Tamid 30

ושייפי להו בחבלא דצבתא דסריך עליה בזרא וקברי היכא דמסיק ימא שירטון קורה עבדא פירי לא עבדא ותלת בריכי מינייהו לא מחזקה להו גמלא

and the growers rub them with a rope made of palm fronds, to which the seeds adhere, and they plant the tree in a spot where the sea emits deposits of sediment [sirton]. A tree planted in this manner produces wood that is suitable for a beam, but it does not produce fruit. And as the tree does not divert its resources to yielding fruit, its wood is so robust and heavy that with regard to three of its branches, a bridge cannot support them.

סידר את המערכה גדולה וכו׳ מאי טעמא רב הונא ורב חסדא חד אמר כדי שתהא הרוח מנשבת בה וחד אמר כדי שיהו מציתין האליתא משם

§ The mishna teaches: The priest assembled the large arrangement on the eastern side of the altar, and its opening was on the eastern side of the altar. The Gemara asks: What is the reason that an opening was formed in the arrangement? This matter is subject to a dispute between Rav Huna and Rav Ḥisda: One said that the opening was formed so that the wind would blow into it and fan the flames of the arrangement. And one said that it was formed so that the priests would be able to light from there the kindling that was placed between the logs.

מיתיבי ריוח היה בהן בין הגזירין שהיו מציתין האליתא משם אמר לך מקומות מקומות עבדי

The Gemara raises an objection from the mishna: There was space between the logs, as the priests would ignite the kindling from there. Evidently, the kindling was not ignited from the opening. The Gemara explains: The Sage who maintains that the kindling was lit from the opening in the east of the arrangement could say to you that in addition to lighting kindling from the opening, the priests would fashion many spaces within the arrangement, through which they would ignite kindling in order to increase the fire.

הדרן עלך ראוהו אחיו

משנה א׳ אמר להן הממונה בואו והפיסו מי השוחט ומי הזורק מי מדשן מזבח הפנימי מי מדשן את המנורה מי מעלה אברים לכבש

MISHNA: 3:1 Four lotteries were conducted in the Temple each day in order to determine which priests would perform which of the Temple rites. After describing the first of the lotteries, for removal of the ashes, the tanna describes the second lottery. The priest appointed to oversee the lotteries said to the priests: Come and participate in the lottery to determine who is the priest who will slaughter the daily offering; and who is the priest who will sprinkle its blood; and who will remove the ashes from the inner, golden altar; and who will remove the ashes from the Candelabrum; and who will take the limbs of the daily offering up to the ramp to be burned afterward.

הראש והרגל של ימין ושתי הידים העוקץ והרגל של שמאל החזה והגרה ושתי דפנות הקרביים והסולת והחביתין והיין

The limbs of the daily offering taken up to the ramp were divided among the priests in the following manner: One priest took the head and the right hind leg up to the altar; and a second took the two forelegs; a third the haunch, including the lower spine and the tail, and the left hind leg; a fourth the breast and the cud, i.e., the neck and appended internal organs, including the windpipe, liver, and heart; and a fifth the two flanks; a sixth the innards; and a seventh the fine flour from the accompanying meal offering; and an eighth the griddle-cake offering; and a ninth the wine for the libation.

הפיסו זכה מי שזכה

They conducted the lottery to determine the thirteen tasks, i.e., slaughtering, carrying the nine items or pairs of items, sprinkling the blood, removing the ashes from the inner altar, and removing the ashes from the Candelabrum. And whoever won that lottery won the right to perform the slaughter, and the twelve priests standing to his right won the other privileges.

משנה ב׳ אמר להן צאו וראו אם הגיע זמן שחיטה אם הגיע הרואה אומר ברקאי מתיא בן שמואל אומר האיר פני כל המזרח עד שהוא בחברון והוא אומר הן

MISHNA 3:2 The appointed one said to the priests: Go out and observe if it is day and the time for slaughter has arrived. If the time has arrived, the observer says: There is light. Matya ben Shmuel says that the appointed priest phrased his question differently, saying: Is the entire eastern sky illuminated as far as Hebron? And the observer says: Yes.

משנה ג׳ אמר להן צאו והביאו (לי והוציאו) טלה מלשכת הטלאים והרי לשכת הטלאים נתונה במקצוע צפונית מערבית ארבע לשכות היו שם אחת לשכת הטלאים ואחת לשכת החותמות ואחת לשכת בית המוקד ואחת לשכה שעושין בה לחם הפנים

MISHNA 3:3 The appointed priest said to the priests: Go out and bring me a lamb from the Chamber of the Lambs, where lambs that had been examined and found to be unblemished were kept. And the Chamber of the Lambs is located in the northwestern corner of the building of the Chamber of the Hearth. There were four chambers there, in that building: One was the Chamber of the Lambs; and one was the Chamber of the Seals, located in the northeastern corner, where the priest stored receipts given to those seeking to purchase animal offerings; and one was the Chamber of the Hearth, where there was a fire burning to warm the priests; and the last one was the chamber in which the priests prepared the shewbread.

משנה ד׳ נכנסו ללשכת הכלים הוציאו משם תשעים ושלשה כלי כסף וכלי זהב השקו את התמיד בכוס

MISHNA 3:4 The priests entered the Chamber of the Vessels, where the service vessels required for the daily Temple service were stored. They took out from there ninety-three silver vessels and gold vessels. They then gave the lamb selected for the daily offering water to drink in a cup

של זהב אף על פי שהוא מבוקר מבערב מבקרין אותו לאור אבוקות

of gold. Although the lamb was examined and deemed unblemished earlier in the evening, the priests examine it now by the light of the torches.

משנה ה׳ מי שזכה בדישון מזבח הפנימי ובדישון המנורה היו מקדימין וארבעה כלים בידם הטני והכוז ושני מפתחות הטני דומה לתרקב של זהב מחזיק קביים וחצי והכוז דומה לקיתון גדול של זהב ושתי מפתחות אחד שהוא יורד באמת השחי ואחד שהוא פותח כיון

MISHNA 3:5 The priests who won the privilege of the removal of ash from the inner altar and of the removal of ash from the Candelabrum would precede the other priests and would hold four vessels in their hands: The basket, and the jug, and the two keys. The basket is similar to a large gold vessel with a capacity of three kav [letarkav], but it holds only two and a half kav. And the jug is similar to a large flask [lekitton] of gold. And as for the two keys, with one of them the priest would lower his arm to his armpit through a small opening in the door and open the lock that was at the bottom of the door on the inside, and he would pass through that door into a compartment. And the other one is the key with which the priest opened the lock on the inner door of the compartment, through which he entered the Sanctuary, and that lock he opened directly.

משנה ו׳ בא לו לפשפש הצפוני שני פשפשין היו לו לשער הגדול אחת בצפון ואחת בדרום שבדרום לא נכנס בו אדם עליו הוא מפורש על ידי יחזקאל שנאמר ויאמר אלי ה׳ השער הזה סגור יהיה לא יפתח ואיש אל יבא בו כי ה׳ אלהי ישראל בא בו והיה סגור

MISHNA 3:6 The priest came to the northern wicket. There were two wickets for the large gate, one in the northern part of the gate and one in the southern part. Through the wicket that was in the southern part, no person entered. In its regard, the wicket’s status is clarified by the prophet Ezekiel, as it is stated: “Then he brought me back the way of the outer gate of the Sanctuary, which looks toward the east; and it was shut. And the Lord said unto me: This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the Lord, the God of Israel, has entered in by it; and it shall be shut” (Ezekiel 44:1–2).

