does that mean? It means that although they extended eleven cubits behind the back wall of the Holy of Holies, standing pressed together, yet when they prostrated themselves, they prostrated themselves with wide spaces [between them]. This is one of the ten miracles which were wrought in the Temple, for we have learnt: Ten miracles were wrought in the Temple: no woman miscarried from the scent of the holy flesh; the holy flesh never became putrid; no fly was seen in the slaughter house; no pollution ever befell the high priest on the Day of Atonement; no rain ever quenched the fire of the wood-pile on the altar; neither did the wind overcome the column of smoke that arose therefrom; nor was there ever found any disqualifying defect in the `Omer or in the two loaves, or in the shewbread; though the people stood closely pressed together, they still found wide spaces between them to prostrate themselves; never did serpent or scorpion injure anyone in Jerusalem, nor did any man ever say to his fellow: The place is too narrow for me to stay overnight in Jerusalem. He started with [miracles in] the Temple and concludes with [those wrought] in Jerusalem! There are two more [miracles wrought] in the Temple. For it has been taught: Never did rains quench the fire of the pile of wood on the altar; and as for the smoke arising from the pile of wood, even if all the winds of the world came blowing, they could not divert it from its wonted place. But are there no more? Has not R. Shemaya of Kalnebo taught that the fragments of earthenware were swallowed up in the very place [where they were broken]; and Abaye [BA4] said: The crop, the feathers, the ashes removed from the inner altar and from the candlestick were swallowed up in the very place [where they were taken off]? The three [referring to] disqualifications were included under one head, hence take off two and add two! But then all [cases of] things swallowed up ought also to be included under one head, so that the count would be one short? There are also other [miracles], for R. Joshua b. Levi [PA1] said: A great miracle was wrought with the shewbread, viz., when it was removed it was as fresh as when it was put on, as it was said: To put hot bread in the day it was taken away. But are there no more? Has not R. Levi [T6 or PA3] said: This matter has been handed down as a tradition to us from our forefathers: The place on which the ark stands is not included in the measurement; and has not Rabbanai in the name of Samuel [BA1] said: The Cherubs were standing by sheer miracle? The count refers to miracles wrought outside [the Temple], miracles wrought inside are not mentioned. If that be so, what of the shewbread which is also a miracle that happened inside the Temple? No, that miracle happened outside, for Resh Lakish [PA2] said: What is the meaning of the passage: Upon the pure table before the Lord; the statement that it is pure implies that it was susceptible to uncleanness. b.Yom.21b [But surely] it was a wooden vessel, intended for resting, and every wooden vessel intended for resting is not susceptible to uncleanness and sets up a barrier against uncleanness? Rather does this teach us that the table would be lifted up for the gaze of those who came up to the Festivals, with the mark: Behold how beloved you are of God, for it is as fresh when it is taken off as it was when put on, as it was said: `To put hot bread in the day it was taken away`. But were there no more [miracles]? Did not R. Oshaia [PA1] say: When King Solomon built the Sanctuary, he planted therein all kinds of [trees of] golden delights, which were bringing forth their fruits in their season and as the winds blew at them, they would fall off, as it is written: May his fruits rustle like Lebanon, and when the foreigners entered the Temple they withered, as it is written: And the flower of Lebanon languishes; and the Holy One, blessed be He, will in the future restore them, as it is said: It shall blossom abundantly and rejoice, even with joy and singing; the glory of Lebanon shall be given unto it? -Permanent miracles he does not include in his count. And now that we have come to this [conclusion], the ark and the Cherubim are also permanent miracles. The Master said: `And the [smoke arising from the] pile of wood on the altar`. But was there smoke arising from the pile of wood? Has it not been taught: Five things were reported about the fire of the pile of wood: It was lying like a lion, it was as clear as sunlight, its flame was of solid substance, it devoured wet wood like dry wood, and it caused no smoke to arise from it? What we said [about the smoke] referred to the wood from outside [of the Sanctuary]. For it has been taught: And the sons of Aaron the priest shall put fire upon the altar although the fire comes down from heaven, it is a proper thing to bring fire from outside too. `Lying like a lion`. But has it not been taught: R. Hanina [PA1, PA3 or PA5], deputy high priest, said: I myself have seen it and it was lying like a dog? This is no contradiction: The first statement refers to the first Temple, the second to the second Temple. But was the fire present at the second Temple?-Surely R. Samuel b. Inia said: What is the meaning of the scriptural verse: And I will take pleasure in it [we-ikabed] and I will be glorified? The traditional reading is `we-ikabedah`, then why is the [letter] `he` omitted [in the text]? To indicate that in five things the first Sanctuary differed from the second: in the ark, the ark-cover, the Cherubim, the fire, the Shechinah, the Holy Spirit [of Prophecy], and the Urim-we-Thummim [the Oracle Plate]? I will tell you, They were present, but they were not as helpful [as before].
