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Today's Daf Yomi

October 18, 2019 | 讬状讟 讘转砖专讬 转砖状驻

  • This month's learning is sponsored by the Hadran Women of Silver Spring in memory of Nicki Toys, Nechama bat Shmuel Tzadok.

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

Tamid 31

The mishna describes the slaughtering of the daily tamid sacrifice through sprinkling of the blood, flaying the hide, cutting its body into parts and the procession of priests carrying it to the ramp of the altar.


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诇讗 讛讬讛 砖讜讘专 讘讜 讗转 讛专讙诇 讗诇讗 谞讜拽讘讜 诪转讜讱 注专拽讜讘讜 讜转讜诇讛 讘讜

When the priest flayed the hide of the daily offering after its slaughter, he would not break the animal鈥檚 leg in the typical manner of flaying an animal; rather, he punctures the leg from within each knee of the hind leg and suspends the animal by placing these holes on two hooks, in order to flay the animal鈥檚 hide.

讛讬讛 诪驻砖讬讟 讜讬讜专讚 注讚 砖诪讙讬注 诇讞讝讛 讛讙讬注 诇讞讝讛 讞转讱 讗转 讛专讗砖 讜谞转谞讜 诇诪讬 砖讝讻讛 讘讜 讞转讱 讗转 讛讻专注讬诐 讜谞转谞谉 诇诪讬 砖讝讻讛 讘讛谉 诪专拽 讗转 讛讛驻砖讟 拽专注 讗转 讛诇讘 讜讛讜爪讬讗 讗转 讚诪讜

The priest began flaying from the top of the inverted animal, descending until he would reach the hide of the breast. Once he reached the breast, he severed the lamb鈥檚 head and gave it to the priest who won the right to take it up to the ramp. Next he severed the four legs below the knee and gave them to the priest who won the right to take them up to the ramp. He completed the flaying of the remaining hide from the breast down, and then the priest cut the heart and drained its blood.

讞转讱 讗转 讛讬讚讬诐 讜谞转谞谉 诇诪讬 砖讝讻讛 讘讛谉 注诇讛 诇专讙诇 讛讬诪谞讬转 讞转讻讛 讜谞转谞讛 诇诪讬 砖讝讻讛 讘讛 讜砖转讬 讘讬爪讬诐 注诪讛 拽专注讜 讜谞诪爪讗 讻讜诇讜 讙诇讜讬 诇驻谞讬讜

Next the priest severed the remaining upper parts of the forelegs and gave them to the priest who won the right to take them up to the ramp. Afterward he moved up to the remaining upper part of the right hind leg, severed it, and gave it to the priest who won the right to take it up to the ramp; and the animal鈥檚 two testicles were cut along with the right leg, leaving the animal suspended by its left hind leg. Then the priest tore open the animal鈥檚 midsection, resulting in the innards of the entire animal being exposed before him.

谞讟诇 讗转 讛驻讚专 讜谞转谞讜 注诇 讘讬转 砖讞讬讟转 讛专讗砖 诪诇诪注诇讛 谞讟诇 讗转 讛拽专讘讬讬诐 讜谞转谞谉 诇诪讬 砖讝讻讛 讘讛谉 诇讛讚讬讞谉 讜讛讻专住 诪讚讬讞讬谉 讗讜转讛 讘讘讬转 讛诪讚讬讞讬谉 讜诪讚讬讞讬谉 讗讜转讛 讻诇 爪专讻讛 讜讛拽专讘讬讬诐 诪讚讬讞讬谉 讗讜转谉 砖诇砖 驻注诪讬诐 讘诪注讜讟谉 注诇 砖讜诇讞谞讜转 砖诇 砖讬砖 砖讘讬谉 讛注诪讜讚讬诐

He took the fats and placed them on the place of slaughter on the animal鈥檚 head above it, to conceal the place where it was severed while the priest would take the head to the altar. Then the priest took the innards and gave them to the priest who won the right to take them up to the ramp, in order to rinse them first. And with regard to the stomach, in which there is a significant amount of waste, the priests would rinse it in the rinsing site located in the south of the courtyard, east of the Gate of the Water, and they rinsed it as much it required. And with regard to the innards, the priests would rinse them three times at a minimum, on the marble tables that were positioned between the pillars in the slaughterhouse.

谞讟诇 讗转 讛住讻讬谉 讜讛驻专讬砖 讗转 讛专讬讗讛 诪谉 讛讻讘讚 讜讗爪讘注 讛讻讘讚 诪谉 讛讻讘讚 讜诇讗 讛讬讛 诪讝讬讝讛 诪诪拽讜诪讛 谞讜拽讘 讗转 讛讞讝讛 讜谞转谞讛 诇诪讬 砖讝讻讛 讘讛

The priest then took the knife and separated the lung from the liver, and the finger-like protrusion from the lower edge of the liver, also known as the lobe of the liver, from the liver. And he would not move any one of the organs from its place. He would leave the lung attached to the neck, the lobe attached to the haunch, and the liver attached to the right flank. The priest would puncture around the breast, separating it from the flanks and the ribs, and he gave it to the priest who won the right to take it up to the ramp.

注诇讛 诇讚讜驻谉 讛讬诪谞讬转 讛讬讛 讞讜转讱 讜讬讜专讚 注讚 讛砖讚专讛 讜诇讗 讛讬讛 谞讜讙注 讘砖讚专讛 注讚 砖诪讙讬注 诇讘讬谉 砖转讬 爪诇注讜转 讚拽讜转 讞转讻讛 讜谞转谞讛 诇诪讬 砖讝讻讛 讘讛 讜讛讻讘讚 转诇讜讬讛 讘讛

He then moved up to the right flank and would cut it and separate it from the animal鈥檚 body. And he would continue to cut, descending until he would reach the spinal column, and the priest would not touch the spinal column, leaving the spine intact and attached to the left flank. He would continue cutting until he reached the space between the two narrow ribs near the neck, leaving them in place. The priest cut the right flank, separating it from the body of the animal, and gave it to the priest who won the right to take it up to the ramp. And the liver was suspended from it.

