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Today's Daf Yomi

May 26, 2021 | ื˜ืดื• ื‘ืกื™ื•ืŸ ืชืฉืคืดื

Masechet Yoma is sponsored by Vicky Harari in commemoration of her father's Yahrzeit, Avraham Baruch Hacohen ben Zeev Eliyahu Eckstein z'l, a Holocaust survivor and a feminist before it was fashionable. And in gratitude to Michelle Cohen Farber for revolutionizing women's learning worldwide.

This month's shiurim are sponsored by Josh Sussman in honor of both his wife, Romiโ€™s 50th birthday and son, Zeli. "He will, Bโ€™Ezrat HaShem, be making his first solo siyum on Masechet Yoma at his Bar Mitzvah in July".

And for a refuah shleima for Pesha Etel bat Sarah.

  • This monthโ€™s learning is sponsored by Jon and Yael Cohen in memory of Dr. Robert Van Amerongen.ย May his memory be blessed.

Yoma 45

Todayโ€™s daf is sponsored by Louis Polcin in honor of Rabbi Elisha Herb of Temple Beth Sholom. “Thank you for the support during my years in college, when you so selflessly welcomed me into your community. It has been an honor to learn from you and to daven alongside you. I am inspired by your deep sense of kavanah, your devotion to the local Jewish community and your love of Judaism. Thank you for introducing me to Talmud study and to Hadran.”

How many types of gold are there? And how did each type get its name? The gemara demands the reason for other differences mentioned in the mishna between what was done daily and what was done on Yom Kippur. How many woodpiles were on the outer altar? There are three opinions and the gemara brings the drashot for each of the opinions, most of them from verses in Vakikra Chapter 6, verses 1-6. From where do we derive that the fire for the incense on Yom Kippur and for the Menora were brought from the outer altar? And where on the altar is the location for the woodpile for Yomย  Kippur?

 

ืฉื“ื•ืžื” ืœืคื– ื–ื”ื‘ ืฉื—ื•ื˜ ืฉื ื˜ื•ื” ื›ื—ื•ื˜ ื–ื”ื‘ ืกื’ื•ืจ ื‘ืฉืขื” ืฉื ืคืชื— ื›ืœ ื”ื—ื ื•ื™ื•ืช ื ืกื’ืจื•ืช ื–ื”ื‘ ืคืจื•ื™ื ืฉื“ื•ืžื” ืœื“ื ื”ืคืจื™ื

because it resembles the luster of pearls [paz] in the way it glistens. Shaแธฅut gold is named as such because it is very malleable and is spun like thread [shenitve keแธฅut]. Shaแธฅut is a contraction of the words shenitve keแธฅut. Closed gold is so called because when a shop opens to sell it, all the other shops close, as no one is interested in purchasing any other type of gold. Parvayim gold is so called because its redness resembles the blood of bulls [parim].

ืจื‘ ืืฉื™ ืืžืจ ื—ืžืฉื” ื”ืŸ ื•ื›ืœ ื—ื“ ื•ื—ื“ ืื™ืช ื‘ื™ื” ื–ื”ื‘ ื•ื–ื”ื‘ ื˜ื•ื‘ ืชื ื™ื ื ืžื™ ื”ื›ื™ ื‘ื›ืœ ื™ื•ื ื”ื™ื” ื–ื”ื‘ื” ื™ืจื•ืง ื•ื”ื™ื•ื ืื“ื•ื ื•ื”ื™ื™ื ื• ื–ื”ื‘ ืคืจื•ื™ื ืฉื“ื•ืžื” ืœื“ื ื”ืคืจื™ื

Rav Ashi said: There are in fact only five types of gold, the last five in Rav แธคisdaโ€™s list. Gold and good gold are not independent categories; rather, each and every one of the types of gold has two varieties: Regular gold and a superior variety called good gold. That was also taught in a baraita with regard to parvayim gold: On every other day the coal pan was made of greenish gold, but on this day it was made of a red gold, and this is the parvayim gold which resembles the blood of bulls.