Our Rabbis taught: There are six different kinds of fire: Fire which eats but does not drink; fire which drinks but does not eat; fire which eats and drinks; fire which consumes dry matter as well as moist matter; and fire which pushes fire away; fire which eats fire. `Fire which eats but does not drink`: that is our fire [water quenches it]; `which drinks but does not eat`: the fever of the sick; `eats and drinks`: that of Elijah, for it is written: And licked up the water that was in the trench; `eats both dry and moist matter`: the fire of the pile of wood; `fire which pushes other fire away`: that of Gabriel; and `fire which eats fire`: that of the Shechinah, for a Master said: He put forth His finger among them and burned them. [It is stated above], `But the smoke arising from the pile of wood, even all the winds of the world could not move it from its place`. But [did not] R. Isaac b. Abdimi Say: `On the night following the last day of the [Sukkoth] Festival all were gazing upon the smoke arising from the pile of wood. If it inclined northward, the poor rejoiced and the people of means were sad, because the rains of the coming year would be abundant and their fruits would rot. If it inclined southward, the poor were depressed and the men of means rejoiced, for there would be little rain that year and the fruit could be preserved. If it inclined eastwards, all rejoiced; if westwards all were depressed`? It merely means that it swayed hither and thither like a tree, but it was not scattered. The Master said: [If it inclined] eastward all rejoiced: westward all were depressed. There is a contradiction against it: The east wind is always good ` the west wind always bad, the north wind benefits wheat when it has grown to one third [of its usual height], and is bad for olives when they are budding; the south wind is bad for wheat which has grown one third [of its normal size] and good for olives when they are budding and R. Joseph [BA3] or Mar Zutra [BA6] said, in connection therewith, as a sign: The table was in the north, and the candlestick in the south, i.e., the one [north wind] grows what is good for the table, and the other [south wind] what is good for the candlestick? This is no contradiction: the former statement refers to us, the latter to them. b.Yom.22a
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{}b jvma dP k,a{
}
{
}mwnh{--} bkl jvM tvrmjN at hmzbH bqrjat hgbr av smvK lv bjN lpnjv bjN laHrjv vbjvh``k mHcvt vbrgljM mawmvrh hrawvnh vla hjth qrjat hgbr mgyt yd whjth yzrh mlah mjwral:
{
}gmra{--} tnN htM abrjM wpqyv myl gbj hmzbH qvdM Hcvt jHzjr vmvyljN bhN laHr Hcvt la jHzjr vajN mvyljN bhN mnh``m amr rb ktvb aHd avmr (,vjqra v,) kl hljlh vhqfjr vktvb aHd avmr kl hljlh vhrjM ha kjcd Hlqhv Hcjv lhqfrh vHcjv lhrmh mtjb rb khna bkl jvM tvrmjN at hmzbH bqrjat hgbr av smvK lv bjN mlpnjv bjN mlaHrjv vbjvM hkpvrjM mHcvt vbrgljM mawmvrh hrawvnh {b.Yom.20b [b.Yom.20b]}
vaj slqa dytK mHcvt davrjjta hja hjkj mqdmjnN [[vhjkj maHrjnN]] ala amr r` jvHnN mmwmy wna` kl hljlh ajnj jvdy whva yd hbqr vmh t``l yd hbqr tN bqr lbqrv wl ljlh hlkK bkl jvM tvrmjN at hmzbH bqrjat hgbr av smvK lv bjN mlpnjv bjN mlaHrjv sgja bjvh``k dajka Hvlwa dk``g ybdjnN mHcvt vbrgljM dnpjwj jwral vnpjwj qrbnvt ybdjnN mawmvrt hrawvnh kdqtnj fyma la hjth qrjat hgbr mgyt yd whjt` yzrh mlah mjwral maj qrjat hgbr rb amr qra gbra rbj wjla amr qra trngvla rb ajqly latrjh drbj wjla la hvh amvra lmjqM yljh drbj wjla qM rb yljh vqa mprw maj qrjat hgbr qra gbra amr ljh rbj wjla vljma mr qra trngvla a``l abvb lHrj zmr lgrdaj la mqblvh mjnjh kj hvh qajmna yljh dr` Hjja vmprjwna maj qrjat hgbr qra gbra vla amr lj vla mjdj vat amrt lj ajma qra trngvla a``l mr njhv rb njnH mr a``l amrj ajnwj aj tgrt ljh pvC ymrjh ajka damrj hkj a``l myljN bqdw vla mvrjdjN tnja kvtjh drb tnja kvtjh drbj wjla tnja kvtjh drb gbjnj krvz mhv avmr ymdv khnjM lybvdtkM vlvjM ldvknkM vjwral lmymdkM vhjh qvlv nwmy bwlw prsavt mywh bagrjps hmlK whjh ba bdrK vwmy qvlv bg` prsavt vkwba lbjtv wjgr lv mtnvt vayp``k k``g mwvbH mmnv damr mr vkbr amr ana hwM vnwmy qvlv bjrjHv vamr rbh br br Hnh a``r jvHnN mjrvwljM ljrjHv j` prsj vay``g dhka ajka Hvlwa vhka ljka Hvlwa vhka jmma vhtM ljlja da``r lvj mpnj mh ajN qvlv wl adM nwmy bjvM kdrK wnwmy bljlh mpnj glgl Hmh wmnsr brqjy kHrw hmnsr barzjM vhaj Hjrga djvma la wmjh vhjjnv dqamr nbvkdncr (,dnjjal d,) vkl djjrj arya [[kla]] [klh] HwjbjN t``r almla glgl Hmh nwmy qvl hmvnh wl rvmj valmla qvl hmvnh wl rvmj nwmy qvl glgl Hmh t``r wlw qvlvt hvlkjN msvP hyvlM vyd svpv valv hN qvl glgl Hmh vqvl hmvnh wl rvmj vqvl nwmh bwyh wjvcah mN hgvP vj``a aP ljdh {b.Yom.21a [b.Yom.21a]}
vjw avmrjM aP rjdjja vbyv rbnN rHmj anwmh bwyh wjvcah mN hgvP vbflvh tnja kvvtjh drbj wjla hjvca ldrK qvdM qrjat hgbr dmv brawv rbj jawjh avmr yd wjwnh vjw avmrjM yd wjwlw vbajzh trngvl amrv btrngvl bjnvnj amr rb jhvdh amr rb bwyh wjwral yvljN lrgl yvmdjN cpvpjN vmwtHvjM rvvHjM vnmwkjN aHt ywrh amh aHvrj bjt hkpvrt maj qamr hkj qamr aP yl pj wnmwkjN aHt ywrh amh aHvrj bjt hkpvrt vyvmdjM cpvpjN kwhN mwtHvjN