讘讗 诇讜 诇讙专讛 讛谞讬讞 讘讛 砖转讬 爪诇注讜转 诪讻讗谉 讜砖转讬 爪诇注讜转 诪讻讗谉 讞转讻讛 讜谞转谞讛 诇诪讬 砖讝讻讛 讘讛 讛拽谞讛 讜讛诇讘 讜讛专讬讗讛 转诇讜讬诐 讘讛

The priest then came to the cud. He left attached to it, in their entirety, the two narrow ribs from here, the right side, and the two narrow ribs from there, the left side. He cut the cud and gave it to the priest who won the right to take it up to the ramp; and the windpipe, the heart, and the lung were suspended from it.

讘讗 诇讜 诇讚讜驻谉 讛砖诪讗诇讬转 讛谞讬讞 讘讛 砖转讬 爪诇注讜转 讚拽讜转 诪诇诪注诇谉 讜砖转讬 爪诇注讜转 讚拽讜转 诪诇诪讟谉 讜讻讱 讛讬讛 诪谞讬讞 讘讞讘讬专转讛 谞诪爪讗 诪谞讬讞 砖转讬诐 砖转讬诐 诪诇诪注诇谉 砖转讬诐 砖转讬诐 诪诇诪讟谉

He came to cut the left flank of the body and left attached to it two narrow ribs above, near the haunch, as the animal was suspended upside down, and two narrow ribs below, near the cud. And he also did that with its counterpart, the right flank, resulting in two narrow ribs in each flank above and two narrow ribs in each flank below.

讞转讻讛 讜谞转谞讛 诇诪讬 砖讝讻讛 讘讛 讜讛砖讚专讛 注诪讛 讜讛讟讞讜诇 转诇讜讬 讘讛 讜讛讬讗 讛讬转讛 讙讚讜诇讛 讗诇讗 砖诇 讬诪讬谉 拽讜专讬谉 讙讚讜诇讛 砖讛讻讘讚 转诇讜讬讛 讘讛 讘讗 诇讜 诇注讜拽抓 讞转讻讜 讜谞转谞讜 诇诪讬 砖讝讻讛 讘讜 讛讗诇讬讛 讜讗爪讘注 讛讻讘讚 讜砖转讬 讻诇讬讜转 注诪讜 谞讟诇 讗转 讛专讙诇 讛砖诪讗诇讬转 讞转讻讛 讜谞转谞讛 诇诪讬 砖讝讻讛 讘讛 谞诪爪讗讜 讻讜诇谉 注讜诪讚讬诐 讘砖讜专讛 讜讛讗讘专讬诐 讘讬讚诐

He cut the left flank and gave it to the priest who won the right to take it up to the ramp, and the spinal column was with it, and the spleen was suspended from it. And the left flank was greater, i.e., the larger of the two, because it included the spine, but they referred to the right flank as the greater one, as in addition to the flank itself, the liver was suspended from it. He came to the haunch, cut it, and gave it to the priest who won the right to take it up to the ramp. And the tail, and the finger-like protrusion of the liver, and the two kidneys were with it. He took the remaining upper part of the left hind leg, cut it, and gave it to the priest who won the right to take it up to the ramp. This resulted in all of the nine priests who won the rights to take the limbs up to the ramp standing in line, and the limbs were in their hands.

讛专讗砖讜谉 讘专讗砖 讜讘专讙诇 讛专讗砖 讘讬诪讬谞讜 讜讞讜讟诪讜 讻诇驻讬 讝专讜注讜 拽专谞讬讜 讘讬谉 讗爪讘注讜转讬讜 讘讬转 砖讞讬讟转讜 诪诇诪注诇谉 讜讛驻讚专 谞转讜谉 注诇讬讛 讛专讙诇 砖诇 讬诪讬谉 讘砖诪讗诇讜 讜讘讬转 注讜专谉 诇讞讜抓 讛砖谞讬 讘砖转讬 讬讚讬诐 砖诇 讬诪讬谉 讘讬诪讬谞讜 讜砖诇 砖诪讗诇 讘砖诪讗诇讜 讜讘讬转 注讜专谉 诇讞讜抓

The first priest stood with the head and with the right hind leg of the animal. Since it was more significant, the head was in his right hand, and its nose was turned toward the priest鈥檚 arm. Its horns were between his fingers, and the place of its slaughter was above, and the fats were placed upon it, to conceal the bloody place of slaughter. The right hind leg was in his left hand, and the outer side of the leg, from which its hide was flayed, rather than the side on which the incision was made, was facing out. The second priest stood with the two forelegs. He held the right foreleg in his right hand and the left foreleg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out.

讛砖诇讬砖讬 讘注讜拽抓 讜讘专讙诇 讛注讜拽抓 讘讬诪讬谞讜 讜讛讗诇讬讛 诪讚讜诇讚诇转 讘讬谉 讗爪讘注讜转讬讜 讜讗爪讘注 讛讻讘讚 讜砖转讬 讻诇讬讜转 注诪讜 讛专讙诇 砖诇 砖诪讗诇 讘砖诪讗诇讜 讜讘讬转 注讜专谉 诇讞讜抓 讛专讘讬注讬 讘讞讝讛 讜讘讙专讛 讛讞讝讛 讘讬诪讬谞讜 讜讛讙专讛 讘砖诪讗诇讜 讜爪诇注讜转讬讜 讘讬谉 砖谞讬 讗爪讘注讜转讬讜 讛讞诪讬砖讬 讘砖转讬 讚驻谞讜转 砖诇 讬诪讬谉 讘讬诪讬谞讜 讜砖诇 砖诪讗诇 讘砖诪讗诇讜 讜讘讬转 注讜专谉 诇讞讜抓 讛砖砖讬 讘拽专讘讬诐 讛谞转讜谞讬诐 讘讘讝讱 讜讻专注讬诐 注诇 讙讘讬讛谉 诪诇诪注诇讛

