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Today's Daf Yomi

October 15, 2019 | 讟状讝 讘转砖专讬 转砖状驻

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Tamid 28

There was a person in charge of checking that the guard weren’t sleeping and they would be punished if they slept. The gemara praises those who rebuke other, despite the difficulty involved in fulfilling this commandmant. The events of the early morning hours are discussed – the priests wake up and check that all the vessels are in place and then the preparations start for making the meal offering of the high priest (minchat chavitin) and the person chosen to take some ashes from the altar does his job. The process is described in detail.


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砖诇讜诐 注诇讬讱 谞讬讻专 砖讛讜讗 讬砖谉 讞讜讘讟讜 讘诪拽诇讜 讜专砖讜转 讛讬转讛 诇讜 诇砖专讜祝 讗转 讻住讜转讜 讜讛诐 讗讜诪专讬诐 诪讛 拽讜诇 讘注讝专讛 拽讜诇 讘谉 诇讜讬 诇讜拽讛 讜讘讙讚讬讜 谞砖专驻讬谉 砖讬砖谉 诇讜 注诇 诪砖诪专 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 驻注诐 讗讞转 诪爪讗讜 讗转 讗讞讬 讗诪讬 讬砖谉 讜砖专驻讜 讗转 讻住讜转讜

Peace be upon you. If he would not reply, it was evident that he was sleeping. The man of the Temple Mount would therefore strike him with his staff, and he even had license to burn the watchman鈥檚 garment, in order to discipline him. And those overhearing the watchman being rebuked would say to one another: What is that sound in the Temple courtyard? It is the sound of a Levite being flogged and having his clothing burned, as he was caught sleeping during his watch. Rabbi Eliezer ben Ya鈥檃kov says: Once, the supervisors found my mother鈥檚 brother sleeping on his watch, and they burned his garment.

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讻讬 诪讟讬 专讘讬 讬讜讞谞谉 讘讛讗 诪转谞讬转讗 讗诪专 讛讻讬 讗砖专讬讛诐 诇专讗砖讜谞讬诐 砖讗驻讬诇讜 注诇 讗讜谞住 砖讬谞讛 注讜砖讬谉 讚讬谉 砖诇讗 注诇 讗讜谞住 砖讬谞讛 注诇 讗讞转 讻诪讛 讜讻诪讛

Rabbi 岣yya bar Abba says: When Rabbi Yo岣nan would reach this mishna in his studies, he would say this: The early generations were praiseworthy, as they meted out judgment even in the case of an offense caused by unavoidable sleep; and all the more so would they mete out judgment in the case of offenses that were not caused by unavoidable sleep.

转谞讬讗 专讘讬 讗讜诪专 讗讬讝讜 讛讬讗 讚专讱 讬砖专讛 砖讬讘讜专 诇讜 讛讗讚诐 讬讗讛讘 讗转 讛转讜讻讞讜转 砖讻诇 讝诪谉 砖转讜讻讞讜转 讘注讜诇诐 谞讞转 专讜讞 讘讗讛 诇注讜诇诐 讟讜讘讛 讜讘专讻讛 讘讗讬谉 诇注讜诇诐 讜专注讛 诪住转诇拽转 诪谉 讛注讜诇诐 砖谞讗诪专 讜诇诪讜讻讬讞讬诐 讬谞注诐 讜注诇讬讛诐 转讘讗 讘专讻转 讟讜讘 讜讬砖 讗讜诪专讬诐 讬讞讝讬拽 讘讗诪讜谞讛 讬转讬专讛 砖谞讗诪专 注讬谞讬 讘谞讗诪谞讬 讗专抓 诇砖讘转 注诪讚讬 讜讙讜壮

It is taught in a baraita that Rabbi Yehuda HaNasi says: Which way of life is an upright path that a person should select for himself; what should be his guiding principle? One should love admonition, for as long as statements of admonition from the wise are heard in the world, pleasantness comes into the world, goodness and blessing come into the world, and evil departs from the world, as it is stated: 鈥淏ut to those who admonish shall be delight, and a good blessing shall come upon them鈥 (Proverbs 24:25). And some say: The path one should select is to adhere to utmost faithfulness in business and interpersonal relations, as it is stated: 鈥淢y eyes are upon the faithful of the land, that they may dwell with Me; he who walks in a way of integrity, he shall serve Me鈥 (Psalms 101:6).

讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讻诇 讛诪讜讻讬讞 讗转 讞讘讬专讜 诇砖诐 砖诪讬诐 讝讜讻讛 诇讞诇拽讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 砖谞讗诪专 诪讜讻讬讞 讗讚诐 讗讞专讬 讜诇讗 注讜讚 讗诇讗 砖诪讜砖讻讬谉 注诇讬讜 讞讜讟 砖诇 讞住讚 砖谞讗诪专 讞谉 讬诪爪讗 诪诪讞诇讬拽 诇砖讜谉

Rabbi Shmuel bar Na岣ani says that Rabbi Yonatan says: Anyone who rebukes another for the sake of Heaven is privileged to dwell in the portion of the Holy One, Blessed be He, as it is stated: 鈥淗e that rebukes a man shall be behind Me鈥 (Proverbs 28:23), i.e., with Me. Moreover, the heavenly court extends over him a cord of divine grace, as it is stated in the same verse: 鈥淗e will find more favor than he who flatters with the tongue.鈥

诪爪讗讜 谞注讜诇 讬讜讚注 讜讻讜壮 诪讬 砖讛讜讗 专讜爪讛 诇转专讜诐 讗转 讛诪讝讘讞 [讜讻讜壮] 讛讗 讙讜驻讗 拽砖讬讗 讗诪专转 诪讬 砖讛讜讗 专讜爪讛 诇转专讜诐 讗转 讛诪讝讘讞 诪砖讻讬诐 讜讟讜讘诇 注讚 砖诇讗 讬讘讗 讛诪诪讜谞讛 讗诇诪讗 诇讗讜 讘驻讬讬住 转诇讬讗 诪讬诇转讗 讜讛讚专 转谞讬 讬讘讗 讜讬驻讬讬住 讗诇诪讗 讘驻讬讬住 转诇讬讗 诪讬诇转讗

