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Today's Daf Yomi

October 16, 2019 | 讬状讝 讘转砖专讬 转砖状驻

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Tamid 29

The gemara explains the process of removing the ashes from the fire and putting them in a pile on top of the altar into the ‘tapuach’ and the setting up of new logs for the two piles of wood on the altar.


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诇讗 谞转注爪诇 讛讻讛谉 诪诇讛讜爪讬讗 讗转 讛讚砖谉

the priest tasked with removing the ashes from the circular heap was never indolent in removing the ashes.

讛讞诇讜 诪注诇讬谉 讘讙讝讬专讬谉 诇住讚专 讗转 讛诪注专讻讛 讜讻讬 讻诇 讛注爪讬诐 讻砖专讬谉 诇诪注专讻讛 讛谉 讻诇 讛注爪讬诐 讻砖专讬谉 诇诪注专讻讛 讞讜抓 诪砖诇 讙驻谉 讜砖诇 讝讬转 讗讘诇 讘讗诇讜 讛讬讜 专讙讬诇讬谉 讘诪专讘讬讜转 砖诇 转讗谞讛 砖诇 讗讙讜讝 讜砖诇 注抓 砖诪谉

After the ashes were cleared to the middle of the altar, the priests began raising logs onto the altar in order to assemble the arrangement of wood on which the offerings were burned. The tanna asks: And is wood from all the trees fit for the arrangement? The tanna replies: Wood from all the trees is fit for the arrangement, except for wood from the vine and from the olive tree, but the priests were accustomed to assemble the arrangement with wood from these trees: With young branches of the fig tree, of the nut tree, and of pinewood.

住讬讚专 讗转 讛诪注专讻讛 讙讚讜诇讛 诪讝专讞讛 讜讞讝讬转讛 诪讝专讞讛 讜专讗砖讬 讙讝讬专讬谉 讛驻谞讬诪讬诐 讛讬讜 谞讜讙注讬谉 讘转驻讜讞 讜专讬讜讞 讛讬讛 讘讬谉 讛讙讝讬专讬诐 砖讛讬讜 诪爪讬转讬诐 讗转 讛讗诇讬转讗 诪砖诐

The priest who removed the ashes then assembled the large arrangement of wood upon which the daily offering and the sacrificial portions of the other offerings are burned. It was assembled on the eastern side of the altar, and its opening was on the eastern side of the altar, and the inner end of the logs would touch the circular heap of ashes. And there was space between the logs, in which the priests placed twigs, as they would ignite the kindling [ha鈥檃lita] from there, so that the fire would spread to the logs.

讘专专讜 诪砖诐 注爪讬 转讗谞讛 讬驻讬诐 住讬讚专 讗转 讛诪注专讻讛 砖谞讬讛 诇拽讟讜专转 讻谞讙讚 诪注专讘讬转 讚专讜诪讬转 诪砖讜讱 诪谉 讛拽专谉 讻诇驻讬 爪驻讜谉 讗专讘注 讗诪讜转

The priests selected from among the logs that were there fine logs from fig trees, as when this type of wood was burned it would become coals rather than ashes. The priest who removed the ashes then assembled the second arrangement of wood, from which the coals were taken to the golden altar in the Sanctuary for the burning of the incense. The second arrangement was assembled next to the southwestern corner of the altar and was removed from the corner toward the north side of the altar by a distance of four cubits.

讘注讜诪讚 讞诪砖 住讗讬谉 讙讞诇讬诐 讜讘砖讘转 讘注讜诪讚 砖诪讜谞讛 住讗讬谉 讙讞诇讬诐 砖砖诐 讛讬讜 谞讜转谞讬诐 砖谞讬 讘讝讬讻讬 诇讘讜谞讛 砖诇 诇讞诐 讛驻谞讬诐 讛讗讘专讬诐 讜讛驻讚专讬诐 砖诇讗 (讛讬讜) 谞转注讻诇讜 诪讘注专讘 诪讞讝讬专讬谉 讗讜转谉 诇诪注专讻讛 讜讛爪讬转讜 砖转讬 诪注专讻讜转 讘讗砖 讬专讚讜 讜讘讗讜 诇讛诐 诇诇砖讻转 讛讙讝讬转

The second arrangement was assembled of an amount of wood estimated to produce five se鈥檃 of coals. And on Shabbat, it was assembled of an amount of wood estimated to produce eight se鈥檃 of coals, as there the priests would place the two bowls of frankincense that accompanied the shewbread and that were burned on the altar on Shabbat. With regard to the limbs and the fats that were not consumed during the time from the previous evening, the priests would return them to the large arrangement to be burned. And the priests kindled those two arrangements with fire and descended from the altar. And they then came to the Chamber of Hewn Stone, where they would conduct the second lottery in order to determine who would perform the subsequent rites.