The third priest stood with the haunch and the left hind leg. He held the haunch in his right hand, and the tail was hanging between his fingers, and the finger-like protrusion of the liver and the two kidneys were with it. He held the left hind leg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out. The fourth priest stood with the breast and with the cud, with the breast in his right hand and the cud in his left hand, and its two ribs were attached to the cud between his two fingers. The fifth priest stood with the two flanks; the right flank was in his right hand and the left flank in his left hand, and the outer side was facing out. The sixth priest stood with the innards, which were placed in a vessel, and the lower legs were placed atop them from above.

讛砖讘讬注讬 讘住讜诇转 讛砖诪讬谞讬 讘讞讘讬转讬诐 讛转砖讬注讬 讘讬讬谉 讛诇讻讜 讜谞转谞讜诐 诪讞爪讬 讻讘砖 讜诇诪讟讛 讘诪注专讘讜 讜诪诇讞讜诐 讜讬专讚讜 讜讘讗讜 诇讛谉 诇诇砖讻转 讛讙讝讬转 诇拽专讜转 讗转 砖诪注

The seventh priest stood with the fine flour of the meal offering that accompanies the daily offering. The eighth priest stood with the griddle-cake offering sacrificed daily by the High Priest, half in the morning and half in the evening. The ninth priest stood with the wine for the libations that accompany the daily offering. The nine priests went and placed the items they were carrying on the area from halfway up the ramp and below, in the lower portion of the ramp, on the west side of the ramp, and they salted the limbs and the meal offering. And they descended and came to the Chamber of Hewn Stone to recite the morning Shema and the other texts that they would recite, as explained at the beginning of the next chapter.

讙诪壮 转谞讗 讬讚 讜专讙诇 讻注拽讬讚转 讬爪讞拽 讘谉 讗讘专讛诐

GEMARA: The mishna teaches that the priests would bind the lamb for the daily offering. With regard to this procedure, the Sages taught in a baraita: The animal鈥檚 foreleg and hind leg are bound together, as in the binding of Isaac, son of Abraham.

诇讗 讛讬讜 讻讜驻转讬谉 讗转 讛讟诇讛 诪讗讬 讟注诪讗 专讘 讛讜谞讗 讜专讘 讞住讚讗 讞讚 讗诪专 诪砖讜诐 讘讝讬讜谉 拽讚砖讬诐 讜讞讚 讗诪专 诪砖讜诐 讚诪讛诇讱 讘讞讜拽讬 讛注诪讬诐

The mishna teaches that the priests would not tie the lamb by fastening all four of its legs together. The Gemara asks: What is the reason for this? The Gemara answers: This is a matter of dispute between Rav Huna and Rav 岣sda. One of these Sages said: The animal is not tied because this would constitute degradation of sacred items; and the other one said that the animal is not tied because that method is the one adopted in pagan worship, and is therefore considered to be walking in the statutes of the nations, and the verse states: 鈥淵ou shall not walk in their statutes鈥 (Leviticus 18:3).

诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讚讻驻转讬讛 讘砖讬专讗讬 讗讬 谞诪讬 讘讛讜爪讗 讚讚讛讘讗

The Gemara asks: What is the practical difference between these opinions? The Gemara answers: There is a difference between them in a case where one ties the animal with silk [beshira鈥檈i], which would be considered to be treating the offering in the manner of the nations, but it is not degrading. Alternatively, these opinions differ with regard to a case where the animal is tied with a thread of gold. As in the case of the silk, tying the animal with gold would be considered to be treating the offering in the manner of the nations, but it is not a degradation.

转谞谉 讛转诐 砖诇砖 注砖专讛 砖讜诇讞谞讜转 讛讬讜 讘诪拽讚砖 砖诪讜谞讛 砖诇 砖讬砖 讘讘讬转 讛诪讟讘讞讬讬诐 砖注诇讬讛诐 诪讚讬讞讬谉 讗转 讛拽专讘讬诐

搂 The mishna teaches that the innards were rinsed on marble tables in the slaughterhouse in the Temple. With regard to these tables, we learned in a mishna elsewhere (Shekalim 17b) that there were thirteen tables in the Temple. Eight of them were fashioned from marble and were located in the slaughterhouse, north of the altar, where the priests would slaughter the offerings of the most sacred order. Upon these tables they would wash the innards of the offerings, as the cool marble preserved the freshness of the meat.

砖谞讬诐 讘诪注专讘讛 砖诇 讻讘砖 讗讞讚 砖诇 砖讬砖 讜讗讞讚 砖诇 讻住祝 注诇 砖诇 砖讬砖 谞讜转谞讬谉 讗转 讛讗讘专讬诐 讜注诇 砖诇 讻住祝 讻诇讬 砖专转

There were two more tables on the western side of the ramp, south of the altar, one of marble and one of silver. On the table of marble the priests would place the limbs before they would bring them up to the altar. And on the table of silver they would place the ninety-three service vessels brought out from the Chamber of Vessels each morning for the services of that day.

讜讘讗讜诇诐 砖谞讬诐 诪讘驻谞讬诐 注诇 驻转讞 讛讘讬转 讗讞讚 砖诇 讻住祝 讜讗讞讚 砖诇 讝讛讘 注诇 砖诇 讻住祝 谞讜转谞讬谉 诇讞诐 讛驻谞讬诐 讘讻谞讬住转讜 讜注诇 砖诇 讝讛讘 讘讬爪讬讗转讜

The mishna continues: And in the Entrance Hall there were two tables on its inside, near the opening to the Temple, one of silver and one of gold. On the table of silver the priests would place the shewbread before its entrance to the Sanctuary, after it was baked on Shabbat eve. And on the table of gold they would place the old shewbread upon its exit from the Sanctuary, to be divided among the priests.

砖诪注诇讬谉 讘拽讜讚砖 讜诇讗 诪讜专讬讚讬谉 讜讗讞讚 砖诇 讝讛讘 讘驻谞讬诐 砖注诇讬讜 诇讞诐 讛驻谞讬诐 转诪讬讚

The shewbread was not placed on a silver table upon its exit from the Sanctuary, as one promotes in matters of sanctity and one does not demote. Since in the interim the shewbread had been placed on the golden Table for the shewbread inside the Sanctuary, upon its removal it was not placed on anything other than a golden table. And lastly, there was one table of gold inside the Sanctuary. This was the Table for the shewbread, upon which the shewbread always rested (see Exodus 25:23鈥30).

诪讻讚讬 讗讬谉 注谞讬讜转 讘诪拽讜诐 注砖讬专讜转 讗诪讗讬 注讘讚讬 讚砖讬砖 谞讬注讘讚讜 讚讻住祝 谞讬注讘讚讜 讚讝讛讘 讗诪专 专讘 讞讬谞谞讗 讘砖诐 专讘讬 讗住讬 讜专讘讬 讗住讬 讘砖诐 专讘讬 砖诪讜讗诇 讘专 专讘 讬爪讞拽 诪驻谞讬 砖讛讜讗 诪专转讬讞

The Gemara asks: Since there is a principle that there may be no poverty in a place of wealth, i.e., the Temple must always be run in a lavish manner, why did they fashion any tables of marble? Let them fashion all the tables of silver, due to the grandeur of the Temple, or let them fashion them all of gold. Rav 岣nnana says in the name of Rabbi Asi, and Rabbi Asi says in the name of Rabbi Shmuel bar Rav Yitz岣k: Gold and silver tables are unfit for the sacrificial limbs because metal scalds. Unlike marble, metal can become very hot in the sun, and this might cause the sacrificial limbs to deteriorate.

砖诇 砖讞专 讛讬讛 谞砖讞讟 注诇 拽专谉 爪驻讜谞讬转 诪注专讘讬转 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘 讞住讚讗 讚讗诪专 拽专讗 砖谞讬诐 诇讬讜诐 讻谞讙讚 讛讬讜诐

搂 The mishna teaches that the daily offering of the morning was slaughtered at the northwest corner of the altar, in the first ring of the second row from the south, which is called the second ring, whereas the daily offering of the afternoon was slaughtered at the northeast corner of the altar, at the second ring. The Gemara asks: From where are these matters derived? Rav 岣sda said: As the verse states, with regard to the daily offering: 鈥淭his is the offering made by fire that you shall bring to the Lord: Lambs of the first year without blemish, two by day, for a continual burnt offering鈥 (Numbers 28:3). The phrase 鈥渢wo by day鈥 indicates that the lamb must be slaughtered opposite the light of the day. Since Eretz Yisrael is north of the equator, the sun is always in the southern part of the sky. The first ring, then, is always in the long shadow of the altar, and only the second ring falls under direct sunlight.

转谞讬讗 谞诪讬 讛讻讬 砖谞讬诐 诇讬讜诐 讻谞讙讚 讛讬讜诐 讗转讛 讗讜诪专 谞讙讚 讛讬讜诐 讗讜 讗讬谞讜 讗诇讗 讞讜讘转 讛讬讜诐 讻砖讛讜讗 讗讜诪专 讗转 讛讻讘砖 讗讞讚 转注砖讛 讘讘拽专 讜讗转 讛讻讘砖 讛砖谞讬 转注砖讛 讘讬谉 讛注专讘讬诐 讛专讬 讞讜讘转 讛讬讜诐 讗诪讜专 讛讗 诪讛 讗谞讬 诪拽讬讬诐 砖谞讬诐 诇讬讜诐 谞讙讚 讛讬讜诐

This is also taught in a baraita, that the phrase 鈥渢wo by day鈥 teaches that the lamb must be slaughtered opposite the light of the day. The baraita asks: Do you say that this means opposite the light of the day, or does it only mean that two lambs must be sacrificed for the obligation of each day? The baraita answers that when the verse states: 鈥淥ne lamb you shall sacrifice in the morning, and the other lamb you shall sacrifice in the afternoon鈥 (Numbers 28:4), the obligation of each day is thereby stated explicitly. How, then, do I realize the meaning of 鈥渢wo by day鈥? This teaches that the lamb must be slaughtered opposite the light of the day.

讛讗 讻讬爪讚 转诪讬讚 砖诇 砖讞专 讛讬讛 谞砖讞讟 注诇 拽专谉 爪驻讜谞讬转 诪注专讘讬转 注诇 讟讘注转 砖谞讬讛 讜砖诇 讘讬谉 讛注专讘讬诐 讛讬讛 谞砖讞讟 注诇 拽专谉 爪驻讜谞讬转 诪讝专讞讬转 注诇 讟讘注转 砖谞讬讛

The baraita concludes: How so, i.e., how can this principle be applied to both the morning and the afternoon offerings? The daily offering of the morning was slaughtered opposite the northwest corner of the altar, on the second ring, across from the sun, which rises in the east. And the daily offering of the afternoon was slaughtered opposite the northeast corner of the altar, on the fourth ring of the second row, also called the second ring, again across from the sun, which is located in the west in the afternoon.

注砖专讛 讚讘专讬诐 砖讗诇 讗诇讻住谞讚专讜住 诪讜拽讚讜谉 讗转 讝拽谞讬 讛谞讙讘 讗诪专 诇讛谉

搂 With regard to the position of the sun, the Gemara relates that Alexander of Macedon asked the Elders of the Negev about ten matters. He said to them:

  • This month's learning is sponsored by the Hadran Women of Silver Spring in memory of Nicki Toys, Nechama bat Shmuel Tzadok.

  • This month鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

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Tamid 31

The William Davidson Talmud | Powered by Sefaria

Tamid 31

诇讗 讛讬讛 砖讜讘专 讘讜 讗转 讛专讙诇 讗诇讗 谞讜拽讘讜 诪转讜讱 注专拽讜讘讜 讜转讜诇讛 讘讜

When the priest flayed the hide of the daily offering after its slaughter, he would not break the animal鈥檚 leg in the typical manner of flaying an animal; rather, he punctures the leg from within each knee of the hind leg and suspends the animal by placing these holes on two hooks, in order to flay the animal鈥檚 hide.

讛讬讛 诪驻砖讬讟 讜讬讜专讚 注讚 砖诪讙讬注 诇讞讝讛 讛讙讬注 诇讞讝讛 讞转讱 讗转 讛专讗砖 讜谞转谞讜 诇诪讬 砖讝讻讛 讘讜 讞转讱 讗转 讛讻专注讬诐 讜谞转谞谉 诇诪讬 砖讝讻讛 讘讛谉 诪专拽 讗转 讛讛驻砖讟 拽专注 讗转 讛诇讘 讜讛讜爪讬讗 讗转 讚诪讜

The priest began flaying from the top of the inverted animal, descending until he would reach the hide of the breast. Once he reached the breast, he severed the lamb鈥檚 head and gave it to the priest who won the right to take it up to the ramp. Next he severed the four legs below the knee and gave them to the priest who won the right to take them up to the ramp. He completed the flaying of the remaining hide from the breast down, and then the priest cut the heart and drained its blood.

讞转讱 讗转 讛讬讚讬诐 讜谞转谞谉 诇诪讬 砖讝讻讛 讘讛谉 注诇讛 诇专讙诇 讛讬诪谞讬转 讞转讻讛 讜谞转谞讛 诇诪讬 砖讝讻讛 讘讛 讜砖转讬 讘讬爪讬诐 注诪讛 拽专注讜 讜谞诪爪讗 讻讜诇讜 讙诇讜讬 诇驻谞讬讜

Next the priest severed the remaining upper parts of the forelegs and gave them to the priest who won the right to take them up to the ramp. Afterward he moved up to the remaining upper part of the right hind leg, severed it, and gave it to the priest who won the right to take it up to the ramp; and the animal鈥檚 two testicles were cut along with the right leg, leaving the animal suspended by its left hind leg. Then the priest tore open the animal鈥檚 midsection, resulting in the innards of the entire animal being exposed before him.

谞讟诇 讗转 讛驻讚专 讜谞转谞讜 注诇 讘讬转 砖讞讬讟转 讛专讗砖 诪诇诪注诇讛 谞讟诇 讗转 讛拽专讘讬讬诐 讜谞转谞谉 诇诪讬 砖讝讻讛 讘讛谉 诇讛讚讬讞谉 讜讛讻专住 诪讚讬讞讬谉 讗讜转讛 讘讘讬转 讛诪讚讬讞讬谉 讜诪讚讬讞讬谉 讗讜转讛 讻诇 爪专讻讛 讜讛拽专讘讬讬诐 诪讚讬讞讬谉 讗讜转谉 砖诇砖 驻注诪讬诐 讘诪注讜讟谉 注诇 砖讜诇讞谞讜转 砖诇 砖讬砖 砖讘讬谉 讛注诪讜讚讬诐

He took the fats and placed them on the place of slaughter on the animal鈥檚 head above it, to conceal the place where it was severed while the priest would take the head to the altar. Then the priest took the innards and gave them to the priest who won the right to take them up to the ramp, in order to rinse them first. And with regard to the stomach, in which there is a significant amount of waste, the priests would rinse it in the rinsing site located in the south of the courtyard, east of the Gate of the Water, and they rinsed it as much it required. And with regard to the innards, the priests would rinse them three times at a minimum, on the marble tables that were positioned between the pillars in the slaughterhouse.

谞讟诇 讗转 讛住讻讬谉 讜讛驻专讬砖 讗转 讛专讬讗讛 诪谉 讛讻讘讚 讜讗爪讘注 讛讻讘讚 诪谉 讛讻讘讚 讜诇讗 讛讬讛 诪讝讬讝讛 诪诪拽讜诪讛 谞讜拽讘 讗转 讛讞讝讛 讜谞转谞讛 诇诪讬 砖讝讻讛 讘讛

The priest then took the knife and separated the lung from the liver, and the finger-like protrusion from the lower edge of the liver, also known as the lobe of the liver, from the liver. And he would not move any one of the organs from its place. He would leave the lung attached to the neck, the lobe attached to the haunch, and the liver attached to the right flank. The priest would puncture around the breast, separating it from the flanks and the ribs, and he gave it to the priest who won the right to take it up to the ramp.

注诇讛 诇讚讜驻谉 讛讬诪谞讬转 讛讬讛 讞讜转讱 讜讬讜专讚 注讚 讛砖讚专讛 讜诇讗 讛讬讛 谞讜讙注 讘砖讚专讛 注讚 砖诪讙讬注 诇讘讬谉 砖转讬 爪诇注讜转 讚拽讜转 讞转讻讛 讜谞转谞讛 诇诪讬 砖讝讻讛 讘讛 讜讛讻讘讚 转诇讜讬讛 讘讛

He then moved up to the right flank and would cut it and separate it from the animal鈥檚 body. And he would continue to cut, descending until he would reach the spinal column, and the priest would not touch the spinal column, leaving the spine intact and attached to the left flank. He would continue cutting until he reached the space between the two narrow ribs near the neck, leaving them in place. The priest cut the right flank, separating it from the body of the animal, and gave it to the priest who won the right to take it up to the ramp. And the liver was suspended from it.