搂 The mishna teaches (26a): If one found the bathroom door closed, he would know that there was a person there. The mishna then describes the commencement of the daily service in the Temple: Whoever wants to remove the ashes from the altar rises early and immerses himself before the appointed priest arrives. The Gemara objects: This mishna itself is difficult. You first said: Whoever wants to remove the ashes from the altar rises early and immerses himself before the appointed priest arrives. Evidently, the matter of determining who removes the ashes is not dependent upon a lottery; rather, whoever is ready first is entitled to remove the ashes. Otherwise, only the one selected would then immerse. But afterward, the mishna teaches that the appointed priest says to the other priests: Whoever immersed may come and participate in the lottery. Evidently, the matter is dependent upon a lottery. How can this contradiction be resolved?

讗诪专 讗讘讬讬 诇讗 拽砖讬讗 讻讗谉 拽讜讚诐 转拽谞讛 讻讗谉 诇讗讞专 转拽谞讛

Abaye said: This is not difficult. Here, when the mishna indicates that whoever is ready first is entitled to remove the ashes, it is describing the procedure before the Sages enacted the ordinance of a lottery. There, when the mishna states that the appointed priest conducts a lottery, it is describing the procedure after they enacted the ordinance.

讚转谞谉 讘专讗砖讜谞讛 讻诇 诪讬 砖专讜爪讛 诇转专讜诐 讗转 讛诪讝讘讞 转讜专诐 讘讝诪谉 砖讛谉 诪专讜讘讬谉 专爪讬谉 讜注讜诇讬谉 讘讻讘砖 讻诇 讛拽讜讚诐 讗转 讞讘讬专讜 讘转讜讱 讗专讘注 讗诪讜转 讝讻讛 讛讬讜 砖谞讬诐 砖讜讬谉 讛诪诪讜谞讛 讗讜诪专 诇讛诐 讛爪讘讬注讜

As we learned in a mishna (Yoma 22a): Initially, the practice was as follows: Whoever wants to remove the ashes from the altar removes them. When there are many priests who wish to perform that task, the matter is determined by a race: The priests run and ascend on the ramp leading to the top of the altar. Any priest who precedes the other and reaches within four cubits of the top of the altar first is privileged to remove the ashes. If two priests were equal and neither preceded the other, the appointed priest says to them: Raise your fingers, and a lottery is performed.

讜诪讛 讛谉 诪讜爪讬讗讬谉 讗讞转 讗讜 砖转讬诐 讜讗讬谉 诪讜爪讬讗讬谉 讙讜讚诇 讘诪拽讚砖

And what fingers do they extend for the lottery? They may extend one or two fingers. The lottery was then conducted when the priests chose an arbitrary number, after which the appointee counted the raised fingers of the priests, who stood in a circle. He would go around the circle counting the fingers until he reached the chosen number, and the priest at whom the count ended won the lottery. And the priests do not extend a thumb in the Temple, as using the thumb might enable someone to manipulate the lottery. As the count progressed, a priest could calculate the result and surreptitiously extend his thumb and an additional finger. Since there is separation between the thumb and the forefinger it might appear as though they belonged to two different priests, and in this manner one could cause the lottery to conclude with a different priest.

诪注砖讛 砖谞讬诐 讛讬讜 砖讜讬谉 专爪讬谉 讜注讜诇讬谉 讘讻讘砖 讜讚讞祝 讗讞讚 诪讛诐 讗转 讞讘讬专讜 讜谞砖讘专讛 专讙诇讜 讜讻砖专讗讜 讘讬转 讚讬谉 砖讛讬讜 讘讗讬诐 诇讬讚讬 住讻谞讛 讛转拽讬谞讜 砖诇讗 讬讛讜 转讜专诪讬谉 讗转 讛诪讝讘讞 讗诇讗 讘驻讬讬住

The mishna continues: That used to be the procedure, but an incident occurred in which two priests were equal as they were running and ascending on the ramp; and one of them shoved the other and he fell, and his leg was broken. And when the court saw that people were coming to potential danger, they instituted that the priests would remove the ashes from the altar only by means of a lottery.

专讘讗 讗诪专 讗讬讚讬 讜讗讬讚讬 诇讗讞专 转拽谞讛 讜讛讻讬 拽转谞讬 诪讬 砖讛讜讗 专讜爪讛 诇讘讗 讜诇驻讬讬住 诪砖讻讬诐 讜讟讜讘诇 注讚 砖诇讗 讬讘讗 讛诪诪讜谞讛

Rava said: Both this clause, which states that to remove the ashes the priests must rise early and be prepared, and that clause, which states that a lottery is conducted, are describing the procedure after the ordinance. And this is what the mishna is teaching: Whoever wants to come and to participate in the lottery rises early and immerses before the appointed priest arrives to conduct the lottery among those priests who are ready to participate.

诪转谞讬壮 谞讟诇 讗转 讛诪驻转讞 讜驻转讞 讗转 讛驻砖驻砖 讜谞讻谞住 诪讘讬转 讛诪讜拽讚 诇注讝专讛 讜谞讻谞住讜 讛讻讛谞讬诐 讗讞专讬讜 讜砖转讬 讗讘讜拽讜转 砖诇 讗讜专 讘讬讚诐

MISHNA: At some time near dawn the appointed priest took the key that was kept beneath a marble tablet set in the floor of the Chamber of the Hearth and opened with it the wicket [hapishpesh] in the gate of the Chamber of the Hearth. And he entered through the wicket from the Chamber of the Hearth to the Temple courtyard; and the priests of the patrilineal family entered after him, and two torches of fire were in their hands, to light the way.