讙诪壮 讗诪专 专讘讗 讙讜讝诪讗 讛砖拽讜 讗转 讛转诪讬讚 讘讻讜住 砖诇 讝讛讘 讗诪专 专讘讗 讙讜讝诪讗

GEMARA: The mishna teaches that sometimes there was as much as three hundred kor of ashes upon the circular heap in the middle of the altar. Rava said: This is an exaggeration. The mishna merely means that the heap contained a large quantity of ashes, not that it reached that actual amount. Similarly, the mishna states (30a) that before slaughtering the daily offering the priests gave the lamb selected for the daily offering water to drink in cup of gold, so that it would be easier to flay it after it was slaughtered. With regard to this mishna, Rava said: This is an exaggeration, as the priests would not give the animal to drink from an actual golden vessel.

讗诪专 专讘讬 讗诪讬 讚讘专讛 转讜专讛 诇砖讜谉 讛讘讗讬 讚讘专讜 谞讘讬讗讬诐 诇砖讜谉 讛讘讗讬 讚讘专讜 讞讻诪讬诐 诇砖讜谉 讛讘讗讬

In this connection, Rabbi Ami says: In certain instances, the Torah spoke employing exaggerated [havai] language, the prophets spoke employing exaggerated language, and the Sages spoke employing exaggerated language.

讚讘专讛 转讜专讛 诇砖讜谉 讛讘讗讬 讚讻转讬讘 注专讬诐 讙讚诇转 讜讘爪讜专转 讘砖诪讬诐 讘砖诪讬诐 住诇拽讗 讚注转讱 讗诇讗 讙讜讝诪讗

The Gemara cites examples for this statement: The Torah spoke employing exaggerated language, as it is written: 鈥淗ear, Israel: You are passing over the Jordan this day, to go in to dispossess nations greater and mightier than you, cities great and fortified up to heaven鈥 (Deuteronomy 9:1). Does it enter your mind to say that the cities were literally fortified up to heaven? Rather, this is an exaggeration.

讚讘专讜 讞讻诪讬诐 诇砖讜谉 讛讘讗讬 讛讗 讚讗诪专谉 转驻讜讞 讜讛砖拽讜 讗转 讛转诪讬讚 讘讻讜住 砖诇 讝讛讘

Likewise, the Sages spoke employing exaggerated language, as in this example that we stated with regard to the circular heap of ashes, and in the description: The priests gave the lamb selected for the daily offering water to drink in a cup of gold.

讚讘专讜 谞讘讬讗讬诐 诇砖讜谉 讛讘讗讬 讚讻转讬讘 (讜讻诇 注诐 讛讗专抓) 诪讞诇诇讬诐 讘讞诇诇讬诐 讜讙讜壮 讜转讘拽注 讛讗专抓 诇拽讜诇诐

The prophets spoke employing exaggerated language, as it is written with regard to the coronation of King Solomon: 鈥淎nd all the people of the land came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them鈥 (I聽Kings 1:40). The verse merely means that the sound was very great, not that it actually caused the earth to split.

讗诪专 专讘讬 讬谞讗讬 讘专 谞讞诪谞讬 讗诪专 砖诪讜讗诇 讘砖诇砖讛 诪拽讜诪讜转 讚讘专讜 讞讻诪讬诐 讘诇砖讜谉 讛讘讗讬 讜讗诇讜 讛谉 转驻讜讞 讙驻谉 讜驻专讻转

Rabbi Yannai bar Na岣ani says that Shmuel says: In three instances, the Sages spoke in exaggerated language, and these are those instances: With regard to the circular heap of ashes on the altar, with regard to the vine, and with regard to the Curtain that separated the Sanctuary and the Holy of Holies, as explained below.

诇讗驻讜拽讬 诪讚专讘讗 讚转谞谉 讛砖拽讜 讗转 讛转诪讬讚 讘讻讜住 砖诇 讝讛讘 讜讗诪专 专讘讗 讙讜讝诪讗 拽讗 诪砖诪注 诇谉 讛谞讬 讗讬谉 讛转诐 诇讗 讗讬谉 注谞讬讜转 讘诪拽讜诐 注砖讬专讜转

The Gemara notes that Shmuel鈥檚 statement serves to exclude the opinion of Rava, as we learned in a mishna: The priests gave the lamb selected for the daily offering water to drink in a cup of gold, and Rava said: This is an exaggeration. Shmuel teaches us that in these three instances, yes, the Sages employed exaggerated language, but there, in the case of the golden cup, it is not an exaggeration, as even the cup from which the lamb was given to drink was actually made of gold. This is because there is no poverty in a place of wealth, i.e., the Temple is a place of wealth, where one must act in a lavish manner.