讘讗 诇讜 诇讙专讛 讛谞讬讞 讘讛 砖转讬 爪诇注讜转 诪讻讗谉 讜砖转讬 爪诇注讜转 诪讻讗谉 讞转讻讛 讜谞转谞讛 诇诪讬 砖讝讻讛 讘讛 讛拽谞讛 讜讛诇讘 讜讛专讬讗讛 转诇讜讬诐 讘讛

The priest then came to the cud. He left attached to it, in their entirety, the two narrow ribs from here, the right side, and the two narrow ribs from there, the left side. He cut the cud and gave it to the priest who won the right to take it up to the ramp; and the windpipe, the heart, and the lung were suspended from it.

讘讗 诇讜 诇讚讜驻谉 讛砖诪讗诇讬转 讛谞讬讞 讘讛 砖转讬 爪诇注讜转 讚拽讜转 诪诇诪注诇谉 讜砖转讬 爪诇注讜转 讚拽讜转 诪诇诪讟谉 讜讻讱 讛讬讛 诪谞讬讞 讘讞讘讬专转讛 谞诪爪讗 诪谞讬讞 砖转讬诐 砖转讬诐 诪诇诪注诇谉 砖转讬诐 砖转讬诐 诪诇诪讟谉

He came to cut the left flank of the body and left attached to it two narrow ribs above, near the haunch, as the animal was suspended upside down, and two narrow ribs below, near the cud. And he also did that with its counterpart, the right flank, resulting in two narrow ribs in each flank above and two narrow ribs in each flank below.

讞转讻讛 讜谞转谞讛 诇诪讬 砖讝讻讛 讘讛 讜讛砖讚专讛 注诪讛 讜讛讟讞讜诇 转诇讜讬 讘讛 讜讛讬讗 讛讬转讛 讙讚讜诇讛 讗诇讗 砖诇 讬诪讬谉 拽讜专讬谉 讙讚讜诇讛 砖讛讻讘讚 转诇讜讬讛 讘讛 讘讗 诇讜 诇注讜拽抓 讞转讻讜 讜谞转谞讜 诇诪讬 砖讝讻讛 讘讜 讛讗诇讬讛 讜讗爪讘注 讛讻讘讚 讜砖转讬 讻诇讬讜转 注诪讜 谞讟诇 讗转 讛专讙诇 讛砖诪讗诇讬转 讞转讻讛 讜谞转谞讛 诇诪讬 砖讝讻讛 讘讛 谞诪爪讗讜 讻讜诇谉 注讜诪讚讬诐 讘砖讜专讛 讜讛讗讘专讬诐 讘讬讚诐

He cut the left flank and gave it to the priest who won the right to take it up to the ramp, and the spinal column was with it, and the spleen was suspended from it. And the left flank was greater, i.e., the larger of the two, because it included the spine, but they referred to the right flank as the greater one, as in addition to the flank itself, the liver was suspended from it. He came to the haunch, cut it, and gave it to the priest who won the right to take it up to the ramp. And the tail, and the finger-like protrusion of the liver, and the two kidneys were with it. He took the remaining upper part of the left hind leg, cut it, and gave it to the priest who won the right to take it up to the ramp. This resulted in all of the nine priests who won the rights to take the limbs up to the ramp standing in line, and the limbs were in their hands.

讛专讗砖讜谉 讘专讗砖 讜讘专讙诇 讛专讗砖 讘讬诪讬谞讜 讜讞讜讟诪讜 讻诇驻讬 讝专讜注讜 拽专谞讬讜 讘讬谉 讗爪讘注讜转讬讜 讘讬转 砖讞讬讟转讜 诪诇诪注诇谉 讜讛驻讚专 谞转讜谉 注诇讬讛 讛专讙诇 砖诇 讬诪讬谉 讘砖诪讗诇讜 讜讘讬转 注讜专谉 诇讞讜抓 讛砖谞讬 讘砖转讬 讬讚讬诐 砖诇 讬诪讬谉 讘讬诪讬谞讜 讜砖诇 砖诪讗诇 讘砖诪讗诇讜 讜讘讬转 注讜专谉 诇讞讜抓

The first priest stood with the head and with the right hind leg of the animal. Since it was more significant, the head was in his right hand, and its nose was turned toward the priest鈥檚 arm. Its horns were between his fingers, and the place of its slaughter was above, and the fats were placed upon it, to conceal the bloody place of slaughter. The right hind leg was in his left hand, and the outer side of the leg, from which its hide was flayed, rather than the side on which the incision was made, was facing out. The second priest stood with the two forelegs. He held the right foreleg in his right hand and the left foreleg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out.

讛砖诇讬砖讬 讘注讜拽抓 讜讘专讙诇 讛注讜拽抓 讘讬诪讬谞讜 讜讛讗诇讬讛 诪讚讜诇讚诇转 讘讬谉 讗爪讘注讜转讬讜 讜讗爪讘注 讛讻讘讚 讜砖转讬 讻诇讬讜转 注诪讜 讛专讙诇 砖诇 砖诪讗诇 讘砖诪讗诇讜 讜讘讬转 注讜专谉 诇讞讜抓 讛专讘讬注讬 讘讞讝讛 讜讘讙专讛 讛讞讝讛 讘讬诪讬谞讜 讜讛讙专讛 讘砖诪讗诇讜 讜爪诇注讜转讬讜 讘讬谉 砖谞讬 讗爪讘注讜转讬讜 讛讞诪讬砖讬 讘砖转讬 讚驻谞讜转 砖诇 讬诪讬谉 讘讬诪讬谞讜 讜砖诇 砖诪讗诇 讘砖诪讗诇讜 讜讘讬转 注讜专谉 诇讞讜抓 讛砖砖讬 讘拽专讘讬诐 讛谞转讜谞讬诐 讘讘讝讱 讜讻专注讬诐 注诇 讙讘讬讛谉 诪诇诪注诇讛

The third priest stood with the haunch and the left hind leg. He held the haunch in his right hand, and the tail was hanging between his fingers, and the finger-like protrusion of the liver and the two kidneys were with it. He held the left hind leg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out. The fourth priest stood with the breast and with the cud, with the breast in his right hand and the cud in his left hand, and its two ribs were attached to the cud between his two fingers. The fifth priest stood with the two flanks; the right flank was in his right hand and the left flank in his left hand, and the outer side was facing out. The sixth priest stood with the innards, which were placed in a vessel, and the lower legs were placed atop them from above.