ื‘ื›ืœ ื™ื•ื ืžืงืจื™ื‘ ืคืจืก ืฉื—ืจื™ืช ื•ื›ื•ืณ ื‘ื›ืœ ื™ื•ื ื”ื™ืชื” ื“ืงื” ื•ื”ื™ื•ื ื“ืงื” ืžืŸ ื”ื“ืงื” ืชื ื• ืจื‘ื ืŸ ื“ืงื” ืžื” ืชืœืžื•ื“ ืœื•ืžืจ ื•ื”ืœื ื›ื‘ืจ ื ืืžืจ ื•ืฉื—ืงืช ืžืžื ื” ื”ื“ืง ืืœื ืœื”ื‘ื™ื ื“ืงื” ืžืŸ ื”ื“ืงื”

ยง The mishna states: On every other day, a priest sacrificed a peras, half of a maneh, of incense in the morning, and a peras in the afternoon, but on this day the High Priest adds an additional handful of incense and burns it in the Holy of Holies. On every other day, the incense was ground fine as prescribed by the Torah, but on this day it was superfine. The Sages taught in a baraita: The verse states with regard to the incense on Yom Kippur that it is โ€œfinely ground aromatic incenseโ€ (Leviticus 16:12). What does the verse mean to teach by this? Has it not already been stated: โ€œAnd you shall grind some of it finelyโ€ (Exodus 30:36)? Rather, it teaches that on Yom Kippur the incense has to be superfine.

ื‘ื›ืœ ื™ื•ื ื›ื”ื ื™ื ืขื•ืœื™ืŸ ื‘ืžื–ืจื—ื• ืฉืœ ื›ื‘ืฉ ื“ืืžืจ ืžืจ ื›ืœ ืคื™ื ื•ืช ืฉืืชื” ืคื•ื ื” ืœื ื™ื”ื• ืืœื ื“ืจืš ื™ืžื™ืŸ ืœืžื–ืจื—

ยง The mishna states: On every other day, priests ascend on the eastern side of the ramp. A baraita explains the reason for this: As the Master said: All the turns that you turn should be only to the right, which, after ascending the altar, means one will turn to the east and will mean one will circulate the altar in a counter-clockwise fashion. When they descended, they again turned to the right, which is to the west of the ramp.

ื•ื”ื™ื•ื (ืขื•ืœื™ืŸ) ื‘ืืžืฆืข (ื•ื™ื•ืจื“ื™ืŸ) ื‘ืืžืฆืข ืžืื™ ื˜ืขืžื ืžืฉื•ื ื›ื‘ื•ื“ื• ื“ื›ื”ืŸ ื’ื“ื•ืœ

ยง The mishna continues: But on this day the priests ascend in the middle of the ramp and descend in the middle. What is the reason? Due to the eminence of the High Priest he should not walk on the side but in the middle.

ื‘ื›ืœ ื™ื•ื ื›ื”ืŸ [ื’ื“ื•ืœ ] ืžืงื“ืฉ ื™ื“ื™ื• ื•ืจื’ืœื™ื• ืžืŸ ื”ื›ื™ื•ืจ ื•ื›ื•ืณ ืžืื™ ื˜ืขืžื ืžืฉื•ื ื›ื‘ื•ื“ื• ืฉืœ ื›ื”ืŸ ื’ื“ื•ืœ

ยง We learned in the mishna that every other day the High Priest sanctifies his hands and his feet from the laver like the other priests, and on this day he sanctifies them from the golden flask. What is the reason? Due to the eminence of the High Priest.

ื‘ื›ืœ ื™ื•ื ื”ื™ื• ืฉื ืืจื‘ืข ืžืขืจื›ื•ืช ืชื ื• ืจื‘ื ืŸ ื‘ื›ืœ ื™ื•ื ื”ื™ื• ืฉืชื™ื ืžืขืจื›ื•ืช ื•ื”ื™ื•ื ืฉืœืฉ ืื—ืช ืžืขืจื›ื” ื’ื“ื•ืœื” ื•ืื—ืช ืžืขืจื›ื” ืฉื ื™ื” ืฉืœ ืงื˜ื•ืจืช ื•ืื—ืช ืฉืžื•ืกื™ืคื™ืŸ ื‘ื• ื‘ื™ื•ื ื“ื‘ืจื™ ืจื‘ื™ ื™ื”ื•ื“ื”

ยง The mishna states: On every other day, there were four arrangements of wood there, upon the altar, but on this day there were five. The Sages taught in the Tosefta: On every other day there were two arrangements of wood on the altar, but on this day there were three: One, the large arrangement; and one, the second arrangement for coals for the incense; and one, the additional arrangement of wood, which they add on that day for the incense that is burned in the Holy of Holies. This is the statement of Rabbi Yehuda.

ืจื‘ื™ ื™ื•ืกื™ ืื•ืžืจ ื‘ื›ืœ ื™ื•ื ืฉืœืฉ ื•ื”ื™ื•ื ืืจื‘ืข ืื—ืช ืฉืœ ืžืขืจื›ื” ื’ื“ื•ืœื” ื•ืื—ืช ืžืขืจื›ื” ืฉื ื™ื” ืฉืœ ืงื˜ื•ืจืช ื•ืื—ืช ืฉืœ ืงื™ื•ื ื”ืืฉ ื•ืื—ืช ืฉืžื•ืกื™ืคื™ืŸ ื‘ื• ื‘ื™ื•ื

Rabbi Yosei says: On every other day there were three arrangements, but on this day there were four: One, the large arrangement; and one, the second arrangement for the incense; and one, for the upkeep of the fire, so that if the fire of the large arrangement begins to die down, wood from this arrangement may be added to it to raise the flames; and one, the additional arrangement of wood that they add on that day for the incense that is burned in the Holy of Holies.

ืจื‘ื™ (ืžืื™ืจ) ืื•ืžืจ ื‘ื›ืœ ื™ื•ื ืืจื‘ืข ื•ื”ื™ื•ื ื—ืžืฉ ืื—ืช ืฉืœ ืžืขืจื›ื” ื’ื“ื•ืœื” ื•ืื—ืช ืฉืœ ืžืขืจื›ื” ืฉื ื™ื” ืฉืœ ืงื˜ื•ืจืช ื•ืื—ืช ืฉืœ ืงื™ื•ื ื”ืืฉ ื•ืื—ืช ืœืื™ื‘ืจื™ื ื•ืคื“ืจื™ื ืฉืœื ื ืชืขื›ืœื• ืžื‘ืขืจื‘ ื•ืื—ืช ืฉืžื•ืกื™ืคื™ืŸ ื‘ื• ื‘ื™ื•ื

Rabbi Meir says: On every other day there were four arrangements of wood on the altar but on this day there were five: One, the large arrangement; and one, the second arrangement for the incense; and one, for the upkeep of the fire; and one, for burning the limbs and fats that were not fully consumed on the altar the previous evening; and one, the additional arrangement of wood that they add on that day for the incense that is burned in the Holy of Holies.

ื“ื›ื•ืœื™ ืขืœืžื ืžื™ื”ืช ืชืจืชื™ ืื™ืช ืœื”ื• ืžื ืœืŸ ืืžืจ ืงืจื ื”ื™ื ื”ืขื•ืœื” ืขืœ ืžื•ืงื“ื” ืขืœ ื”ืžื–ื‘ื— ื›ืœ ื”ืœื™ืœื” ื–ื• ืžืขืจื›ื” ื’ื“ื•ืœื” ื•ืืฉ ื”ืžื–ื‘ื— ืชื•ืงื“ ื‘ื• ื–ื• ืžืขืจื›ื” ืฉื ื™ื” ืฉืœ ืงื˜ื•ืจืช ื•ืจื‘ื™ ื™ื•ืกื™ ืงื™ื•ื ื”ืืฉ ืžื ื ืœื™ื” ื ืคืงื ืœื™ื” ืžื•ื”ืืฉ ืขืœ ื”ืžื–ื‘ื— ืชื•ืงื“ ื‘ื•

The Gemara analyzes the different opinions: At any rate, everyone has at least two arrangements in their calculations. From where do we derive this? The verse states: โ€œIt is the burnt-offering on the flame on the altar all nightโ€ (Leviticus 6:2); this is referring to the large arrangement. It states further: โ€œAnd the fire of the altar shall be kept burning therebyโ€ (Leviticus 6:2), this additional mention of a fire is referring to the second arrangement, which is for the incense. And from where does Rabbi Yosei learn about the additional arrangement for the upkeep of the fire? He derives it from the verse: โ€œAnd the fire upon the altar shall be kept burning therebyโ€ (Leviticus 6:5), which mentions fire for the third time.

ื•ืจื‘ื™ ื™ื”ื•ื“ื” ื”ื”ื•ื ืœื”ืฆืชืช ืืœื™ืชื ื”ื•ื ื“ืืชื ื“ืชื ื™ื ื”ื™ื” ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืžื ื™ื™ืŸ ืœื”ืฆืชืช ืืœื™ืชื ืฉืœื ืชื”ื ืืœื ื‘ืจืืฉื• ืฉืœ ืžื–ื‘ื— ืชืœืžื•ื“ ืœื•ืžืจ ื•ื”ืืฉ ืขืœ ื”ืžื–ื‘ื— ืชื•ืงื“ ื‘ื• ืืžืจ ืจื‘ื™ ื™ื•ืกื™ ืžื ื™ื™ืŸ ืฉืขื•ืฉื” ืžืขืจื›ื” ืœืงื™ื•ื ื”ืืฉ ืชืœืžื•ื“ ืœื•ืžืจ ื•ื”ืืฉ ืขืœ ื”ืžื–ื‘ื— ืชื•ืงื“ ื‘ื•

And how does Rabbi Yehuda, who holds that normally there are only two arrangements, explain this third mention of a fire? That additional mention comes to teach about the kindling of the thin wood chips, which were used to ignite the fires on the altar, as it was taught in a baraita: Rabbi Yehuda would say: From where is it derived that the kindling of the wood chips should be done only at the top of the altar, rather than setting them alight at the bottom of the altar and carrying them up? The verse states: โ€œAnd the fire upon the altar shall be kept burning therebyโ€ (Leviticus 6:5), which indicates that the fire that is brought there has to be lit on the altar itself. Rabbi Yosei said: From where is it derived that an arrangement for the upkeep of the fire is made? The verse states: โ€œAnd the fire upon the altar shall be kept burning therebyโ€ (Leviticus 6:5).

ื•ืจื‘ื™ ื™ื•ืกื™ ื”ืฆืชืช ืืœื™ืชื ืžื ื ืœื™ื” ื ืคืงื ืœื™ื” ืžื”ื™ื›ื ื“ื ืคืงื ืœื™ื” ืœืจื‘ื™ ืฉืžืขื•ืŸ ื“ืชื ื™ื ื•ื ืชื ื• ื‘ื ื™ ืื”ืจืŸ ื”ื›ื”ืŸ ืืฉ ืขืœ ื”ืžื–ื‘ื— ืœื™ืžื“ ืขืœ ื”ืฆืชืช ืืœื™ืชื ืฉืœื ืชื”ื ืืœื ื‘ื›ื”ืŸ ื›ืฉืจ ื•ื‘ื›ืœื™ ืฉืจืช ื“ื‘ืจื™ ืจื‘ื™ ื™ื”ื•ื“ื” ืืžืจ ืœื• ืจื‘ื™ ืฉืžืขื•ืŸ ื•ื›ื™ ืชืขืœื” ืขืœ ื“ืขืชืš ืฉื–ืจ ืงืจื‘ ืœื’ื‘ื™ ืžื–ื‘ื— ืืœื ืœื™ืžื“ ืขืœ ื”ืฆืชืช ืืœื™ืชื ืฉืœื ืชื”ื ืืœื ื‘ืจืืฉื• ืฉืœ ืžื–ื‘ื—

And from where does Rabbi Yosei derive that the kindling of the wood chips should be at the top of the altar? He derives it from the same place that Rabbi Shimon derives it. As it was taught in a baraita: The verse states: โ€œAnd the sons of Aaron the priest shall put fire upon the altarโ€ (Leviticus 1:7), which teaches about the kindling of the wood chips that it may be done only by a fit priest and one who is robed in the priestly vestments of service; this is the statement of Rabbi Yehuda. Rabbi Shimon said to him: There is no need for a verse to teach that a priest must kindle the chips, for could it enter your mind that a non-priest could approach the altar? Rather, this verse teaches about the kindling of the wood chips, that they may be lit only at the top of the altar.

ื•ืจื‘ื™ ื™ื”ื•ื“ื” ืื™ ืžื”ืชื ื”ื•ื” ืืžื™ื ื ืงืื™ ืืืจืขื ื•ืขื‘ื™ื“ ื‘ืžืคื•ื—ื ืงื ืžืฉืžืข ืœืŸ

And what would Rabbi Yehuda respond to Rabbi Shimonโ€™s reasoning? If this halakha was derived from there, I would have said a non-priest could light the fire on the altar by standing on the ground below and using a bellows to fan the flames on the top of the altar. Therefore, this verse teaches us that in all circumstances the person kindling the fire must be a priest.

ื•ืจื‘ื™ ืžืื™ืจ ืื™ื‘ืจื™ื ื•ืคื“ืจื™ื ืฉืœื ื ืชืขื›ืœื• ืžื‘ืขืจื‘ ืžื ื ืœื™ื” ื ืคืงื ืœื™ื” ืžื•ืืฉ ื•ืจื‘ื ืŸ ื•ืื• ืœื ื“ืจืฉื™

And from where does Rabbi Meir learn about an additional arrangement for the limbs and the fats that were not fully consumed on the altar the previous evening? He derives it from the phrase โ€œand the fire.โ€ The apparently superfluous word โ€œandโ€ alludes to the existence of an additional arrangement. And the Rabbis, i.e., Rabbi Yosei and Rabbi Yehuda, who disagree, do not expound the word โ€œand.โ€

ื•ืจื‘ื ืŸ ืื™ื‘ืจื™ื ื•ืคื“ืจื™ื ืฉืœื ื ืชืขื›ืœื• ืžื‘ืขืจื‘ ืžืื™ ืขื‘ื™ื“ ืœื”ื• ืžื”ื“ืจ ืœื”ื• ืœืžืขืจื›ื” ื’ื“ื•ืœื” ื“ืชื ื™ื ืžื ื™ื™ืŸ ืœืื™ื‘ืจื™ื ื•ืคื“ืจื™ื ืฉืœื ื ืชืขื›ืœื• ืžื‘ืขืจื‘

And according to the Rabbis, what do they do with the limbs and the fats that were not fully consumed on the altar the previous evening? Where are they burned? A priest returns them to the large arrangement, where the process of their burning is completed. As it was taught in a baraita: From where is it derived that for limbs and fats that were not fully consumed on the altar the previous evening,

ืฉืกื•ื“ืจืŸ ืขืœ ื’ื‘ื™ ืžื–ื‘ื— ื•ืื ืื™ืŸ ืžื—ื–ื™ืงืŸ ืฉืกื•ื“ืจืŸ ืขืœ ื”ื›ื‘ืฉ ืื• ืขืœ ื’ื‘ื™ ืกื•ื‘ื‘ ืขื“ ืฉื™ืขืฉื” ืžืขืจื›ื” ื’ื“ื•ืœื” ื•ืกื•ื“ืจืŸ ืชืœืžื•ื“ ืœื•ืžืจ ืืฉืจ ืชืื›ืœ ื”ืืฉ ืืช ื”ืขื•ืœื” ืขืœ ื”ืžื–ื‘ื—

that they are arranged upon the altar, and if the space on the altar cannot hold them, that they are arranged upon the ramp or upon the ledge that protrudes from the altar, until the large arrangement is made the following day and then they are arranged upon it? The verse states: โ€œThat which the fire will consume of the burnt-offering, on the altarโ€ (Leviticus 6:3). This is taken to mean that those items that the fire already consumed are once again placed upon the altar.

ื•ืจื‘ื™ ืžืื™ืจ ืขื™ื›ื•ืœื™ ืขื•ืœื” ืืชื” ืžื—ื–ื™ืจ ื•ืื™ ืืชื” ืžื—ื–ื™ืจ ืขื™ื›ื•ืœื™ ืงื˜ื•ืจืช ื“ืชื ื™ ืจื‘ื™ ื—ื ื ื™ื ื‘ืจ ืžื ื™ื•ืžื™ ื‘ื“ื‘ื™ ืจื‘ื™ ืืœื™ืขื–ืจ ื‘ืŸ ื™ืขืงื‘ ืืฉืจ ืชืื›ืœ ื”ืืฉ ืืช ื”ืขื•ืœื” ืขืœ ื”ืžื–ื‘ื— ืขื™ื›ื•ืœื™ ืขื•ืœื” ืืชื” ืžื—ื–ื™ืจ ื•ืื™ ืืชื” ืžื—ื–ื™ืจ ืขื™ื›ื•ืœื™ ืงื˜ื•ืจืช

And how does Rabbi Meir expound this verse? He derives from it that if parts of a burnt-offering that were already partially consumed on the altar fell off the altar, you should return them to continue burning; but you do not return incense that was consumed and fell off of the inner incense altar. As Rabbi แธคananya bar Minyomi from the school of Rabbi Eliezer ben Yaโ€™akov taught in a baraita: The verse states: โ€œThat which the fire will consume of the burnt-offering on the altarโ€ (Leviticus 6:3). This teaches that if parts of a burnt-offering that were partially consumed fell off the altar, you should return them; but you do not return incense that was partially consumed and fell off the altar.