转驻讜讞 讛讗 讚讗诪专谉 讙驻谉 讚转谞讬讗 讙驻谉 讝讛讘 讛讬转讛 注讜诪讚转 注诇 驻转讞 讛讛讬讻诇 讜诪讜讚诇讛 注诇 讙讘讬 讻诇讜谞住讜转 讜讻诇 诪讬 砖诪转谞讚讘 注诇讛

The Gemara details the three instances with regard to which Shmuel states that the Sages employed exaggerated language: The case of the circular heap of ashes is that which we stated above. The case of the vine is as it is taught in a mishna (Middot 3:8): A gold ornament in the form of a vine stood at the entrance to the Sanctuary, and it hung upon posts. And whoever would donate an ornamental gold leaf,

讗讜 讙专讙讬专 讗讜 讗砖讻讜诇 诪讘讬讗 讜转讜诇讛 讘讛 讗诪专 专讘讬 讗诇注讝专 讘专讘讬 爪讚讜拽 诪注砖讛 讛讬讛 讜谞诪谞讜 注诇讬讛 砖诇砖 诪讗讜转 讻讛谞讬诐 诇驻谞讜转讛

or grape, or cluster of grapes, would bring it to the Temple and a priest would hang it on the vine. Rabbi Elazar, son of Rabbi Tzadok, said: There was once an incident and three hundred priests were enlisted to lift the vine in order to move it, due to its immense weight. This description is an exaggeration, as although the vine was extremely heavy, it did not require three hundred priests to lift it.

驻专讜讻转 讚转谞谉 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诪砖讜诐 专讘讬 砖诪注讜谉 讛住讙谉 驻专讜讻转 注讘讬讛 讟驻讞 注诇 砖讘注讬诐 讜砖谞讬诐 谞讬诪讬谉 谞讗专讙转 讜注诇 讻诇 谞讬诪讛 讜谞讬诪讛 注砖专讬诐 讜讗专讘注讛 讞讜讟讬谉

With regard to Shmuel鈥檚 statement that the Sages exaggerated with regard to the weight of the Curtain, it is as we learned in a mishna (Shekalim 21b) that Rabban Shimon ben Gamliel says in the name of Rabbi Shimon the deputy High Priest: With regard to the Curtain, its thickness is one handbreadth. It is woven from seventy-two strands of yarn, and each and every strand of those seventy-two strands is made from twenty-four threads. The Curtain is fashioned from four materials: Sky-blue wool, purple wool, scarlet wool, and fine linen, and every strand comprises six threads of each material.

讗专讻讛 讗专讘注讬诐 讗诪讛 讜专讞讘讛 注砖专讬诐 讗诪讛 讜诪砖诪讜谞讬诐 讜砖转讬诐 专讬讘讜讗 谞注砖讬转 讜砖转讬诐 注讜砖讬谉 讘讻诇 砖谞讛 讜砖谞讛 讜砖诇砖 诪讗讜转 讻讛谞讬诐 诪讟讘讬诇讬谉 讗讜转讛

Its length is forty cubits, corresponding to the height of the entrance to the Sanctuary, and its width is twenty cubits, matching the width of the entrance. And it is made at the cost of eighty-two ten-thousands, i.e., 820,000, gold dinars,and two new Curtains are made in each and every year. And the Curtain was so heavy that when it was immersed three hundred priests would immerse it.

讛讞诇讜 诪注诇讬谉 讘讙讝讬专讬谉 诇住讚专 讗转 讛诪注专讻讛 [讜讻讜壮] 讞讜抓 诪砖诇 讝讬转 讜诪砖诇 讙驻谉 [讜讻讜壮] 讛谞讬 诪讗讬 讟注诪讗 专讘 驻驻讗 讗诪专 诪砖讜诐 讚拽讟专讬 专讘 讗讞讗 讘专 讬注拽讘 讗诪专 诪砖讜诐 讬砖讜讘 讚讗专抓 讬砖专讗诇

搂 The mishna teaches: The priests began raising logs onto the altar to assemble the arrangement of wood. Wood from all the trees is fit for the arrangement, except for wood from the olive tree and from the vine. The Gemara asks: What is the reason that wood from these trees is not fit for the arrangement? Rav Pappa said: It is due to the fact that they have thick knots in their branches, which cause the wood to burn poorly and produce excessive smoke. Rav A岣 bar Ya鈥檃kov said: Although these trees are unfit for the arrangement primarily because they burn poorly, there is an additional reason: They are not used because using them would deplete the olive trees and grapevines, which would be detrimental to the settlement of Eretz Yisrael.

诪讬转讬讘讬 注诇 讛注爪讬诐 讗砖专 注诇 讛讗砖 注爪讬诐 讛谞转讜讻讬诐 诇讛讬讜转 讗砖 讜诪讗讬 谞讬讛讜 讚讜拽专讬 砖驻讜讚 讚诇讗 拽讟专讬 讜讗讝诇讬 诪拽讟专 诪转讜讻讜

The Gemara raises an objection to the explanation of Rav A岣 bar Ya鈥檃kov from a baraita: The verse states with regard to the wood of the arrangement: 鈥淎nd the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire. And Aaron鈥檚 sons, the priests, shall lay the pieces, and the head, and the fat, in order upon the wood that is on the fire which is upon the altar鈥 (Leviticus 1:7鈥8). The verse indicates that the arrangement must be composed of wood that burns completely, until it becomes like the fire itself. And what is that type of wood? This is referring to branches that are as smooth as a skewer [shipud], which do not become knotted from within. Evidently, the primary qualification of the wood is that it does not have knots.