讛砖讘讬注讬 讘住讜诇转 讛砖诪讬谞讬 讘讞讘讬转讬诐 讛转砖讬注讬 讘讬讬谉 讛诇讻讜 讜谞转谞讜诐 诪讞爪讬 讻讘砖 讜诇诪讟讛 讘诪注专讘讜 讜诪诇讞讜诐 讜讬专讚讜 讜讘讗讜 诇讛谉 诇诇砖讻转 讛讙讝讬转 诇拽专讜转 讗转 砖诪注

The seventh priest stood with the fine flour of the meal offering that accompanies the daily offering. The eighth priest stood with the griddle-cake offering sacrificed daily by the High Priest, half in the morning and half in the evening. The ninth priest stood with the wine for the libations that accompany the daily offering. The nine priests went and placed the items they were carrying on the area from halfway up the ramp and below, in the lower portion of the ramp, on the west side of the ramp, and they salted the limbs and the meal offering. And they descended and came to the Chamber of Hewn Stone to recite the morning Shema and the other texts that they would recite, as explained at the beginning of the next chapter.

讙诪壮 转谞讗 讬讚 讜专讙诇 讻注拽讬讚转 讬爪讞拽 讘谉 讗讘专讛诐

GEMARA: The mishna teaches that the priests would bind the lamb for the daily offering. With regard to this procedure, the Sages taught in a baraita: The animal鈥檚 foreleg and hind leg are bound together, as in the binding of Isaac, son of Abraham.

诇讗 讛讬讜 讻讜驻转讬谉 讗转 讛讟诇讛 诪讗讬 讟注诪讗 专讘 讛讜谞讗 讜专讘 讞住讚讗 讞讚 讗诪专 诪砖讜诐 讘讝讬讜谉 拽讚砖讬诐 讜讞讚 讗诪专 诪砖讜诐 讚诪讛诇讱 讘讞讜拽讬 讛注诪讬诐

The mishna teaches that the priests would not tie the lamb by fastening all four of its legs together. The Gemara asks: What is the reason for this? The Gemara answers: This is a matter of dispute between Rav Huna and Rav 岣sda. One of these Sages said: The animal is not tied because this would constitute degradation of sacred items; and the other one said that the animal is not tied because that method is the one adopted in pagan worship, and is therefore considered to be walking in the statutes of the nations, and the verse states: 鈥淵ou shall not walk in their statutes鈥 (Leviticus 18:3).

诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讚讻驻转讬讛 讘砖讬专讗讬 讗讬 谞诪讬 讘讛讜爪讗 讚讚讛讘讗

The Gemara asks: What is the practical difference between these opinions? The Gemara answers: There is a difference between them in a case where one ties the animal with silk [beshira鈥檈i], which would be considered to be treating the offering in the manner of the nations, but it is not degrading. Alternatively, these opinions differ with regard to a case where the animal is tied with a thread of gold. As in the case of the silk, tying the animal with gold would be considered to be treating the offering in the manner of the nations, but it is not a degradation.

转谞谉 讛转诐 砖诇砖 注砖专讛 砖讜诇讞谞讜转 讛讬讜 讘诪拽讚砖 砖诪讜谞讛 砖诇 砖讬砖 讘讘讬转 讛诪讟讘讞讬讬诐 砖注诇讬讛诐 诪讚讬讞讬谉 讗转 讛拽专讘讬诐

搂 The mishna teaches that the innards were rinsed on marble tables in the slaughterhouse in the Temple. With regard to these tables, we learned in a mishna elsewhere (Shekalim 17b) that there were thirteen tables in the Temple. Eight of them were fashioned from marble and were located in the slaughterhouse, north of the altar, where the priests would slaughter the offerings of the most sacred order. Upon these tables they would wash the innards of the offerings, as the cool marble preserved the freshness of the meat.

砖谞讬诐 讘诪注专讘讛 砖诇 讻讘砖 讗讞讚 砖诇 砖讬砖 讜讗讞讚 砖诇 讻住祝 注诇 砖诇 砖讬砖 谞讜转谞讬谉 讗转 讛讗讘专讬诐 讜注诇 砖诇 讻住祝 讻诇讬 砖专转

There were two more tables on the western side of the ramp, south of the altar, one of marble and one of silver. On the table of marble the priests would place the limbs before they would bring them up to the altar. And on the table of silver they would place the ninety-three service vessels brought out from the Chamber of Vessels each morning for the services of that day.

讜讘讗讜诇诐 砖谞讬诐 诪讘驻谞讬诐 注诇 驻转讞 讛讘讬转 讗讞讚 砖诇 讻住祝 讜讗讞讚 砖诇 讝讛讘 注诇 砖诇 讻住祝 谞讜转谞讬谉 诇讞诐 讛驻谞讬诐 讘讻谞讬住转讜 讜注诇 砖诇 讝讛讘 讘讬爪讬讗转讜

The mishna continues: And in the Entrance Hall there were two tables on its inside, near the opening to the Temple, one of silver and one of gold. On the table of silver the priests would place the shewbread before its entrance to the Sanctuary, after it was baked on Shabbat eve. And on the table of gold they would place the old shewbread upon its exit from the Sanctuary, to be divided among the priests.