谞讞诇拽讜 诇砖转讬 讻讬转讜转 讗诇讜 诪讛诇讻讬谉 讘讗讻住讚专讛 讚专讱 诪讝专讞 讜讗诇讜 诪讛诇讻讬谉 讘讗讻住讚专讛 讚专讱 诪注专讘 讛讬讜 讘讜讚拽讬谉 讜讛讜诇讻讬诐 注讚 砖诪讙讬注讬诐 诇诪拽讜诐 注讜砖讛 讞讘讬转讬诐 讛讙讬注讜 讗诇讜 讜讗诇讜 讗诪专讜 砖诇讜诐 讛讻诇 砖诇讜诐 讛注诪讬讚讜 注讜砖讛 讞讘讬转讬诐 诇注砖讜转 讞讘讬转讬诐

The priests divided into two groups; these priests would walk along the portico that surrounded the Temple courtyard, starting in the direction of east, and those priests would walk along the portico starting in the direction of west.The priests would ensure that all the service vessels were in place, ready for use in the daily service. Both groups would continue inspecting the vessels until they reached the place where the Chamber of the Preparer of the High Priest鈥檚 daily Griddle-Cake Offering was located. When they reached that place, these priests and those priests said to each other: It is well; all is well, and all the vessels are in place. They then set the preparer of the griddle-cake offering to prepare the griddle-cake offering.

诪讬 砖讝讻讛 诇转专讜诐 讗转 讛诪讝讘讞 讛讜讗 讬转专讜诐 讜讛诐 讗讜诪专讬诐 讛讜讬 讝讛讬专 砖诇讗 转讙注 讘讻诇讬 注讚 砖转拽讚砖 讬讚讬讱 讜专讙诇讬讱 诪谉 讛讻讬讜专 讜讛专讬 讛诪讞转讛 谞转讜谞讛 讘诪拽爪讜注 讘讬谉 讛讻讘砖 诇诪讝讘讞 讘诪注专讘讜 砖诇 讻讘砖

The priest who won the lottery to remove the ashes from the altar shall then remove the ashes. And the other priests say to him: Be careful that you do not touch the vessel with which you perform the rite until you sanctify your hands and your feet from the Basin, as a priest may not perform any service in the Temple before sanctifying his hands and feet. The priests would continue their reminders: The coal pan with which the ashes are removed is placed in the corner between the ramp and the altar, on the western side of the ramp.

讗讬谉 讗讚诐 谞讻谞住 注诪讜 讜诇讗 谞专 讘讬讚讜 讗诇讗 诪讛诇讱 诇讗讜专 讛诪注专讻讛 诇讗 讛讬讜 专讜讗讬谉 讗讜转讜

No person would enter with the priest who was removing the ashes, as it was permitted to enter the area between the Entrance Hall of the Sanctuary and the altar only when performing the Temple service. And there was no lamp in his hand when he went to fetch the coal pan. Rather, he would walk by the light of the arrangement of wood on the altar, upon which the portions of the offerings sacrificed the previous day were burned during the night. The other priests would not see him, as the altar hid him from their sight,

讜诇讗 讛讬讜 砖讜诪注讬谉 讗转 拽讜诇讜 注讚 砖讛讬讜 砖讜诪注讬谉 拽讜诇 讛注抓 砖注砖讛 讘谉 拽讟讬谉 诪讜讻谞讬 诇讻讬讜专 讜讛谉 讗讜诪专讬诐 讛讙讬注 注转 拽讬讚砖 讬讚讬讜 讜专讙诇讬讜 诪谉 讛讻讬讜专 谞讟诇 诪讞转转 讛讻住祝 讜注诇讛 诇专讗砖 讛诪讝讘讞

nor could they hear the sound of his steps. They were therefore unaware of his progress until they heard the sound of the wood that ben Katin crafted into a mechanism [mukhani] of pulleys that was used to sink the Basin into flowing water during the night, so that its water would not be disqualified by remaining overnight. When the priests heard the sound of the pulleys raising the Basin from the water, they said to each other: The time for sanctifying hands and feet has come. The priest sanctified his hands and his feet with water from the Basin after he raised it. He then took the silver coal pan from the corner between the ramp and the altar, and ascended to the top of the altar.

驻讬谞讛 讗转 讛讙讞诇讬诐 讛讬诇讱 讞讜转讛 讗转 讛诪讗讜讻诇讜转 讛驻谞讬诪讬讜转 讬专讚 讛讙讬注 诇专爪驻讛 讛驻讱 驻谞讬讜 诇爪驻讜谉 讛讜诇讱 讘诪讝专讞讜 砖诇 讻讘砖 讻注砖专 讗诪讜转 爪讘专 讗转 讛讙讞诇讬诐 注诇 讙讘讬 讛专爪驻讛 专讞讜拽 诪谉 讛讻讘砖 砖诇砖讛 讟驻讞讬诐 诪拽讜诐 砖谞讜转谞讬诐 诪讜专讗转 讛注讜祝 讜讚讬砖讜谉 诪讝讘讞 讛驻谞讬诪讬 讜讚讬砖讜谉 讛诪谞讜专讛

The priest cleared the upper layer of coals to this side and to that side and scooped into the coal pan the inner coals that were completely consumed. He then descended the ramp. When he reached the floor, in the southeast of the Temple courtyard, he turned his face toward the north. He would walk along the east side of the ramp toward the south side of the altar, walking a distance of about ten cubits from the bottom of the ramp, which was twenty cubits from the altar. He then heaped the coals upon the floor in a location three handbreadths distant from the ramp, in the place where the priests would place the crop of the bird burnt offering, the ashes removed from the inner, golden altar, and the ashes removed from the Candelabrum.