mwtHvjN rvvHjM vzh aHd mywrh nsjM wnywv bmqdw dtnN ywrh nsjM nywv bbjt hmqdw la hpjlh awh mrjH bwr hqdw vla hsrjH bwr hqdw myvlM vla nrah zbvb bbjt hmfbHjM vla ajry qrj lkhN gdvl bjvM hkpvrjM vla nmca psvl byvmr vbwtj hlHM vblHM hpnjM yvmdjM cpvpjM vmwtHvjM rvvHjM vla hzjq nHw vyqrb bjrvwljM myvlM vla amr adM lHbrv cr lj hmqvM waljN bjrvwljM ptH bmqdw vsjjM bjrvwljM ajka trtj aHrnjjta bmqdw dtnja myvlM la kbv gwmjM aw wl ycj hmyrkh vywN hmyrkh apj` kl hrvHvt wbyvlM bavt vmnwbvt bv ajN mzjzvt avtv mmqvmv vtv ljka vhtnja rb wmyjh bqlnbv wbrj klj Hrs nblyjN bmqvmN vamr abjj mvrah vnvch vdjwvN mzbH hpnjmj vdjwvN hmnvrh nblyjN bmqvmN psvlj tlta hvv Hwbjnhv bHd apjq trj vyjjl trj aj hkj blvyjN nmj trj hvv Hwbjnhv bHd Hsrv lhv ajka nmj aHrjtj damr rbj jhvwy bN lvj ns gdvl hjh nywh blHM hpnjM slvqv ksdvrv wnamr (,wmval a ka,) lwvM lHM HvM bjvM hlqHv vtv ljka vhamr r` lvj dbr zh msvrt bjdjnv mabvtjnv mqvM arvN ajnv mN hmdh vamr rbnaj amr wmval krvbjM bns hjv yvmdjN njsj dbraj qa Hwjb njsj dgvaj la qa Hwjb aj hkj lHM hpnjM nmj njsj dgvaj hva lHM hpnjM njsj dbraj hva damr rjw lqjw maj dktjb (,vjqra kd,) yl hwlHN hfhvr fhvr mkll whva fma {b.Yom.21b [b.Yom.21b]}
klj yC hywvj lnHt hva vkl klj [yC] hywvj lnHt ajnv mqbl fvmah vHvcC bpnj fvmah ala mlmd wmgbjhjN avtv lyvlj rgljM vavmrjM lhM rav HjbtkM lpnj hmqvM wsjlvqv ksdvrv wnamr (,wmval a ka,) lwvM lHM HvM bjvM hlqHv vtv ljka vhamr rb avwyja bwyh wbnh wlmh bjt hmqdw nfy bv kl mjnj mgdjM wl zhb vhjv mvcjajN pjrvtjhN bzmnN vkwhrvH mnwbt bhN nvwrjN wna` (,thjljM yb,) jryw klbnvN prjv vkwnknsv nkrjM lhjkl jbw wnamr (,nHvM a,) vprH lbnvN avmll vytjd hqb``h lhHzjrN wnamr (,jwyjhv lh,) prvH tprH vtgl aP gjlt vrnN kbvd hlbnvN ntN lh njsj dqbjyj la qa Hwjb hwta datjt lhkj arvN vkrvbjM nmj njsj dqbjyj njnhv amr mr vywN hmyrkh vmj hvh ywN bmyrkh vhtnja Hmwh dbrjM namrv baw wl myrkh rbvch karj vbrh kHmh vjw bh mmw vavklt lHjN kjbwjN vajnh mylh ywN kj qa amrjnN bdhdjvf dtnja (,vjqra a,) vntnv bnj ahrN hkhN aw yl hmzbH ay``p waw jvrdt mN hwmjM mcvh lhbja mN hhdjvf rbvch karj vhtnja a``r Hnjna sgN hkhnjM anj rajtjh vrbvch kklb la qwja kaN bmqdw rawvN kaN bmqdw wnj vbmqdw wnj mj hvaj vhamr rb wmval br ajnja maj dktjb (,Hgjj a,) varch bv vakbd vqrjnN vakbdh maj wna dmHvsr h``a alv Hmwh dbrjM whjv bjN mqdw rawvN lmqdw wnj valv hN arvN vkpvrt vkrvbjM aw vwkjnh vrvH hqvdw vavrjM vtvmjM amrj ajN mjhvh hvh sjvyj la msjjya t``r ww awvt hN jw avklt vajnh wvth vjw wvth vajnh avklt vjw avklt vwvth vjw avklt lHjN kjbwjN vjw aw dvHh aw vjw aw avklt aw jw aw avklt