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.
t.Yom.3.2
A. He tossed the blood on top of the altar seven times [M.Yoma 5.6A].
B. He did not sprinkle it on the dust or on the coals, but only on the top surface of the altar,
C. and it splattered on the wall.
D. For each act of sprinkling, there was an act of dipping [of the finger].
E. [If] he put the blood on the horn on both sides, it was valid.
F. [If] he put it on the inner side of the horn, it was invalid.
G. [If] he repeated the placing of the blood on the horns, it is invalid.
H. If he left out any of the placings, even one, it is invalid.
I. [If] he did the placing of the seven drops before the placing of the four, let him go back and place the seven before the placing of the four, before he completes the acts of placing the blood.
J. He went out and poured out the residue of the blood on the western base of the outer altar [M.Yoma 5.6B].
K. And the residue of the blood he had sprinkled on the outer altar he poured out on the southern base [M.Yoma 5.6C].
L. R. Simeon [T4] says, ``Both these and those did he pour out at the southern base.``
M. The two streams of blood then mixed together in the surrounding channel and flowed down into the Qidron brook. They are sold to gardeners for fertilizer.
N. And the law of sacrilege applies to them [M.Yoma 5.6D-F], the words of R. Meir [T4] and R. Simeon [T4].
O. And sages say, ``Sacrilege does not apply to blood.``
MISHNAH: m.Yom.3.1The 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.3.2And 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.
[A] And why were they required to do thus?
[B] For once the moonlight came up, and they supposed that the eastern horizon was bright, and so they slaughtered the daily whole offering and had to bring it out to the place of burning.
[C] They brought the high priest down to the immersion hut.
[D] This governing principle applied in the Temple: Whoever covers his feet [and defecates] requires immersion, and whoever urinates requires sanctification [the washing] of hands and feet. y.Yom.3.2 I
[A] The column of light of the moon rises straight up [like a stick], and the column of light of the sun irradiates over the entire eastern horizon.
[B] [Since the Day of Atonement falls at the tenth of the lunar month, why should there be a problem in differentiating moonlight from sunlight?] Indeed there was one incident at the end of the month, and [the one involving the Day of Atonement] came at the beginning of the month. y.Yom.3.2 I:2
[A] And R. Hanina [PA1, PA3 or PA5] said, ``From the time of daybreak until the eastern horizon is alight, one can walk four mils. From when the eastern horizon is lit up until the sun rises, one can walk four mils.
[B] ``And how [on the basis of Scripture] do we know that from the time of daybreak until the eastern horizon is alight, one can walk four mils? As it is said, `And when morning dawned, the angels urged Lot, saying,...The sun had risen on the earth when Lot came to Zoar` (Gen.19.15, 23).``
[C] From Sodom to Zoar the distance is greater than four mils!
[D] Said R. Zeira [PA3], ``The angel smoothed the road before them.``
[E] And how do we know that, from when the eastern horizon lit up until the sun rises, one can walk four mils?
[F] Scripture might have said ``When`` (at Gen.19.15). When it says ``And when,`` it means to indicate that each distance is equivalent to the other.
[G] Said R. Yose b. R. Bun, ``As to the morning star, he who says that it is a star errs, for sometimes it rises early, and sometimes it rises late. [If it were a star, it would have a fixed time for rising.]``
[H] What is the upshot of the matter?
[I] It is like two sparks of fire which rise up from the flame and give light. y.Yom.3.2 I:3
[A] One time R. Hiyya the Elder and R. Simeon b. Halapta were walking in the valley of Arabel at daybreak. They saw that the light of the morning star was breaking forth. Said R. Hiyya the Elder to R. Simeon b. Halapta, ``Son of my master, this is what the redemption of Israel is like - at first, little by little, but in the end it will go along and burst into light.
[B] ``What is the scriptural basis for this view? `Rejoice not over me, O my enemy; when I fall, I shall rise; when I sit in darkness, the Lord will be a light to me` (Mic.7.8).
[C] ``So, in the beginning, `When the virgins were gathered together the second time, Mordecai was sitting at the king`s gate` (Esther 2.19).
[D] ``But afterward: `So Haman took the robes and the horse, and he arrayed Mordecai and made him ride through the open square of the city, proclaiming, Thus shall it be done to the man whom the king delights to honor` (Esther 6.11).
[E] ``And in the end: `Then Mordecai went out from the presence of the king in royal robes of blue and white, with a great golden crown and a mantle of fine linen and purple, while the city of Susa shouted and rejoiced` [Esther 8.15].
[F] ``And finally: `The Jews had light and gladness and joy and honor` (Esther 8.16).`` y.Yom.3.2 I:4
[A] It has been taught:A priest who went out to speak with his fellow - if it was for some time, he has to immerse. If it was for a moment, he has to sanctify hands and feet [cf. t.Yom.1.16A].
[B] And is a conversation not for a brief moment?
[C] No, a conversation is different, for [the authorities] have treated it as equivalent to going out for some time.
[D] It has been taught: If one fell asleep [in the courtyard], he has to immerse. If he dozed, he has to sanctify hands and feet.
[E] ``If one went to sleep, he has to immerse`` - and did not R. Hiyya teach, ``There was no sitting down in the courtyard, except for the kings of the House of David alone``?
[F] And R. Ammi [PA3] said in the name of R. Simeon b. Laqish, ``Even the kings of the House of David did not have the right to sit down in the courtyard.`` [Accordingly, how would one fall asleep under these circumstances at all?]
[G] Interpret the law to speak of one who leaned up against a wall and fell asleep.
[H] And lo, it is written, ``Then King David went in and sat before the Lord`` (2 Sam.7.18).
[I] Said R. Aibu bar Nigri, ``He set himself down in prayer.``