砖诪注诇讬谉 讘拽讜讚砖 讜诇讗 诪讜专讬讚讬谉 讜讗讞讚 砖诇 讝讛讘 讘驻谞讬诐 砖注诇讬讜 诇讞诐 讛驻谞讬诐 转诪讬讚

The shewbread was not placed on a silver table upon its exit from the Sanctuary, as one promotes in matters of sanctity and one does not demote. Since in the interim the shewbread had been placed on the golden Table for the shewbread inside the Sanctuary, upon its removal it was not placed on anything other than a golden table. And lastly, there was one table of gold inside the Sanctuary. This was the Table for the shewbread, upon which the shewbread always rested (see Exodus 25:23鈥30).

诪讻讚讬 讗讬谉 注谞讬讜转 讘诪拽讜诐 注砖讬专讜转 讗诪讗讬 注讘讚讬 讚砖讬砖 谞讬注讘讚讜 讚讻住祝 谞讬注讘讚讜 讚讝讛讘 讗诪专 专讘 讞讬谞谞讗 讘砖诐 专讘讬 讗住讬 讜专讘讬 讗住讬 讘砖诐 专讘讬 砖诪讜讗诇 讘专 专讘 讬爪讞拽 诪驻谞讬 砖讛讜讗 诪专转讬讞

The Gemara asks: Since there is a principle that there may be no poverty in a place of wealth, i.e., the Temple must always be run in a lavish manner, why did they fashion any tables of marble? Let them fashion all the tables of silver, due to the grandeur of the Temple, or let them fashion them all of gold. Rav 岣nnana says in the name of Rabbi Asi, and Rabbi Asi says in the name of Rabbi Shmuel bar Rav Yitz岣k: Gold and silver tables are unfit for the sacrificial limbs because metal scalds. Unlike marble, metal can become very hot in the sun, and this might cause the sacrificial limbs to deteriorate.

砖诇 砖讞专 讛讬讛 谞砖讞讟 注诇 拽专谉 爪驻讜谞讬转 诪注专讘讬转 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘 讞住讚讗 讚讗诪专 拽专讗 砖谞讬诐 诇讬讜诐 讻谞讙讚 讛讬讜诐

搂 The mishna teaches that the daily offering of the morning was slaughtered at the northwest corner of the altar, in the first ring of the second row from the south, which is called the second ring, whereas the daily offering of the afternoon was slaughtered at the northeast corner of the altar, at the second ring. The Gemara asks: From where are these matters derived? Rav 岣sda said: As the verse states, with regard to the daily offering: 鈥淭his is the offering made by fire that you shall bring to the Lord: Lambs of the first year without blemish, two by day, for a continual burnt offering鈥 (Numbers 28:3). The phrase 鈥渢wo by day鈥 indicates that the lamb must be slaughtered opposite the light of the day. Since Eretz Yisrael is north of the equator, the sun is always in the southern part of the sky. The first ring, then, is always in the long shadow of the altar, and only the second ring falls under direct sunlight.

转谞讬讗 谞诪讬 讛讻讬 砖谞讬诐 诇讬讜诐 讻谞讙讚 讛讬讜诐 讗转讛 讗讜诪专 谞讙讚 讛讬讜诐 讗讜 讗讬谞讜 讗诇讗 讞讜讘转 讛讬讜诐 讻砖讛讜讗 讗讜诪专 讗转 讛讻讘砖 讗讞讚 转注砖讛 讘讘拽专 讜讗转 讛讻讘砖 讛砖谞讬 转注砖讛 讘讬谉 讛注专讘讬诐 讛专讬 讞讜讘转 讛讬讜诐 讗诪讜专 讛讗 诪讛 讗谞讬 诪拽讬讬诐 砖谞讬诐 诇讬讜诐 谞讙讚 讛讬讜诐

This is also taught in a baraita, that the phrase 鈥渢wo by day鈥 teaches that the lamb must be slaughtered opposite the light of the day. The baraita asks: Do you say that this means opposite the light of the day, or does it only mean that two lambs must be sacrificed for the obligation of each day? The baraita answers that when the verse states: 鈥淥ne lamb you shall sacrifice in the morning, and the other lamb you shall sacrifice in the afternoon鈥 (Numbers 28:4), the obligation of each day is thereby stated explicitly. How, then, do I realize the meaning of 鈥渢wo by day鈥? This teaches that the lamb must be slaughtered opposite the light of the day.

讛讗 讻讬爪讚 转诪讬讚 砖诇 砖讞专 讛讬讛 谞砖讞讟 注诇 拽专谉 爪驻讜谞讬转 诪注专讘讬转 注诇 讟讘注转 砖谞讬讛 讜砖诇 讘讬谉 讛注专讘讬诐 讛讬讛 谞砖讞讟 注诇 拽专谉 爪驻讜谞讬转 诪讝专讞讬转 注诇 讟讘注转 砖谞讬讛

The baraita concludes: How so, i.e., how can this principle be applied to both the morning and the afternoon offerings? The daily offering of the morning was slaughtered opposite the northwest corner of the altar, on the second ring, across from the sun, which rises in the east. And the daily offering of the afternoon was slaughtered opposite the northeast corner of the altar, on the fourth ring of the second row, also called the second ring, again across from the sun, which is located in the west in the afternoon.

注砖专讛 讚讘专讬诐 砖讗诇 讗诇讻住谞讚专讜住 诪讜拽讚讜谉 讗转 讝拽谞讬 讛谞讙讘 讗诪专 诇讛谉

搂 With regard to the position of the sun, the Gemara relates that Alexander of Macedon asked the Elders of the Negev about ten matters. He said to them:

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