vajnh wvth ha djdN wvth vajnh avklt dHvljN avklt vwvth daljhv dktjb (,mlkjM a jH,) vat hmjM awr btylh lHkh avklt lHjN kjbwjN dmyrkh jw aw dvHh aw dgbrjal vjw aw avklt aw dwkjnh damr mr hvwjf acbyv bjnjhM vwrpN vywN hmyrkh apjlv kl hrvHvt wbyvlM ajN mzjzvt avtv mmqvmv vhamr r` jcHq br abdjmj bmvcaj jv``f haHrvN wl Hg hkl cvpjN lywN hmyrkh nvfh klpj cpvN ynjjM wmHjN vbylj btjM ycbjN mpnj wgwmj wnh mrvbjN vpjrvtjhN mrqjbjN nfh klpj drvM ynjjM ycbjN vbylj btjM wmHjN mpnj wgwmj wnh mvyfjN vpjrvtjhN mwtmrjN nfh klpj mzrH hkl wmHjN klpj myrb hkl ycbjN dazjl vatj kdjqlj vabdvrj la hvh mjbdr amr mr klpj mzrH hkl wmHjN klpj myrb hkl ycbjN vrmjnhv mzrHjt lyvlM jph myrbjt lyvlM qwh rvH cpvnjt jph lHfjN bwyh whbjav wljw vqwh lzjtjM bzmN whN HvnfjN rvH drvmjt qwh lHfjN bwyh whbjav wljw vjph lzjtjM bzmN whN HvnfjN vamr rb jvsP vajtjma mr zvfra vsjmnjK wlHN bcpvN vmnvrh bdrvM haj mrbh djdjh vhaj mrbh djdjh la qwja ha lN vha lhv:
y.Yom.1.8
[A] Every day at the cock`s crow or near it they take up the ashes from the altar,
[B] whether before or after it.
[C] At the Day of Atonement from midnight, and on festivals at the end of the first watch [they do so].
[D] And never did the cock crow before the courtyard was filled with masses of Israelites.
y.Yom.1.8 I
[A] Said R. Mana [PA5], ``Is it not reasonable to suppose that on the Day of Atonement they do it from the end of the first watch, and on festivals from midnight, on account of thirst? [There is nothing to drink in the courtyard overnight. That is not a consideration for the Day of Atonement, but it is a consideration for the festivals, when the priests may take a drink. Consequently, on festivals the priests get up somewhat later.]``
[B] ``[No, that is not a consideration,]`` R. Yohanan [PA2] said, ``The taking up of the ashes is the beginning of the liturgy of the coming day, and it is necessary [for the priests in any event] to wash their hands and feet in the layer which is flooded with water [and, consequently, they also may take a drink if they want]. [Hence there is water available.]``
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{}j jvma 7b, 1.8 {
}
{
}mwnh{--} bkl jvM tvrmjN at hmzbH mqrvt hgbr av bsmvK lv lpnjv av mlaHrjv vbjvM hkjpvrjM mHcvt {y.Yom.8a [y.Yom.8a]} vbrgljM mawmvrt hrawvnh la hjth qrvt hgbr mgyt yd whjth yzrh mljah mjwral:
{
}gmra{--} a``r mna la mstbra daj la jvM hkpvrjM mawmvrh hrawvnh vbrgljM mHcvt wla jbvav ljdj cmavN a``r jvHnN trvmt hdwN tHjlt ybvdh wl mhr hja vcrjK lqdw jdjv vrgljv mN hkjvr hmwvqy bmjM: