Yoma 33

לכך שנינו רוב אחד בעוף ורוב שנים בבהמה וכי מאחר דאפילו פסולא מדרבנן ליכא למה לי למרק מצוה למרק

therefore, we learned again: The majority of one organ in a bird and the majority of each of two organs in an animal, to teach that slaughtering the majority of each of the signs is sufficient. The Gemara asks: And since there is not even an invalidation by rabbinic law, why do I need another priest to finish cutting the organs? Why not suffice with the High Priest’s slaughter of the majority of each of the two organs? The Gemara answers: It is nevertheless a mitzva to complete the slaughter ab initio to cause the blood to flow more freely.

אביי מסדר מערכה משמיה דגמרא ואליבא דאבא שאול מערכה גדולה קודמת למערכה שניה של קטורת מערכה שניה של קטורת קודמת לסידור שני גזירי עצים וסידור שני גזירי עצים קודם לדישון מזבח הפנימי ודישון מזבח הפנימי קודם להטבת חמש נרות

§ Abaye arranged the sequence of the daily services in the Temple based on tradition and in accordance with the opinion of Abba Shaul: Setting up the large arrangement of wood on the altar on which the offerings were burned precedes the second arrangement of wood. This second arrangement was arranged separately near the southwest corner of the altar, and twice every day priests raked coals from it and placed them on the inner altar in order to burn the incense. The second arrangement for the incense precedes setting up the two logs of wood above the large arrangement to fulfill the mitzva of bringing wood. And the setting up of the two logs of wood precedes the removal of ashes from the inner altar. And the removal of ashes from the inner altar precedes the removal of ashes from five of the seven lamps of the candelabrum.

והטבת חמש נרות קודם לדם התמיד ודם התמיד קודם להטבת שתי נרות והטבת שתי נרות קודם לקטורת וקטורת קודם לאברים ואברים למנחה ומנחה לחביתין וחביתין לנסכין

And removal of ashes from five lamps precedes the slaughter and the receiving and sprinkling of the blood of the daily morning offering. The sprinkling of the blood of the daily offering precedes the removal of ashes from the two remaining lamps of the candelabrum. And the removal of ashes from two lamps precedes the burning of the incense. The burning of the incense on the inner altar precedes the burning of the limbs of the daily offering on the outer altar. The burning of the limbs precedes the sacrifice of the meal-offering which accompanies the daily offering. The sacrifice of the meal-offering precedes the sacrifice of the High Priest’s daily griddle-cake offering, half of which he sacrificed in the morning and half in the afternoon. And the griddle-cake offering precedes the pouring of the libations of the daily offering.

ונסכין למוספין ומוספין לבזיכין ובזיכין לתמיד של בין הערבים שנאמר והקטיר עליה חלבי השלמים עליה השלם כל הקרבנות כולן

And the libations precede the sacrifice of the additional offerings on days when the additional offerings are sacrificed. And the additional offerings precede the vessels of frankincense that are offered on Shabbat. And the vessels precede the sacrifice of the daily afternoon offering, as it is stated: “And he shall lay out the burnt-offering on it, and burn on it the fat parts of the peace-offerings” (Leviticus 6:5). The term on it, means complete sacrifice of all other offerings, i.e., after the daily morning offering rather than after the daily afternoon offering. In all cases, the daily afternoon offering is the final offering sacrificed.

אמר מר מערכה גדולה קודמת למערכה שניה של קטורת מנא לן דתניא היא העולה על מוקדה על המזבח כל הלילה זו מערכה גדולה ואש המזבח תוקד בו זו מערכה שניה של קטורת

The Gemara proceeds to analyze the items listed by Abaye and seeks biblical or logical sources for each. The Master said: Setting up the large arrangement of wood on the altar on which the offerings were burned precedes the second arrangement of wood for incense. The Gemara asks: From where do we derive this? The Gemara answers: As it was taught in a baraita: The verse states: “The burnt-offering itself shall go up on its bonfire upon the altar all night” (Leviticus 6:2); this is referring to the large arrangement of wood. “And the fire of the altar shall be kept burning on it” (Leviticus 6:2); this is referring to the second arrangement of wood near the corner of the altar, from which coals are taken for the incense.

ואיפוך אנא מסתברא מערכה גדולה עדיפא שכן כפרתה מרובה

The Gemara asks: And perhaps I should reverse them and say that the first verse refers to the arrangement of wood for the incense, and the second verse refers to the large arrangement of wood. The Gemara answers: It is reasonable that the large arrangement of wood takes precedence, as the atonement that it effects is extensive. All of the offerings are sacrificed on the large pile, not just the incense.

אדרבה מערכה שניה עדיפא שכן מכניסין ממנה לפנים אפילו הכי כפרתה מרובה עדיפא ואיבעית אימא אי לא משכח עצים למערכה שניה מי לא מעייל ממערכה גדולה

The Gemara rejects this: On the contrary, the second arrangement takes precedence, as unlike the large arrangement in which offerings are burned exclusively on the outer altar, coals from it are taken inside the Sanctuary. The Gemara answers: Even so, the contention that the atonement that it effects is extensive takes precedence. And if you wish, say instead: If one does not find wood for the second arrangement, wouldn’t he take coals from the large arrangement into the Sanctuary to burn the incense? There is no fundamental obligation to bring coals from a special arrangement, and the second arrangement is only an addition to the large arrangement on which all the offerings are burned.

מערכה שניה של קטורת קודמת לסידור שני גזירי עצים מנא לן דכתיב ובער עליה הכהן עצים בבקר בבקר עליה ולא על חברתה מכלל דאיתא לחברתה

Abaye continued and said that the second arrangement for incense precedes the setting up of the two logs. The Gemara asks: From where do we derive this? As it is written: “And the priest shall burn wood upon it in the morning, in the morning” (Leviticus 6:5); there is an obligation to place new logs upon the large arrangement. The term upon it underscores that the wood is placed only on the large arrangement, and not on the other arrangement from which coals are taken for the incense. From the fact that this exclusionary term is necessary, it can be derived by inference that there is another pile on the altar, meaning that when the new logs are placed on the altar, the two arrangements are already there.

והאי עליה מיבעי ליה לגופיה תרי עליה כתיבי

The Gemara asks: But this term: Upon it, is needed for its own sake, to teach the obligation to place the logs on the altar; therefore, how can the timing of their placement be derived from that term? The Gemara answers: The term: Upon it, is written twice in that verse: “And the priest shall burn wood upon it in the morning, in the morning, and he shall place the burnt-offering upon it.” From one instance of this term the fundamental obligation to place the logs is derived, and from the other instance the order of their placement is derived.

סידור שני גזירי עצים קודם לדישון מזבח הפנימי אף על גב דהכא כתיב בבקר בבקר והכא כתיב בבקר בבקר אפילו הכי מכשיר עדיף מכשיר מאי ניהו שני גזירי עצים והא אמרת שני גזירי עצים למערכה גדולה אזלי

Abaye continued: The setting up of the two logs precedes the removal of ashes from the inner altar. Although here, with regard to the two logs, it is written: In the morning, in the morning, meaning that the priest must arise early in the morning to perform this act, and here, with regard to removal of the ashes from the inner altar, it is also written: “In the morning, in the morning” (Exodus 30:7), even so, an action that facilitates another service takes precedence. Therefore, setting up the logs, from which coals are taken, facilitating the burning of the incense, precedes removal of ashes from the inner altar. The Gemara asks: What is the act that facilitates? It is the placement of the two logs. But didn’t you say that the two logs go to the large arrangement of wood and not to the arrangement of wood from which the coals are taken for the incense? These logs in no way facilitate the burning of the incense.

אמר רבי ירמיה שום עצים רבינא אמר הואיל והתחיל במערכה גומר רב אשי אמר אי לא משכח עצים למערכה שניה מי לא מעייל ממערכה גדולה

Rabbi Yirmeya said: The reference is to the category of wood. Although these logs do not facilitate the burning of the incense, wood facilitates its burning, and the two logs are wood. Therefore, they take precedence. Ravina said a different reason: Since he began with the service of setting up the arrangement, he completes it by placing two logs. Only then he moves on to perform a different service. Rav Ashi said: If one does not find wood for the second arrangement, won’t he take coals from the large arrangement into the Sanctuary to burn the incense? This demonstrates that there are circumstances in which placing the logs facilitates the burning of the incense. Therefore, it takes precedence.

ודישון מזבח הפנימי קודם להטבת חמש נרות מאי טעמא אמר אביי גמרא גמירנא סברא לא ידענא ורבא אמר כריש לקיש דאמר ריש לקיש אין מעבירין על המצות

Abaye continued: And removal of ashes from the inner altar precedes the removal of ashes from five of the seven lamps of the candelabrum. What is the reason for this? Abaye said: I learned this through tradition; however, I do not know the rationale behind it. And Rava said: The reason is in accordance with the statement of Reish Lakish, as Reish Lakish said: One may not forego performance of any of the mitzvot in order to perform another mitzva.