ื“ื›ื•ืœื™ ืขืœืžื ืžื™ื”ืช ืžื•ืกื™ืคื™ืŸ ื‘ื• ื‘ื™ื•ื ืื™ืช ืœื”ื• ืžื ื ืœื”ื• ื ืคืงื ืœื”ื• ืžื•ื”ืืฉ ื•ืืคื™ืœื• ืœืžืืŸ ื“ืœื ื“ืจื™ืฉ ื•ืื• ืณื•ืื• ื”ืืณ ื“ืจื™ืฉ

At any rate, everyone assumes there is an additional arrangement of wood that they add on that day, i.e., Yom Kippur, for the incense that is burned in the Holy of Holies. From where do they derive this? They derive it from the verse โ€œAnd the fire upon the altarโ€ (Leviticus 6:5). The apparently superfluous words โ€œand theโ€ allude to an additional fire. And even one who does not generally expound the word โ€œandโ€ does expound the phrase โ€œand the.โ€

ืืฉ ืชืžื™ื“ ืœืžืื™ ืืชื ืžื‘ืขื™ ืœื™ื” ืœื›ื“ืชื ื™ื ืืฉ ืชืžื™ื“ ืชื•ืงื“ ืขืœ ื”ืžื–ื‘ื— ืœื ืชื›ื‘ื” ืœื™ืžื“ ืขืœ ืžืขืจื›ื” ืฉื ื™ื” ืฉืœ ืงื˜ื•ืจืช ืฉืœื ืชื”ื ืืœื ืขืœ ื”ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ

The Gemara notes that there is an additional mention of the altar fire, which has not yet been explained: The phrase โ€œa perpetual fireโ€(Leviticus 6:6), for what halakha does it come to teach? It is required for the halakha that was taught in the following baraita: The verse states: โ€œA perpetual fire shall be kept burning on the altar, it shall not go outโ€ (Leviticus 6:6). This teaches about the second arrangement of wood to produce coals for the incense, that it is set up only on the outer altar.

ืืฉ ืžื—ืชื” ื•ืžื ื•ืจื” ืžื ื™ื™ืŸ ื•ื“ื™ืŸ ื”ื•ื ื ืืžืจื” ืืฉ ื‘ืงื˜ื•ืจืช ื•ื ืืžืจื” ืืฉ ื‘ืžื—ืชื” ื•ืžื ื•ืจื” ืžื” ืœื”ืœืŸ ืขืœ ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ ืืฃ ื›ืืŸ ืขืœ ื”ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ

From where is it derived that coals of fire that are taken with a coal pan for the incense on Yom Kippur and for the fire for lighting the candelabrum must also be from the outer altar? It is a logical derivation. โ€œFireโ€ is stated with regard to the daily incense offering, and โ€œfireโ€ is stated with regard to the incense coal pan and the candelabrum. Just as there, in the case of the daily incense offering, the fire is taken from upon the outer altar, so too here, in the case of the incense coal pan and the candelabrum, the fire should be taken from upon the outer altar.

ืื• ื›ืœืš ืœื“ืจืš ื–ื• ื ืืžืจื” ืืฉ ื‘ืงื˜ื•ืจืช ื•ื ืืžืจื” ืืฉ ื‘ืžื—ืชื” ื•ืžื ื•ืจื” ืžื” ืœื”ืœืŸ ื‘ืกืžื•ืš ืœื• ืืฃ ืžื—ืชื” ื•ืžื ื•ืจื” ื‘ืกืžื•ืš ืœื•

If the matter is derived through reasoning, it is also possible to posit an alternative argument: Or, alternatively, one could go this way. โ€œFireโ€ is stated with regard to the daily incense offering, and โ€œfireโ€ is stated with regard to the incense coal pan and the candelabrum. Just as there, in the case of the daily incense offering, the fire is taken from a place near to it, i.e., the outer altar, so too, in the case of the incense coal pan and the candelabrum, the fire should be taken from a place near to it, i.e., the inner altar.