讙诪壮 讜诪讬 讛讜讜 讗讻住讚专讗讜转 讘注讝专讛 讜讛讗 转谞讬讗 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 诪谞讬谉 砖讗讬谉 注讜砖讬谉 讗讻住讚专讗讜转 讘注讝专讛 转诇诪讜讚 诇讜诪专 诇讗 转讟注 诇讱 讗砖专讛 讻诇 注抓 讗爪诇 诪讝讘讞 讛壮 讗诇讛讬讱

GEMARA: The mishna teaches that the priests would walk along the portico surrounding the Temple courtyard. Since porticoes were usually made of wood, the Gemara asks: And were there porticoes in the courtyard? But isn鈥檛 it taught in a baraita that Rabbi Eliezer ben Ya鈥檃kov says: From where is it derived that one may not build wooden porticoes in the Temple courtyard? The verse states: 鈥淵ou shall not plant for yourself an ashera of any kind of tree beside the altar of the Lord your God鈥 (Deuteronomy 16:21).

讛讻讬 拽讗诪专 诇讗 转讟注 诇讱 讗砖专讛 诇讗 转讟注 诇讱 讻诇 注抓 讗爪诇 诪讝讘讞 讛壮 讗诇讛讬讱 讗诪专 专讘 讞住讚讗 讘讗讻住讚专讗讜转 砖诇 讘谞讬谉

The Gemara explains that this is what the verse is saying: You shall not plant for yourself an ashera, i.e., a tree used as part of idolatrous rites. Moreover, you shall not plant or otherwise place for yourself any kind of tree or wood beside the altar of the Lord your God. Rav 岣sda says: The mishna is referring to porticoes made of building materials, i.e., stone, whereas the prohibition of erecting porticoes in the Temple courtyard applies only to porticoes of wood.

讛讬讜 讘讜讚拽讬谉 讜讛讜诇讻讬谉 讻讜壮 诇诪讬诪专讗 讚讞讘讬转讬谉 讛讜讜 拽讚讬诪讬

搂 The mishna teaches: Both groups would continue inspecting the vessels until they reached the place where the Chamber of the Preparer of the Griddle-Cake Offering was located. They would then set the preparer of the Griddle-Cake Offering to prepare the griddle-cake offering. The Gemara asks: Is this to say that the griddle-cake offering was sacrificed before the other rites of the Temple service were performed?

讜讛转谞讬讗 诪谞讬谉 砖讗讬谉 讚讘专 拽讜讚诐 诇转诪讬讚 砖诇 砖讞专 转诇诪讜讚 诇讜诪专 讜注专讱 注诇讬讛 讛注诇讛 讜讗诪专 专讘讛 讛注诇讛 注讜诇讛 专讗砖讜谞讛 讗诪专 专讘 讬讛讜讚讛 诇讛讞诐 讞诪讬谉 诇专讘讬讻讛

But isn鈥檛 it taught in a baraita: From where is it derived that there is nothing that is sacrificed on the altar prior to the daily morning offering? The verse states: 鈥淎nd the fire on the altar shall be kept burning on it, it shall not be extinguished; and the priest shall kindle wood upon it every morning, and he shall prepare the burnt offering upon it and shall cause the fats of the peace offerings to go up in smoke upon it鈥 (Leviticus 6:5). And Rabba says that the term: The burnt offering, with the definite article, indicates that the burnt offering is important and is the first offering sacrificed each day. Rav Yehuda says: The griddle-cake offering was not burned on the altar at that early hour. Rather, it was necessary to set the preparers of the griddle-cake offering to heat hot water for preparing the parboiled griddle cakes.

讛讚专谉 注诇讱 讘砖诇砖讛 诪拽讜诪讜转

 

诪转谞讬壮 专讗讜讛讜 讗讞讬讜 砖讬专讚 讜讛诐 专爪讬诐 讜讘讗讬诐 诪讛专讜 讜拽讚砖讜 讬讚讬讛诐 讜专讙诇讬讛诐 诪谉 讛讻讬讜专 谞讟诇讜 讗转 讛诪讙专驻讜转 讜讗转 讛爪讬谞讜专讜转 讜注诇讜 诇专讗砖 讛诪讝讘讞

MISHNA: The previous mishna described the performance of the removal of the ashes by the priest who was selected to perform this task. This mishna continues: The brethren of the priest who removed the ashes, i.e., the other members of the patrilineal family, saw that he had descended from the altar with the coal pan, and they would run and come to the Basin. They made haste and sanctified their hands and their feet with the water in the Basin, and then they took the shovels and the forks and ascended with them to the top of the altar. The shovels were for shoveling the ashes to the center of the altar, while the forks were required to remove from the altar those limbs that had not been consumed.

讛讗讘专讬诐 讜讛驻讚专讬诐 砖诇讗 谞转注讻诇讜 诪讘注专讘 住讜诇拽讬谉 讗讜转谉 注诇 爪讚讬 讛诪讝讘讞 讗诐 讗讬谉 爪讚讚讬诐 诪讞讝讬拽讬谉 住讜讚专讬诐 讗讜转诐 讘住讜讘讘 注诇 讛讻讘砖

With regard to the limbs of burnt offerings and the fats of other offerings that had not been consumed and burned to ashes during the time from the previous evening, the priests would clear them to the sides of the altar. If the remaining limbs and fats were so abundant that the sides of the altar were unable to hold them, the priests would arrange them on the ramp, opposite the surrounding ledge of the altar.

讛讞诇讜 诪注诇讬谉 讘讗驻专 注诇 讙讘 转驻讜讞 转驻讜讞 讛讬讛 讘讗诪爪注 讛诪讝讘讞 驻注诪讬诐 砖讛讬讜 注诇讬讜 讻砖诇砖 诪讗讜转 讻讜专 讜讘专讙诇讬诐 诇讗 讛讬讜 诪讚砖谞讬谉 讗讜转讜 诪驻谞讬 砖讛讜讗 谞讜讬 诇诪讝讘讞 讜诪讬诪讬讜

The priests then began raising the ashes onto the circular heap upon which the ashes were piled. The circular heap was in the middle of the altar. Sometimes there was as much as three hundred kor of ashes upon it. When the heap of ashes became excessively large, the priests would remove the ashes and pour them outside the city. But during the Festivals they would not remove the ashes from the altar, as the ashes were considered an adornment to the altar, since they were a sign of the great number of offerings that were sacrificed on it. In all the days of the altar, even when there was an abundance of ashes upon it,

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Tamid 28

The William Davidson Talmud | Powered by Sefaria

Tamid 28

砖诇讜诐 注诇讬讱 谞讬讻专 砖讛讜讗 讬砖谉 讞讜讘讟讜 讘诪拽诇讜 讜专砖讜转 讛讬转讛 诇讜 诇砖专讜祝 讗转 讻住讜转讜 讜讛诐 讗讜诪专讬诐 诪讛 拽讜诇 讘注讝专讛 拽讜诇 讘谉 诇讜讬 诇讜拽讛 讜讘讙讚讬讜 谞砖专驻讬谉 砖讬砖谉 诇讜 注诇 诪砖诪专 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 驻注诐 讗讞转 诪爪讗讜 讗转 讗讞讬 讗诪讬 讬砖谉 讜砖专驻讜 讗转 讻住讜转讜

Peace be upon you. If he would not reply, it was evident that he was sleeping. The man of the Temple Mount would therefore strike him with his staff, and he even had license to burn the watchman鈥檚 garment, in order to discipline him. And those overhearing the watchman being rebuked would say to one another: What is that sound in the Temple courtyard? It is the sound of a Levite being flogged and having his clothing burned, as he was caught sleeping during his watch. Rabbi Eliezer ben Ya鈥檃kov says: Once, the supervisors found my mother鈥檚 brother sleeping on his watch, and they burned his garment.

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讻讬 诪讟讬 专讘讬 讬讜讞谞谉 讘讛讗 诪转谞讬转讗 讗诪专 讛讻讬 讗砖专讬讛诐 诇专讗砖讜谞讬诐 砖讗驻讬诇讜 注诇 讗讜谞住 砖讬谞讛 注讜砖讬谉 讚讬谉 砖诇讗 注诇 讗讜谞住 砖讬谞讛 注诇 讗讞转 讻诪讛 讜讻诪讛

Rabbi 岣yya bar Abba says: When Rabbi Yo岣nan would reach this mishna in his studies, he would say this: The early generations were praiseworthy, as they meted out judgment even in the case of an offense caused by unavoidable sleep; and all the more so would they mete out judgment in the case of offenses that were not caused by unavoidable sleep.

转谞讬讗 专讘讬 讗讜诪专 讗讬讝讜 讛讬讗 讚专讱 讬砖专讛 砖讬讘讜专 诇讜 讛讗讚诐 讬讗讛讘 讗转 讛转讜讻讞讜转 砖讻诇 讝诪谉 砖转讜讻讞讜转 讘注讜诇诐 谞讞转 专讜讞 讘讗讛 诇注讜诇诐 讟讜讘讛 讜讘专讻讛 讘讗讬谉 诇注讜诇诐 讜专注讛 诪住转诇拽转 诪谉 讛注讜诇诐 砖谞讗诪专 讜诇诪讜讻讬讞讬诐 讬谞注诐 讜注诇讬讛诐 转讘讗 讘专讻转 讟讜讘 讜讬砖 讗讜诪专讬诐 讬讞讝讬拽 讘讗诪讜谞讛 讬转讬专讛 砖谞讗诪专 注讬谞讬 讘谞讗诪谞讬 讗专抓 诇砖讘转 注诪讚讬 讜讙讜壮

It is taught in a baraita that Rabbi Yehuda HaNasi says: Which way of life is an upright path that a person should select for himself; what should be his guiding principle? One should love admonition, for as long as statements of admonition from the wise are heard in the world, pleasantness comes into the world, goodness and blessing come into the world, and evil departs from the world, as it is stated: 鈥淏ut to those who admonish shall be delight, and a good blessing shall come upon them鈥 (Proverbs 24:25). And some say: The path one should select is to adhere to utmost faithfulness in business and interpersonal relations, as it is stated: 鈥淢y eyes are upon the faithful of the land, that they may dwell with Me; he who walks in a way of integrity, he shall serve Me鈥 (Psalms 101:6).

讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讻诇 讛诪讜讻讬讞 讗转 讞讘讬专讜 诇砖诐 砖诪讬诐 讝讜讻讛 诇讞诇拽讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 砖谞讗诪专 诪讜讻讬讞 讗讚诐 讗讞专讬 讜诇讗 注讜讚 讗诇讗 砖诪讜砖讻讬谉 注诇讬讜 讞讜讟 砖诇 讞住讚 砖谞讗诪专 讞谉 讬诪爪讗 诪诪讞诇讬拽 诇砖讜谉

Rabbi Shmuel bar Na岣ani says that Rabbi Yonatan says: Anyone who rebukes another for the sake of Heaven is privileged to dwell in the portion of the Holy One, Blessed be He, as it is stated: 鈥淗e that rebukes a man shall be behind Me鈥 (Proverbs 28:23), i.e., with Me. Moreover, the heavenly court extends over him a cord of divine grace, as it is stated in the same verse: 鈥淗e will find more favor than he who flatters with the tongue.鈥

诪爪讗讜 谞注讜诇 讬讜讚注 讜讻讜壮 诪讬 砖讛讜讗 专讜爪讛 诇转专讜诐 讗转 讛诪讝讘讞 [讜讻讜壮] 讛讗 讙讜驻讗 拽砖讬讗 讗诪专转 诪讬 砖讛讜讗 专讜爪讛 诇转专讜诐 讗转 讛诪讝讘讞 诪砖讻讬诐 讜讟讜讘诇 注讚 砖诇讗 讬讘讗 讛诪诪讜谞讛 讗诇诪讗 诇讗讜 讘驻讬讬住 转诇讬讗 诪讬诇转讗 讜讛讚专 转谞讬 讬讘讗 讜讬驻讬讬住 讗诇诪讗 讘驻讬讬住 转诇讬讗 诪讬诇转讗

搂 The mishna teaches (26a): If one found the bathroom door closed, he would know that there was a person there. The mishna then describes the commencement of the daily service in the Temple: Whoever wants to remove the ashes from the altar rises early and immerses himself before the appointed priest arrives. The Gemara objects: This mishna itself is difficult. You first said: Whoever wants to remove the ashes from the altar rises early and immerses himself before the appointed priest arrives. Evidently, the matter of determining who removes the ashes is not dependent upon a lottery; rather, whoever is ready first is entitled to remove the ashes. Otherwise, only the one selected would then immerse. But afterward, the mishna teaches that the appointed priest says to the other priests: Whoever immersed may come and participate in the lottery. Evidently, the matter is dependent upon a lottery. How can this contradiction be resolved?