וכי עייל להיכל במזבח פגע ברישא דתניא שלחן בצפון משוך מן הכותל שתי אמות ומחצה ומנורה בדרום משוכה מן הכותל שתי אמות ומחצה מזבח ממוצע ועומד באמצע ומשוך כלפי חוץ קימעא ונוקמיה להדייהו כיון דכתיב ואת המנורה נכח השלחן בעינן דחזו אהדדי

And when he enters the Sanctuary it is the altar that he encounters first, before reaching the candelabrum; therefore, he performs the service of the altar before removing the ashes from the lamps, as it was taught in a baraita: The table stood in the north of the Sanctuary, removed two and a half cubits from the wall. And the candelabrum stood in the south of the Sanctuary, removed two and a half cubits from the wall. The altar was centered and standing in the middle of the Sanctuary, removed a bit outward. Therefore, one encounters the altar first. The Gemara questions the essence of the matter: And let us stand the altar alongside the table and the candelabrum; why was it removed outward? The Gemara answers: It is because it is written: “And the candelabrum opposite the table” (Exodus 26:35); we require that they are visible to each other. Were the altar aligned with the table and the candelabrum, it would interpose between them.

אמר רבא שמע מינה מדריש לקיש עבורי דרעא אטוטפתא אסור היכי עביד מדרעא לטוטפתא

Rava said: Conclude from the statement of Reish Lakish that one may not forego performance of any of the mitzvot, that it is prohibited to forego donning the phylacteries of the arm in order to don the phylacteries of the head, as when donning phylacteries, one encounters the arm first. How does he conduct himself? He proceeds from the phylacteries of the arm to the phylacteries of the head.

והטבת חמש נרות קודם לדם התמיד ודם התמיד קודם להטבת שתי נרות מאי טעמא אמר אביי ההוא בבקר בבקר דשני גזירי עצים דלא צריכי שדינהו להכא חד שדייה להטבת חמש נרות דליקדמי לדם התמיד וחד שדייה לדם התמיד דנקדמיה להטבת שתי נרות

§ Abaye continued: And removal of ashes from five lamps precedes the slaughter and the receiving and sprinkling of the blood of the daily morning offering. The sprinkling of the blood of the daily offering precedes the removal of ashes from the two remaining lamps of the candelabrum. The Gemara asks: What is the reason for this? Abaye said: Take that phrase: In the morning, in the morning, written with regard to the two logs, which is unnecessary to establish the time for performance of that service, as its precedence was explained due to its association with the arrangement of wood. And cast that extraneous phrase to here, and apply it to other elements of the morning service. If the phrase is superfluous in its context, apply it elsewhere where a halakha can be derived. Cast one term: In the morning, and apply it to removal of ashes from five lamps so that it will precede the blood of the daily offering. And cast one term: In the morning, and apply it to the blood of the daily offering, so that it will precede the removal of ashes from the two additional lamps.

חד שדייה להטבת חמש נרות דליקדמי לדם התמיד דהכא תלתא והכא תרי

The Gemara elaborates: Cast one term: In the morning, and apply it to removal of ashes from five lamps so that it will precede the blood of the daily offering, as here, there are three instances of: In the morning; two instances are written explicitly with regard to removal of ashes from the lamps (see Exodus 30:7) and one is written with regard to the two logs. And here, with regard to the blood of the daily offering, there are two instances of the phrase; one explicit mention in the text (see Exodus 29:39) and one written with regard to the two logs.

וחד שדייה לדם התמיד דנקדמיה להטבת שתי נרות אף על גב דהכא תרי והכא תרי מכפר עדיף

And cast one term: In the morning, to the blood of the daily offering so that it will precede the removal of ashes from the two additional lamps. Although here, with regard to removal of ashes from the lamps, there are two instances of the phrase: In the morning, and here, with regard to the blood of the daily offering, there are two instances of the phrase: In the morning, one written and one cast from the portion of two logs, the blood of the daily offering takes precedence because an act that effects atonement, the sprinkling of blood, takes precedence.

אמר ליה רב פפא לאביי ואימא חד שדייה לדישון מזבח הפנימי דנקדמיה לדם התמיד דהכא תלתא והכא תרי וחד שדייה לדם התמיד דנקדום להטבת חמש נרות דאף על גב דהכא תרי והכא תרי מכפר עדיף אם כן אפסוקי במאי מפסקת להו

Rav Pappa said to Abaye: And say instead, cast one of the extraneous phrases: In the morning, and apply it to the removal of ashes from the inner altar, so that it will precede the blood of the daily offering, as here there are three instances of the phrase and there there are two. And cast one of the extraneous phrases: In the morning, and apply it to the blood of the daily offering so that it will precede the removal of ashes from five lamps, and say that although here there are two instances of the phrase: In the morning, and here there are two instances of the phrase: In the morning, still an act that effects atonement, the sprinkling of blood, takes precedence. Abaye dismisses this question by saying: If the blood of the daily offering precedes the removal of ashes from five lamps, with what will you demarcate between the removal of ashes from five lamps and the removal of ashes from two lamps?