讜讻讬 讻诇 讛注爪讬诐 讻砖专讬诐 诇诪注专讻讛 讛谉 讻诇 讛注爪讬诐 讻砖专讬诐 讞讜抓 诪谉 讝讬转 讜讙驻谉 讗讘诇 讘讗诇讜 讛讬讜 专讙讬诇讬谉 讘诪专讘讬讜转 砖诇 转讗谞讛 讜砖诇 讗讙讜讝 讜砖诇 注抓 砖诪谉 专讘讬 讗诇讬注讝专 诪讜住讬祝 讗祝 砖诇 诪讬讬砖 讜砖诇 讗诇讜谉 讜砖诇 讚拽诇 讜砖诇 讞专讜讘 讜砖诇 砖拽诪讛

The Gemara continues: And is wood from all the trees fit for the arrangement? The baraita explains: Wood from all the trees is fit for the arrangement, except for olive wood and wood from the vine, but the priests were accustomed to assemble the arrangement with wood from these trees: With young branches of the fig tree, of the nut tree, and of pinewood. Rabbi Eliezer adds that the following types of wood are also unfit: The wood of the hackberry tree, of the oak, of the palm tree, of the carob tree, and of the sycamore.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 诪砖讜诐 讚拽讟专讬 讘讛讗 拽诪讬驻诇讙讬 讚诪专 住讘专 讗祝 注诇 讙讘 讚诇讗 拽讟专讬 诪讙讜讗讬 讻讬讜谉 讚拽讟专讬 诪讘专讗讬 诇讗 诪讬讬转讬谞谉 讜诪专 住讘专 讻讬讜谉 讚诇讗 拽讟专讬 诪讙讜讗讬 讗祝 注诇 讙讘 讚诪讘专讗讬 拽讟专讬 诪讬讬转讬谞谉

The Gemara explains the difficulty: Granted, according to the one who said that the wood of the olive and of the vine are not used because they have knots, one can explain that the first tanna of the baraita and Rabbi Eliezer disagree with regard to this matter: One Sage, Rabbi Eliezer, holds that although the wood of the trees that he deems unfit for the arrangement, e.g., the hackberry tree and the oak, are not knotted from within, since they are knotted on the outside, we do not bring wood from these trees for the arrangement. And one Sage, the first tanna, holds that since these are not knotted from within, even though they are knotted on the outside, we do bring wood from these trees for the arrangment.

讗诇讗 诇诪讗谉 讚讗诪专 诪砖讜诐 讬砖讜讘 讚讗专抓 讬砖专讗诇 讚拽诇 诪讬 诇讬转 讘讬讛 诪砖讜诐 讬砖讜讘 讚讗专抓 讬砖专讗诇

But according to the one who said that the wood of the olive and of the vine are not used because it would be detrimental to the settlement of Eretz Yisrael, the palm tree should also be unfit for the arrangement. Isn鈥檛 it also subject to the consideration that cutting it down would be detrimental to the settlement of Eretz Yisrael? It is also one of the species about which Eretz Yisrael is praised. If so, why does the first tanna deem the palm tree fit for the arrangement?

讗诪专 诇讱 讜诇讬讟注诪讬讱 转讗谞讛 诇讬转 讘讛 诪砖讜诐 讬砖讜讘 讚讗专抓 讬砖专讗诇 讗诇讗 诪讗讬 讗讬转 诇讱 诇诪讬诪专 讘转讗谞讛 讚诇讗 注讘讬讚讗 驻讬专讗 讚拽诇 谞诪讬 讘讚诇讗 注讘讬讚 驻讬专讗

The Gemara explains that Rav A岣 bar Ya鈥檃kov could say to you: It is unnecessary to cite the baraita in order to raise this difficulty, as the mishna itself states that the fig tree is a preferred source of firewood. And according to your reasoning, isn鈥檛 the fig tree subject to the consideration that cutting it down would be detrimental to the settlement of Eretz Yisrael? It is also one of the species about which Eretz Yisrael is praised. Rather, what have you to say? One must say that the mishna is referring to a fig tree that does not bear fruit. With regard to the palm tree as well, the baraita is referring to a variety that does not bear fruit.

讜诪讬 讗讬讻讗 转讗谞讛 讚诇讗 注讘讚讗 驻讬专讗 讗讬谉 讻讚专讞讘讛 讚讗诪专 专讞讘讛 诪讬讬转讬 转讗讬谞讬 讞讬讜专转讗

The Gemara asks: But is there a fig tree that does not bear fruit? The Gemara answers: Yes, there are fig trees that do not bear fruit, and this is in accordance with a statement of Ra岣va with regard to a method of cultivating fig trees, as Ra岣va said: The growers bring saplings of white figs, which are an inferior variety,

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Tamid 29

The William Davidson Talmud | Powered by Sefaria

Tamid 29

诇讗 谞转注爪诇 讛讻讛谉 诪诇讛讜爪讬讗 讗转 讛讚砖谉

the priest tasked with removing the ashes from the circular heap was never indolent in removing the ashes.