讗诪专 讗讘讬讬 诇讗 拽砖讬讗 讻讗谉 拽讜讚诐 转拽谞讛 讻讗谉 诇讗讞专 转拽谞讛

Abaye said: This is not difficult. Here, when the mishna indicates that whoever is ready first is entitled to remove the ashes, it is describing the procedure before the Sages enacted the ordinance of a lottery. There, when the mishna states that the appointed priest conducts a lottery, it is describing the procedure after they enacted the ordinance.

讚转谞谉 讘专讗砖讜谞讛 讻诇 诪讬 砖专讜爪讛 诇转专讜诐 讗转 讛诪讝讘讞 转讜专诐 讘讝诪谉 砖讛谉 诪专讜讘讬谉 专爪讬谉 讜注讜诇讬谉 讘讻讘砖 讻诇 讛拽讜讚诐 讗转 讞讘讬专讜 讘转讜讱 讗专讘注 讗诪讜转 讝讻讛 讛讬讜 砖谞讬诐 砖讜讬谉 讛诪诪讜谞讛 讗讜诪专 诇讛诐 讛爪讘讬注讜

As we learned in a mishna (Yoma 22a): Initially, the practice was as follows: Whoever wants to remove the ashes from the altar removes them. When there are many priests who wish to perform that task, the matter is determined by a race: The priests run and ascend on the ramp leading to the top of the altar. Any priest who precedes the other and reaches within four cubits of the top of the altar first is privileged to remove the ashes. If two priests were equal and neither preceded the other, the appointed priest says to them: Raise your fingers, and a lottery is performed.

讜诪讛 讛谉 诪讜爪讬讗讬谉 讗讞转 讗讜 砖转讬诐 讜讗讬谉 诪讜爪讬讗讬谉 讙讜讚诇 讘诪拽讚砖

And what fingers do they extend for the lottery? They may extend one or two fingers. The lottery was then conducted when the priests chose an arbitrary number, after which the appointee counted the raised fingers of the priests, who stood in a circle. He would go around the circle counting the fingers until he reached the chosen number, and the priest at whom the count ended won the lottery. And the priests do not extend a thumb in the Temple, as using the thumb might enable someone to manipulate the lottery. As the count progressed, a priest could calculate the result and surreptitiously extend his thumb and an additional finger. Since there is separation between the thumb and the forefinger it might appear as though they belonged to two different priests, and in this manner one could cause the lottery to conclude with a different priest.

诪注砖讛 砖谞讬诐 讛讬讜 砖讜讬谉 专爪讬谉 讜注讜诇讬谉 讘讻讘砖 讜讚讞祝 讗讞讚 诪讛诐 讗转 讞讘讬专讜 讜谞砖讘专讛 专讙诇讜 讜讻砖专讗讜 讘讬转 讚讬谉 砖讛讬讜 讘讗讬诐 诇讬讚讬 住讻谞讛 讛转拽讬谞讜 砖诇讗 讬讛讜 转讜专诪讬谉 讗转 讛诪讝讘讞 讗诇讗 讘驻讬讬住

The mishna continues: That used to be the procedure, but an incident occurred in which two priests were equal as they were running and ascending on the ramp; and one of them shoved the other and he fell, and his leg was broken. And when the court saw that people were coming to potential danger, they instituted that the priests would remove the ashes from the altar only by means of a lottery.

专讘讗 讗诪专 讗讬讚讬 讜讗讬讚讬 诇讗讞专 转拽谞讛 讜讛讻讬 拽转谞讬 诪讬 砖讛讜讗 专讜爪讛 诇讘讗 讜诇驻讬讬住 诪砖讻讬诐 讜讟讜讘诇 注讚 砖诇讗 讬讘讗 讛诪诪讜谞讛

Rava said: Both this clause, which states that to remove the ashes the priests must rise early and be prepared, and that clause, which states that a lottery is conducted, are describing the procedure after the ordinance. And this is what the mishna is teaching: Whoever wants to come and to participate in the lottery rises early and immerses before the appointed priest arrives to conduct the lottery among those priests who are ready to participate.

诪转谞讬壮 谞讟诇 讗转 讛诪驻转讞 讜驻转讞 讗转 讛驻砖驻砖 讜谞讻谞住 诪讘讬转 讛诪讜拽讚 诇注讝专讛 讜谞讻谞住讜 讛讻讛谞讬诐 讗讞专讬讜 讜砖转讬 讗讘讜拽讜转 砖诇 讗讜专 讘讬讚诐

MISHNA: At some time near dawn the appointed priest took the key that was kept beneath a marble tablet set in the floor of the Chamber of the Hearth and opened with it the wicket [hapishpesh] in the gate of the Chamber of the Hearth. And he entered through the wicket from the Chamber of the Hearth to the Temple courtyard; and the priests of the patrilineal family entered after him, and two torches of fire were in their hands, to light the way.