הניחא לריש לקיש דאמר למה מטיבין וחוזרים ומטיבין כדי להרגיש כל העזרה כולה שפיר

That works out well according to the opinion of Reish Lakish, who said: Why does the priest remove the ashes from five lamps of the candelabrum and then return and remove the ashes from two lamps of the candelabrum rather than arrange all seven lamps at once? It is in order to enliven those present in the entire Temple courtyard, since people are coming and going to fulfill this mitzva with great ceremony. It works out well according to the opinion of Reish Lakish, because he says there is no need for any other service to demarcate between removal of ashes from five lamps and removal of ashes from two.

אלא לרבי יוחנן דאמר בבקר בבקר חלקהו לשני בקרים מאי איכא למימר

However, according to Rabbi Yoḥanan, who said the following based on the verse: “And Aaron shall burn upon it incense of sweet spices; in the morning, in the morning, when he removes the ashes from the lamps” (Exodus 30:7); take the term in the morning, in the morning, and divide the service of removal of ashes from the lamps into two mornings, i.e., into two parts, by performing a service in between, what can be said? According to Rabbi Yoḥanan, since the result would be that there is no service demarcating between the five lamps and the two lamps, there is no alternative to interpreting the matter in accordance with the explanation of Abaye.

אמר ליה רבינא לרב אשי האי בבקר בבקר דעצים מי מייתר הא מיבעי ליה לגופיה דקאמר רחמנא נקדמו למערכה שניה של קטורת אמר ליה ולאו מי אוקימנא עליה ולא על חברתה מכלל דאיתה לחברתה

Ravina said to Rav Ashi with regard to the basis for Abaye’s argument: Is this term: In the morning, in the morning, written with regard to the two logs actually superfluous and therefore available to have other matters derived from it? Isn’t it necessary to teach its own basic halakha, as the Merciful One states in the Torah: Have it precede the second arrangement of wood, from which coals are taken for the incense? Rav Ashi said to him: And did we not establish that it is written: Upon it, underscoring the fact that wood is placed only on the large arrangement and not on the other arrangement from which coals are taken for the incense? From the fact that this exclusionary term is necessary, it can be derived by inference that there is another pile on the altar, meaning that when the new logs are placed on the altar, the two arrangements are already there.

מאי שנא דעביד הטבת חמש נרות ברישא נעביד הטבת שתי נרות ברישא כיון דאתחיל בהו עביד רובא ונעביד שית אמר קרא בהיטיבו את הנרות יקטירנה ואין נרות פחותות משתים

The Gemara asks with regard to the sequence in which the priest removes the ashes from the lamps: What is different that he performs the removal of ashes from five lamps first? Let us perform the removal of ashes from two lamps first. The Gemara answers: Since he begins the service with them, he performs the service on a majority of the lamps. The Gemara asks: If so, let him perform the service on six lamps. The Gemara responds that the verse states: “When he removes the ashes from the lamps, he shall burn it” (Exodus 30:7), and lamps is plural, meaning no fewer than two. Apparently, removal of ashes from lamps must be performed on a minimum of two lamps.

והטבת שתי נרות קודמת לקטורת דאמר קרא בהיטיבו את הנרות והדר יקטירנה

Abaye continued: And the removal of ashes from two lamps precedes the burning of the incense, as the verse first states: “When he removes the ashes from the lamps,” and then states: “He shall burn it.” The removal of the ashes precedes the burning of the incense.

וקטורת לאברים דתניא יוקדם דבר שנאמר בו בבקר בבקר לדבר שלא נאמר בו אלא בקר אחד בלבד

Abaye continued: And the burning of the incense on the inner altar precedes the burning of the limbs of the daily offering on the outer altar, as it was taught in a baraita: Let the matter with regard to which it is stated: In the morning, in the morning, i.e., the burning of the incense, precede the matter with regard to which only one: In the morning, is stated, i.e., the daily morning offering, in the verse: “You shall offer one lamb in the morning” (Exodus 29:39).

ואברים למנחה דתניא מניין שלא יהא דבר קודם לתמיד של שחר

Abaye continued: The burning of the limbs precedes the sacrifice of the meal-offering that accompanies the daily offering, as it was taught in a baraita: From where is it derived that there may be no item placed on the arrangement of wood prior to the daily morning offering?