讛讞诇讜 诪注诇讬谉 讘讙讝讬专讬谉 诇住讚专 讗转 讛诪注专讻讛 讜讻讬 讻诇 讛注爪讬诐 讻砖专讬谉 诇诪注专讻讛 讛谉 讻诇 讛注爪讬诐 讻砖专讬谉 诇诪注专讻讛 讞讜抓 诪砖诇 讙驻谉 讜砖诇 讝讬转 讗讘诇 讘讗诇讜 讛讬讜 专讙讬诇讬谉 讘诪专讘讬讜转 砖诇 转讗谞讛 砖诇 讗讙讜讝 讜砖诇 注抓 砖诪谉

After the ashes were cleared to the middle of the altar, the priests began raising logs onto the altar in order to assemble the arrangement of wood on which the offerings were burned. The tanna asks: And is wood from all the trees fit for the arrangement? The tanna replies: Wood from all the trees is fit for the arrangement, except for wood from the vine and from the olive tree, but the priests were accustomed to assemble the arrangement with wood from these trees: With young branches of the fig tree, of the nut tree, and of pinewood.

住讬讚专 讗转 讛诪注专讻讛 讙讚讜诇讛 诪讝专讞讛 讜讞讝讬转讛 诪讝专讞讛 讜专讗砖讬 讙讝讬专讬谉 讛驻谞讬诪讬诐 讛讬讜 谞讜讙注讬谉 讘转驻讜讞 讜专讬讜讞 讛讬讛 讘讬谉 讛讙讝讬专讬诐 砖讛讬讜 诪爪讬转讬诐 讗转 讛讗诇讬转讗 诪砖诐

The priest who removed the ashes then assembled the large arrangement of wood upon which the daily offering and the sacrificial portions of the other offerings are burned. It was assembled on the eastern side of the altar, and its opening was on the eastern side of the altar, and the inner end of the logs would touch the circular heap of ashes. And there was space between the logs, in which the priests placed twigs, as they would ignite the kindling [ha鈥檃lita] from there, so that the fire would spread to the logs.

讘专专讜 诪砖诐 注爪讬 转讗谞讛 讬驻讬诐 住讬讚专 讗转 讛诪注专讻讛 砖谞讬讛 诇拽讟讜专转 讻谞讙讚 诪注专讘讬转 讚专讜诪讬转 诪砖讜讱 诪谉 讛拽专谉 讻诇驻讬 爪驻讜谉 讗专讘注 讗诪讜转

The priests selected from among the logs that were there fine logs from fig trees, as when this type of wood was burned it would become coals rather than ashes. The priest who removed the ashes then assembled the second arrangement of wood, from which the coals were taken to the golden altar in the Sanctuary for the burning of the incense. The second arrangement was assembled next to the southwestern corner of the altar and was removed from the corner toward the north side of the altar by a distance of four cubits.

讘注讜诪讚 讞诪砖 住讗讬谉 讙讞诇讬诐 讜讘砖讘转 讘注讜诪讚 砖诪讜谞讛 住讗讬谉 讙讞诇讬诐 砖砖诐 讛讬讜 谞讜转谞讬诐 砖谞讬 讘讝讬讻讬 诇讘讜谞讛 砖诇 诇讞诐 讛驻谞讬诐 讛讗讘专讬诐 讜讛驻讚专讬诐 砖诇讗 (讛讬讜) 谞转注讻诇讜 诪讘注专讘 诪讞讝讬专讬谉 讗讜转谉 诇诪注专讻讛 讜讛爪讬转讜 砖转讬 诪注专讻讜转 讘讗砖 讬专讚讜 讜讘讗讜 诇讛诐 诇诇砖讻转 讛讙讝讬转

The second arrangement was assembled of an amount of wood estimated to produce five se鈥檃 of coals. And on Shabbat, it was assembled of an amount of wood estimated to produce eight se鈥檃 of coals, as there the priests would place the two bowls of frankincense that accompanied the shewbread and that were burned on the altar on Shabbat. With regard to the limbs and the fats that were not consumed during the time from the previous evening, the priests would return them to the large arrangement to be burned. And the priests kindled those two arrangements with fire and descended from the altar. And they then came to the Chamber of Hewn Stone, where they would conduct the second lottery in order to determine who would perform the subsequent rites.