谞讞诇拽讜 诇砖转讬 讻讬转讜转 讗诇讜 诪讛诇讻讬谉 讘讗讻住讚专讛 讚专讱 诪讝专讞 讜讗诇讜 诪讛诇讻讬谉 讘讗讻住讚专讛 讚专讱 诪注专讘 讛讬讜 讘讜讚拽讬谉 讜讛讜诇讻讬诐 注讚 砖诪讙讬注讬诐 诇诪拽讜诐 注讜砖讛 讞讘讬转讬诐 讛讙讬注讜 讗诇讜 讜讗诇讜 讗诪专讜 砖诇讜诐 讛讻诇 砖诇讜诐 讛注诪讬讚讜 注讜砖讛 讞讘讬转讬诐 诇注砖讜转 讞讘讬转讬诐

The priests divided into two groups; these priests would walk along the portico that surrounded the Temple courtyard, starting in the direction of east, and those priests would walk along the portico starting in the direction of west.The priests would ensure that all the service vessels were in place, ready for use in the daily service. Both groups would continue inspecting the vessels until they reached the place where the Chamber of the Preparer of the High Priest鈥檚 daily Griddle-Cake Offering was located. When they reached that place, these priests and those priests said to each other: It is well; all is well, and all the vessels are in place. They then set the preparer of the griddle-cake offering to prepare the griddle-cake offering.

诪讬 砖讝讻讛 诇转专讜诐 讗转 讛诪讝讘讞 讛讜讗 讬转专讜诐 讜讛诐 讗讜诪专讬诐 讛讜讬 讝讛讬专 砖诇讗 转讙注 讘讻诇讬 注讚 砖转拽讚砖 讬讚讬讱 讜专讙诇讬讱 诪谉 讛讻讬讜专 讜讛专讬 讛诪讞转讛 谞转讜谞讛 讘诪拽爪讜注 讘讬谉 讛讻讘砖 诇诪讝讘讞 讘诪注专讘讜 砖诇 讻讘砖

The priest who won the lottery to remove the ashes from the altar shall then remove the ashes. And the other priests say to him: Be careful that you do not touch the vessel with which you perform the rite until you sanctify your hands and your feet from the Basin, as a priest may not perform any service in the Temple before sanctifying his hands and feet. The priests would continue their reminders: The coal pan with which the ashes are removed is placed in the corner between the ramp and the altar, on the western side of the ramp.

讗讬谉 讗讚诐 谞讻谞住 注诪讜 讜诇讗 谞专 讘讬讚讜 讗诇讗 诪讛诇讱 诇讗讜专 讛诪注专讻讛 诇讗 讛讬讜 专讜讗讬谉 讗讜转讜

No person would enter with the priest who was removing the ashes, as it was permitted to enter the area between the Entrance Hall of the Sanctuary and the altar only when performing the Temple service. And there was no lamp in his hand when he went to fetch the coal pan. Rather, he would walk by the light of the arrangement of wood on the altar, upon which the portions of the offerings sacrificed the previous day were burned during the night. The other priests would not see him, as the altar hid him from their sight,

讜诇讗 讛讬讜 砖讜诪注讬谉 讗转 拽讜诇讜 注讚 砖讛讬讜 砖讜诪注讬谉 拽讜诇 讛注抓 砖注砖讛 讘谉 拽讟讬谉 诪讜讻谞讬 诇讻讬讜专 讜讛谉 讗讜诪专讬诐 讛讙讬注 注转 拽讬讚砖 讬讚讬讜 讜专讙诇讬讜 诪谉 讛讻讬讜专 谞讟诇 诪讞转转 讛讻住祝 讜注诇讛 诇专讗砖 讛诪讝讘讞

nor could they hear the sound of his steps. They were therefore unaware of his progress until they heard the sound of the wood that ben Katin crafted into a mechanism [mukhani] of pulleys that was used to sink the Basin into flowing water during the night, so that its water would not be disqualified by remaining overnight. When the priests heard the sound of the pulleys raising the Basin from the water, they said to each other: The time for sanctifying hands and feet has come. The priest sanctified his hands and his feet with water from the Basin after he raised it. He then took the silver coal pan from the corner between the ramp and the altar, and ascended to the top of the altar.

驻讬谞讛 讗转 讛讙讞诇讬诐 讛讬诇讱 讞讜转讛 讗转 讛诪讗讜讻诇讜转 讛驻谞讬诪讬讜转 讬专讚 讛讙讬注 诇专爪驻讛 讛驻讱 驻谞讬讜 诇爪驻讜谉 讛讜诇讱 讘诪讝专讞讜 砖诇 讻讘砖 讻注砖专 讗诪讜转 爪讘专 讗转 讛讙讞诇讬诐 注诇 讙讘讬 讛专爪驻讛 专讞讜拽 诪谉 讛讻讘砖 砖诇砖讛 讟驻讞讬诐 诪拽讜诐 砖谞讜转谞讬诐 诪讜专讗转 讛注讜祝 讜讚讬砖讜谉 诪讝讘讞 讛驻谞讬诪讬 讜讚讬砖讜谉 讛诪谞讜专讛

The priest cleared the upper layer of coals to this side and to that side and scooped into the coal pan the inner coals that were completely consumed. He then descended the ramp. When he reached the floor, in the southeast of the Temple courtyard, he turned his face toward the north. He would walk along the east side of the ramp toward the south side of the altar, walking a distance of about ten cubits from the bottom of the ramp, which was twenty cubits from the altar. He then heaped the coals upon the floor in a location three handbreadths distant from the ramp, in the place where the priests would place the crop of the bird burnt offering, the ashes removed from the inner, golden altar, and the ashes removed from the Candelabrum.

讙诪壮 讜诪讬 讛讜讜 讗讻住讚专讗讜转 讘注讝专讛 讜讛讗 转谞讬讗 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 诪谞讬谉 砖讗讬谉 注讜砖讬谉 讗讻住讚专讗讜转 讘注讝专讛 转诇诪讜讚 诇讜诪专 诇讗 转讟注 诇讱 讗砖专讛 讻诇 注抓 讗爪诇 诪讝讘讞 讛壮 讗诇讛讬讱

GEMARA: The mishna teaches that the priests would walk along the portico surrounding the Temple courtyard. Since porticoes were usually made of wood, the Gemara asks: And were there porticoes in the courtyard? But isn鈥檛 it taught in a baraita that Rabbi Eliezer ben Ya鈥檃kov says: From where is it derived that one may not build wooden porticoes in the Temple courtyard? The verse states: 鈥淵ou shall not plant for yourself an ashera of any kind of tree beside the altar of the Lord your God鈥 (Deuteronomy 16:21).