נטל את המפתח ופתח את הפשפש ונכנס להתא ומהתא להיכל עד שמגיע לשער הגדול הגיע לשער הגדול העביר את הנגר ואת הפותחות ופתחו לא היה שוחט השוחט עד ששומע שער גדול שנפתח

The priest took the key, opened the wicket north of the gate, and entered the compartment. He went from the compartment to the Sanctuary and continued until he would reach the large gate. Once he reached the large gate, which was locked from the inside, he moved the bolt and the locks fixing the bolt in place and opened the gate. The priest who slaughters the daily offering would not slaughter the animal until he would hear that the large gate had been opened.

משנה ז׳ מיריחו היו שומעין קול שער גדול שנפתח מיריחו היו שומעין קול מגריפה מיריחו היו שומעין קול השיר מיריחו היו שומעין קול בן ארזה מקיש בצלצל מיריחו היו שומעין קול החליל

MISHNA 3:7 From Jericho the people would hear the sound indicating that the large gate had been opened. From Jericho the people would hear the sound produced in the Temple by the instrument that had the form of a shovel. From Jericho the people would hear the sound of the song of the Levites in the Temple. From Jericho the people would hear the sound of ben Arza clashing the cymbals in the Temple. From Jericho the people would hear the sound of the flute that was played in the Temple twelve days each year.

מיריחו היו שומעין קול גביני כרוז מיריחו היו שומעין קול העץ שעשה בן קטין מוכני לכיור מיריחו היו שומעין קול השיר מיריחו היה שומע קול השופר ויש אומרים אף קולו של כהן גדול בשעה שהוא מזכיר את השם ביום הכפורים

From Jericho the people would hear the voice of Gevini the Temple crier, who would proclaim in the Temple each day: Arise, priests, to your service, and Levites to your platform, and Israelites to your non-priestly watch. From Jericho the people would hear the sound of the wood that ben Katin crafted into a mechanism of pulleys for the Basin. From Jericho the people would hear the sound of the song of the Levites in the Temple. From Jericho the people would hear the sound of the shofar that was sounded several times each day in the Temple. And some say that in Jericho the people would hear even the voice of the High Priest at the moment that he mentioned the ineffable name of God on Yom Kippur.

מיריחו היו מריחין ריח פיטום הקטורת אמר רבי אלעזר בן דגלאי עזים היו לאבא בערי המכוור והיו מתעטשות מריח פיטום הקטורת

From Jericho the people would smell the fragrance emanating from the preparation of the incense in the Temple. Rabbi Elazar ben Diglai said: There were goats belonging to my father that grazed in the cities of Mikhvar, located at a distance from Jerusalem, and they would sneeze from the fragrance of the preparation of the incense that they smelled.

משנה ח׳ מי שזכה בתמיד משכו והולך בבית המטבחיים ומי שזכו באברים הולכין עמו בית המטבחיים היה לצפונו של מזבח ועליו שמונה עמודים ננסים ורבעים של ארז על גביהן ואנקלאות של ברזל היו קבועין בהן ושלשה סדרים לכל אחד ואחד שבהן תולין ומפשיטין על שולחנות של שיש שבין העמודים

MISHNA 3:8 The priest who won the lottery to slaughter the daily offering pulled the lamb, and he would go to the slaughterhouse to slaughter it as the daily offering. And the priests who won the right to take the limbs up to the ramp would go with him. The slaughterhouse was to the north of the altar. Adjacent to it there were eight low stone pillars. And cedarwood squares were affixed upon them, and iron hooks were fixed in the wooden squares. And there were three rows of hooks on each and every one of those wooden squares, upon which the priests would suspend the animal after it was slaughtered. And they would flay the animal’s hide onto marble tables that were positioned between the pillars.

משנה ט׳ מי שזכה בדישון מזבח הפנימי נכנס ונטל את הטני והניחו לפניו והיה חופן ונותן לתוכו ובאחרונה כיבד את השאר לתוכו והניחו ויצא

MISHNA 3:9 The priest who won the right of the removal of ash from the inner altar entered through the Sanctuary gate, and he took the basket with him and placed it before him on the floor between him and the altar. And he would take handfuls of ashes from upon the altar and place them in the basket. Ultimately, when only a small amount of ashes remained on the altar, the priest swept the rest into the basket, and placed the basket back on the Sanctuary floor, and emerged from the Sanctuary.