讙诪壮 讗诪专 专讘讗 讙讜讝诪讗 讛砖拽讜 讗转 讛转诪讬讚 讘讻讜住 砖诇 讝讛讘 讗诪专 专讘讗 讙讜讝诪讗

GEMARA: The mishna teaches that sometimes there was as much as three hundred kor of ashes upon the circular heap in the middle of the altar. Rava said: This is an exaggeration. The mishna merely means that the heap contained a large quantity of ashes, not that it reached that actual amount. Similarly, the mishna states (30a) that before slaughtering the daily offering the priests gave the lamb selected for the daily offering water to drink in cup of gold, so that it would be easier to flay it after it was slaughtered. With regard to this mishna, Rava said: This is an exaggeration, as the priests would not give the animal to drink from an actual golden vessel.

讗诪专 专讘讬 讗诪讬 讚讘专讛 转讜专讛 诇砖讜谉 讛讘讗讬 讚讘专讜 谞讘讬讗讬诐 诇砖讜谉 讛讘讗讬 讚讘专讜 讞讻诪讬诐 诇砖讜谉 讛讘讗讬

In this connection, Rabbi Ami says: In certain instances, the Torah spoke employing exaggerated [havai] language, the prophets spoke employing exaggerated language, and the Sages spoke employing exaggerated language.

讚讘专讛 转讜专讛 诇砖讜谉 讛讘讗讬 讚讻转讬讘 注专讬诐 讙讚诇转 讜讘爪讜专转 讘砖诪讬诐 讘砖诪讬诐 住诇拽讗 讚注转讱 讗诇讗 讙讜讝诪讗

The Gemara cites examples for this statement: The Torah spoke employing exaggerated language, as it is written: 鈥淗ear, Israel: You are passing over the Jordan this day, to go in to dispossess nations greater and mightier than you, cities great and fortified up to heaven鈥 (Deuteronomy 9:1). Does it enter your mind to say that the cities were literally fortified up to heaven? Rather, this is an exaggeration.

讚讘专讜 讞讻诪讬诐 诇砖讜谉 讛讘讗讬 讛讗 讚讗诪专谉 转驻讜讞 讜讛砖拽讜 讗转 讛转诪讬讚 讘讻讜住 砖诇 讝讛讘

Likewise, the Sages spoke employing exaggerated language, as in this example that we stated with regard to the circular heap of ashes, and in the description: The priests gave the lamb selected for the daily offering water to drink in a cup of gold.

讚讘专讜 谞讘讬讗讬诐 诇砖讜谉 讛讘讗讬 讚讻转讬讘 (讜讻诇 注诐 讛讗专抓) 诪讞诇诇讬诐 讘讞诇诇讬诐 讜讙讜壮 讜转讘拽注 讛讗专抓 诇拽讜诇诐

The prophets spoke employing exaggerated language, as it is written with regard to the coronation of King Solomon: 鈥淎nd all the people of the land came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them鈥 (I聽Kings 1:40). The verse merely means that the sound was very great, not that it actually caused the earth to split.

讗诪专 专讘讬 讬谞讗讬 讘专 谞讞诪谞讬 讗诪专 砖诪讜讗诇 讘砖诇砖讛 诪拽讜诪讜转 讚讘专讜 讞讻诪讬诐 讘诇砖讜谉 讛讘讗讬 讜讗诇讜 讛谉 转驻讜讞 讙驻谉 讜驻专讻转

Rabbi Yannai bar Na岣ani says that Shmuel says: In three instances, the Sages spoke in exaggerated language, and these are those instances: With regard to the circular heap of ashes on the altar, with regard to the vine, and with regard to the Curtain that separated the Sanctuary and the Holy of Holies, as explained below.

诇讗驻讜拽讬 诪讚专讘讗 讚转谞谉 讛砖拽讜 讗转 讛转诪讬讚 讘讻讜住 砖诇 讝讛讘 讜讗诪专 专讘讗 讙讜讝诪讗 拽讗 诪砖诪注 诇谉 讛谞讬 讗讬谉 讛转诐 诇讗 讗讬谉 注谞讬讜转 讘诪拽讜诐 注砖讬专讜转

The Gemara notes that Shmuel鈥檚 statement serves to exclude the opinion of Rava, as we learned in a mishna: The priests gave the lamb selected for the daily offering water to drink in a cup of gold, and Rava said: This is an exaggeration. Shmuel teaches us that in these three instances, yes, the Sages employed exaggerated language, but there, in the case of the golden cup, it is not an exaggeration, as even the cup from which the lamb was given to drink was actually made of gold. This is because there is no poverty in a place of wealth, i.e., the Temple is a place of wealth, where one must act in a lavish manner.