讛讻讬 拽讗诪专 诇讗 转讟注 诇讱 讗砖专讛 诇讗 转讟注 诇讱 讻诇 注抓 讗爪诇 诪讝讘讞 讛壮 讗诇讛讬讱 讗诪专 专讘 讞住讚讗 讘讗讻住讚专讗讜转 砖诇 讘谞讬谉

The Gemara explains that this is what the verse is saying: You shall not plant for yourself an ashera, i.e., a tree used as part of idolatrous rites. Moreover, you shall not plant or otherwise place for yourself any kind of tree or wood beside the altar of the Lord your God. Rav 岣sda says: The mishna is referring to porticoes made of building materials, i.e., stone, whereas the prohibition of erecting porticoes in the Temple courtyard applies only to porticoes of wood.

讛讬讜 讘讜讚拽讬谉 讜讛讜诇讻讬谉 讻讜壮 诇诪讬诪专讗 讚讞讘讬转讬谉 讛讜讜 拽讚讬诪讬

搂 The mishna teaches: Both groups would continue inspecting the vessels until they reached the place where the Chamber of the Preparer of the Griddle-Cake Offering was located. They would then set the preparer of the Griddle-Cake Offering to prepare the griddle-cake offering. The Gemara asks: Is this to say that the griddle-cake offering was sacrificed before the other rites of the Temple service were performed?

讜讛转谞讬讗 诪谞讬谉 砖讗讬谉 讚讘专 拽讜讚诐 诇转诪讬讚 砖诇 砖讞专 转诇诪讜讚 诇讜诪专 讜注专讱 注诇讬讛 讛注诇讛 讜讗诪专 专讘讛 讛注诇讛 注讜诇讛 专讗砖讜谞讛 讗诪专 专讘 讬讛讜讚讛 诇讛讞诐 讞诪讬谉 诇专讘讬讻讛

But isn鈥檛 it taught in a baraita: From where is it derived that there is nothing that is sacrificed on the altar prior to the daily morning offering? The verse states: 鈥淎nd the fire on the altar shall be kept burning on it, it shall not be extinguished; and the priest shall kindle wood upon it every morning, and he shall prepare the burnt offering upon it and shall cause the fats of the peace offerings to go up in smoke upon it鈥 (Leviticus 6:5). And Rabba says that the term: The burnt offering, with the definite article, indicates that the burnt offering is important and is the first offering sacrificed each day. Rav Yehuda says: The griddle-cake offering was not burned on the altar at that early hour. Rather, it was necessary to set the preparers of the griddle-cake offering to heat hot water for preparing the parboiled griddle cakes.

讛讚专谉 注诇讱 讘砖诇砖讛 诪拽讜诪讜转

 

诪转谞讬壮 专讗讜讛讜 讗讞讬讜 砖讬专讚 讜讛诐 专爪讬诐 讜讘讗讬诐 诪讛专讜 讜拽讚砖讜 讬讚讬讛诐 讜专讙诇讬讛诐 诪谉 讛讻讬讜专 谞讟诇讜 讗转 讛诪讙专驻讜转 讜讗转 讛爪讬谞讜专讜转 讜注诇讜 诇专讗砖 讛诪讝讘讞

MISHNA: The previous mishna described the performance of the removal of the ashes by the priest who was selected to perform this task. This mishna continues: The brethren of the priest who removed the ashes, i.e., the other members of the patrilineal family, saw that he had descended from the altar with the coal pan, and they would run and come to the Basin. They made haste and sanctified their hands and their feet with the water in the Basin, and then they took the shovels and the forks and ascended with them to the top of the altar. The shovels were for shoveling the ashes to the center of the altar, while the forks were required to remove from the altar those limbs that had not been consumed.

讛讗讘专讬诐 讜讛驻讚专讬诐 砖诇讗 谞转注讻诇讜 诪讘注专讘 住讜诇拽讬谉 讗讜转谉 注诇 爪讚讬 讛诪讝讘讞 讗诐 讗讬谉 爪讚讚讬诐 诪讞讝讬拽讬谉 住讜讚专讬诐 讗讜转诐 讘住讜讘讘 注诇 讛讻讘砖

With regard to the limbs of burnt offerings and the fats of other offerings that had not been consumed and burned to ashes during the time from the previous evening, the priests would clear them to the sides of the altar. If the remaining limbs and fats were so abundant that the sides of the altar were unable to hold them, the priests would arrange them on the ramp, opposite the surrounding ledge of the altar.

讛讞诇讜 诪注诇讬谉 讘讗驻专 注诇 讙讘 转驻讜讞 转驻讜讞 讛讬讛 讘讗诪爪注 讛诪讝讘讞 驻注诪讬诐 砖讛讬讜 注诇讬讜 讻砖诇砖 诪讗讜转 讻讜专 讜讘专讙诇讬诐 诇讗 讛讬讜 诪讚砖谞讬谉 讗讜转讜 诪驻谞讬 砖讛讜讗 谞讜讬 诇诪讝讘讞 讜诪讬诪讬讜

The priests then began raising the ashes onto the circular heap upon which the ashes were piled. The circular heap was in the middle of the altar. Sometimes there was as much as three hundred kor of ashes upon it. When the heap of ashes became excessively large, the priests would remove the ashes and pour them outside the city. But during the Festivals they would not remove the ashes from the altar, as the ashes were considered an adornment to the altar, since they were a sign of the great number of offerings that were sacrificed on it. In all the days of the altar, even when there was an abundance of ashes upon it,

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