מי שזכה בדישון המנורה נכנס ומצא שני נרות מזרחית מערבית דולקין מדשן את השאר ומניח את אלו דולקין במקומן מצאן שכבו מדשנן ומדליקן מן הדולקין ואחר כך מדשן את השאר

The priest who won the right of the removal of ash from the Candelabrum entered the Sanctuary. And if he found in the Candelabrum the two easternmost lamps, the second of which is called the western lamp, still burning, he would first remove the ashes and the burned wicks from the rest of the lamps and place them in the jug, and place new wicks and oil in those lamps. And he would leave these two lamps burning in their own place. If he found that the two easternmost lamps were extinguished, he would remove the ashes and the burned wicks from them and kindle them from the lamps that were still burning. If none were still burning, he would kindle them from the fire on the outer altar. And afterward, the priest would remove the ashes and the wicks from the rest of the lamps.

ואבן היתה לפני המנורה ובה שלש מעלות שעליה כהן עומד ומטיב את הנרות ומניח את הכוז על מעלה שניה ויצא

And there was a stone in front of the Candelabrum and in it there were three stairs upon which the priest would stand and prepare the lamps for kindling. Since the Candelabrum was eighteen handbreadths high, it was necessary for the priest to stand on an elevated surface to reach the lamps. And after he placed the ashes and the wicks from the five westernmost lamps in the jug, he would place the jug on the second stair of that stone, and then he emerged from the Sanctuary. When the priest later returned to prepare the two easternmost lamps for kindling, he would remove the jug with the ashes from the Candelabrum, and together with the priest removing the basket with the ashes from the inner altar would pour the ashes from the jug and the basket at the side of the altar.

הדרן עלך אמר להם הממונה

מתני׳ לא היו כופתין את הטלה אלא מעקידין אותו מי שזכו באברים אוחזין בו וכך היה עקידתו ראשו לדרום ופניו למערב והשוחט עומד במזרח ופניו למערב

MISHNA: In preparing the lamb of the daily offering for sacrifice, the priests would not tie the lamb by fastening all four of its legs together; rather, they would bind it by fastening each hind leg to the corresponding foreleg. The priests who won the right to take the limbs up to the ramp would hold the lamb in place while it was being slaughtered. And this was the manner of its binding: The animal would be stood in the northern part of the courtyard while its head would be directed to the south, toward the altar, and its face would be turned to the west, toward the Sanctuary. And the slaughterer would stand to the east of the animal, and his face would be to the west.

של שחר היה נשחט על קרן צפונית מערבית על טבעת שניה של בין הערבים היה נשחט על קרן מזרחית צפונית על טבעת שנייה

Twenty-four rings were affixed to the courtyard floor north of the altar, designated for placement of the animal’s neck during its slaughter. The daily offering of the morning was slaughtered at the northwest corner of the altar, at the second ring. The daily offering of the afternoon was slaughtered at the northeast corner of the altar, at the second ring.

שחט השוחט וקבל המקבל בא לו לקרן מזרחית צפונית ונותן מזרחה צפונה מערבית דרומית ונותן מערבה דרומה שירי הדם היה שופך אל יסוד דרומית

After the slaughterer has slaughtered the lamb and the receiver has received its blood in a vessel to sprinkle on the altar, the priest comes to the northeast corner of the altar and places the first sprinkling in such a manner that the blood will reach the eastern and northern sides of the altar. Next, the priest comes to the southwest corner of the altar and places a second sprinkling in a manner such that the blood will reach the western and southern sides of the altar. With regard to the remainder of the blood, the priest would pour it at the southern base of the altar, at its southwest corner.