转驻讜讞 讛讗 讚讗诪专谉 讙驻谉 讚转谞讬讗 讙驻谉 讝讛讘 讛讬转讛 注讜诪讚转 注诇 驻转讞 讛讛讬讻诇 讜诪讜讚诇讛 注诇 讙讘讬 讻诇讜谞住讜转 讜讻诇 诪讬 砖诪转谞讚讘 注诇讛

The Gemara details the three instances with regard to which Shmuel states that the Sages employed exaggerated language: The case of the circular heap of ashes is that which we stated above. The case of the vine is as it is taught in a mishna (Middot 3:8): A gold ornament in the form of a vine stood at the entrance to the Sanctuary, and it hung upon posts. And whoever would donate an ornamental gold leaf,

讗讜 讙专讙讬专 讗讜 讗砖讻讜诇 诪讘讬讗 讜转讜诇讛 讘讛 讗诪专 专讘讬 讗诇注讝专 讘专讘讬 爪讚讜拽 诪注砖讛 讛讬讛 讜谞诪谞讜 注诇讬讛 砖诇砖 诪讗讜转 讻讛谞讬诐 诇驻谞讜转讛

or grape, or cluster of grapes, would bring it to the Temple and a priest would hang it on the vine. Rabbi Elazar, son of Rabbi Tzadok, said: There was once an incident and three hundred priests were enlisted to lift the vine in order to move it, due to its immense weight. This description is an exaggeration, as although the vine was extremely heavy, it did not require three hundred priests to lift it.

驻专讜讻转 讚转谞谉 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诪砖讜诐 专讘讬 砖诪注讜谉 讛住讙谉 驻专讜讻转 注讘讬讛 讟驻讞 注诇 砖讘注讬诐 讜砖谞讬诐 谞讬诪讬谉 谞讗专讙转 讜注诇 讻诇 谞讬诪讛 讜谞讬诪讛 注砖专讬诐 讜讗专讘注讛 讞讜讟讬谉

With regard to Shmuel鈥檚 statement that the Sages exaggerated with regard to the weight of the Curtain, it is as we learned in a mishna (Shekalim 21b) that Rabban Shimon ben Gamliel says in the name of Rabbi Shimon the deputy High Priest: With regard to the Curtain, its thickness is one handbreadth. It is woven from seventy-two strands of yarn, and each and every strand of those seventy-two strands is made from twenty-four threads. The Curtain is fashioned from four materials: Sky-blue wool, purple wool, scarlet wool, and fine linen, and every strand comprises six threads of each material.

讗专讻讛 讗专讘注讬诐 讗诪讛 讜专讞讘讛 注砖专讬诐 讗诪讛 讜诪砖诪讜谞讬诐 讜砖转讬诐 专讬讘讜讗 谞注砖讬转 讜砖转讬诐 注讜砖讬谉 讘讻诇 砖谞讛 讜砖谞讛 讜砖诇砖 诪讗讜转 讻讛谞讬诐 诪讟讘讬诇讬谉 讗讜转讛

Its length is forty cubits, corresponding to the height of the entrance to the Sanctuary, and its width is twenty cubits, matching the width of the entrance. And it is made at the cost of eighty-two ten-thousands, i.e., 820,000, gold dinars,and two new Curtains are made in each and every year. And the Curtain was so heavy that when it was immersed three hundred priests would immerse it.

讛讞诇讜 诪注诇讬谉 讘讙讝讬专讬谉 诇住讚专 讗转 讛诪注专讻讛 [讜讻讜壮] 讞讜抓 诪砖诇 讝讬转 讜诪砖诇 讙驻谉 [讜讻讜壮] 讛谞讬 诪讗讬 讟注诪讗 专讘 驻驻讗 讗诪专 诪砖讜诐 讚拽讟专讬 专讘 讗讞讗 讘专 讬注拽讘 讗诪专 诪砖讜诐 讬砖讜讘 讚讗专抓 讬砖专讗诇

搂 The mishna teaches: The priests began raising logs onto the altar to assemble the arrangement of wood. Wood from all the trees is fit for the arrangement, except for wood from the olive tree and from the vine. The Gemara asks: What is the reason that wood from these trees is not fit for the arrangement? Rav Pappa said: It is due to the fact that they have thick knots in their branches, which cause the wood to burn poorly and produce excessive smoke. Rav A岣 bar Ya鈥檃kov said: Although these trees are unfit for the arrangement primarily because they burn poorly, there is an additional reason: They are not used because using them would deplete the olive trees and grapevines, which would be detrimental to the settlement of Eretz Yisrael.

诪讬转讬讘讬 注诇 讛注爪讬诐 讗砖专 注诇 讛讗砖 注爪讬诐 讛谞转讜讻讬诐 诇讛讬讜转 讗砖 讜诪讗讬 谞讬讛讜 讚讜拽专讬 砖驻讜讚 讚诇讗 拽讟专讬 讜讗讝诇讬 诪拽讟专 诪转讜讻讜

The Gemara raises an objection to the explanation of Rav A岣 bar Ya鈥檃kov from a baraita: The verse states with regard to the wood of the arrangement: 鈥淎nd the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire. And Aaron鈥檚 sons, the priests, shall lay the pieces, and the head, and the fat, in order upon the wood that is on the fire which is upon the altar鈥 (Leviticus 1:7鈥8). The verse indicates that the arrangement must be composed of wood that burns completely, until it becomes like the fire itself. And what is that type of wood? This is referring to branches that are as smooth as a skewer [shipud], which do not become knotted from within. Evidently, the primary qualification of the wood is that it does not have knots.

讜讻讬 讻诇 讛注爪讬诐 讻砖专讬诐 诇诪注专讻讛 讛谉 讻诇 讛注爪讬诐 讻砖专讬诐 讞讜抓 诪谉 讝讬转 讜讙驻谉 讗讘诇 讘讗诇讜 讛讬讜 专讙讬诇讬谉 讘诪专讘讬讜转 砖诇 转讗谞讛 讜砖诇 讗讙讜讝 讜砖诇 注抓 砖诪谉 专讘讬 讗诇讬注讝专 诪讜住讬祝 讗祝 砖诇 诪讬讬砖 讜砖诇 讗诇讜谉 讜砖诇 讚拽诇 讜砖诇 讞专讜讘 讜砖诇 砖拽诪讛

The Gemara continues: And is wood from all the trees fit for the arrangement? The baraita explains: Wood from all the trees is fit for the arrangement, except for olive wood and wood from the vine, but the priests were accustomed to assemble the arrangement with wood from these trees: With young branches of the fig tree, of the nut tree, and of pinewood. Rabbi Eliezer adds that the following types of wood are also unfit: The wood of the hackberry tree, of the oak, of the palm tree, of the carob tree, and of the sycamore.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 诪砖讜诐 讚拽讟专讬 讘讛讗 拽诪讬驻诇讙讬 讚诪专 住讘专 讗祝 注诇 讙讘 讚诇讗 拽讟专讬 诪讙讜讗讬 讻讬讜谉 讚拽讟专讬 诪讘专讗讬 诇讗 诪讬讬转讬谞谉 讜诪专 住讘专 讻讬讜谉 讚诇讗 拽讟专讬 诪讙讜讗讬 讗祝 注诇 讙讘 讚诪讘专讗讬 拽讟专讬 诪讬讬转讬谞谉

The Gemara explains the difficulty: Granted, according to the one who said that the wood of the olive and of the vine are not used because they have knots, one can explain that the first tanna of the baraita and Rabbi Eliezer disagree with regard to this matter: One Sage, Rabbi Eliezer, holds that although the wood of the trees that he deems unfit for the arrangement, e.g., the hackberry tree and the oak, are not knotted from within, since they are knotted on the outside, we do not bring wood from these trees for the arrangement. And one Sage, the first tanna, holds that since these are not knotted from within, even though they are knotted on the outside, we do bring wood from these trees for the arrangment.

讗诇讗 诇诪讗谉 讚讗诪专 诪砖讜诐 讬砖讜讘 讚讗专抓 讬砖专讗诇 讚拽诇 诪讬 诇讬转 讘讬讛 诪砖讜诐 讬砖讜讘 讚讗专抓 讬砖专讗诇

But according to the one who said that the wood of the olive and of the vine are not used because it would be detrimental to the settlement of Eretz Yisrael, the palm tree should also be unfit for the arrangement. Isn鈥檛 it also subject to the consideration that cutting it down would be detrimental to the settlement of Eretz Yisrael? It is also one of the species about which Eretz Yisrael is praised. If so, why does the first tanna deem the palm tree fit for the arrangement?

讗诪专 诇讱 讜诇讬讟注诪讬讱 转讗谞讛 诇讬转 讘讛 诪砖讜诐 讬砖讜讘 讚讗专抓 讬砖专讗诇 讗诇讗 诪讗讬 讗讬转 诇讱 诇诪讬诪专 讘转讗谞讛 讚诇讗 注讘讬讚讗 驻讬专讗 讚拽诇 谞诪讬 讘讚诇讗 注讘讬讚 驻讬专讗

The Gemara explains that Rav A岣 bar Ya鈥檃kov could say to you: It is unnecessary to cite the baraita in order to raise this difficulty, as the mishna itself states that the fig tree is a preferred source of firewood. And according to your reasoning, isn鈥檛 the fig tree subject to the consideration that cutting it down would be detrimental to the settlement of Eretz Yisrael? It is also one of the species about which Eretz Yisrael is praised. Rather, what have you to say? One must say that the mishna is referring to a fig tree that does not bear fruit. With regard to the palm tree as well, the baraita is referring to a variety that does not bear fruit.

讜诪讬 讗讬讻讗 转讗谞讛 讚诇讗 注讘讚讗 驻讬专讗 讗讬谉 讻讚专讞讘讛 讚讗诪专 专讞讘讛 诪讬讬转讬 转讗讬谞讬 讞讬讜专转讗

The Gemara asks: But is there a fig tree that does not bear fruit? The Gemara answers: Yes, there are fig trees that do not bear fruit, and this is in accordance with a statement of Ra岣va with regard to a method of cultivating fig trees, as Ra岣va said: The growers bring saplings of white figs, which are an inferior variety,

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