ืชืœืžื•ื“ ืœื•ืžืจ ืืฉ ืชืžื™ื“ ืชื•ืงื“ ืขืœ ื”ืžื–ื‘ื— ืœื ืชื›ื‘ื” ืืฉ ืชืžื™ื“ ืฉืืžืจืชื™ ืœืš ืœื ืชื”ื ืืœื ื‘ืจืืฉื• ืฉืœ ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ

Since there are two equally logical derivations, a verse is required to teach the halakha. The verse states: โ€œA perpetual fire shall be kept burning on the altar, it shall not go outโ€ (Leviticus 6:6). The โ€œperpetual fireโ€ that I told you, i.e., the fire of the candelabrum, about which the Torah states โ€œa lamp to burn continuallyโ€ (Exodus 27:20), should be lit only from a fire that is upon the top of the outer altar.

ืœืžื“ื ื• ืืฉ ืœืžื ื•ืจื” ืืฉ ืœืžื—ืชื” ืžื ื™ื™ืŸ ื•ื“ื™ืŸ ื”ื•ื ื ืืžืจื” ืืฉ ื‘ืžื—ืชื” ื•ื ืืžืจื” ืืฉ ื‘ืžื ื•ืจื” ืžื” ืœื”ืœืŸ ืขืœ ื’ื‘ื™ ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ ืืฃ ื›ืืŸ ืขืœ ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ

We have therefore learned the source for the fire for the candelabrum. From where do we derive the same halakha for the fire for the incense coal pan on Yom Kippur? It is a logical derivation. โ€œFireโ€ is stated with regard to the incense coal pan on Yom Kippur, and โ€œfireโ€ is stated with regard to the candelabrum. Just as there, in the case of the candelabrum, the fire is taken from upon the outer altar, so too, here, in the case of the incense coal pan, the fire should be taken from upon the outer altar.

ืื• ื›ืœืš ืœื“ืจืš ื–ื• ื ืืžืจื” ืืฉ ื‘ืงื˜ื•ืจืช ื•ื ืืžืจื” ืืฉ ื‘ืžื—ืชื” ืžื” ืœื”ืœืŸ ื‘ืกืžื•ืš ืœื• ืืฃ ื›ืืŸ ื‘ืกืžื•ืš ืœื•

If the matter is derived through reasoning, it is also possible to posit an alternative argument: Or, alternatively, one could go this way: โ€œFireโ€ is stated with regard to the daily incense offering, and โ€œfireโ€ is stated with regard to the incense coal pan on Yom Kippur. Just as there, in the case of the daily incense offering, the fire is taken from a place near to it, i.e., the outer altar, so too, here, in the case of fire for the incense coal pan, the fire should be taken from a place near to it, i.e., the inner altar.

ืชืœืžื•ื“ ืœื•ืžืจ ื•ืœืงื— ืžืœื ื”ืžื—ืชื” ื’ื—ืœื™ ืืฉ ืžืขืœ ื”ืžื–ื‘ื— ืžืœืคื ื™ ื”ืณ ืื™ื–ื”ื• ืžื–ื‘ื— ืฉืžืงืฆืชื• ืœืคื ื™ ื”ืณ ื•ืื™ืŸ ื›ื•ืœื• ืœืคื ื™ ื”ืณ ื”ื•ื™ ืื•ืžืจ ื–ื” ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ

Since there are two equally logical derivations, a verse is required to teach the halakha: The verse states: โ€œAnd he shall take a pan full of coals of fire from upon the altar from before the Lordโ€ (Leviticus 16:12). The description of the altar being โ€œfrom before the Lordโ€ suggests it is not entirely before the Lord. Which altar is only partially before the Lord, but not all of it is before the Lord, i.e., part of it lies directly parallel to the Sanctuary, but part of it does not? You must say that this is the outer altar. Only the western side of it lies parallel to the entrance to the Sanctuary. In contrast, the inner altar is entirely within the Sanctuary and so is considered entirely before the Lord.

ื•ืื™ืฆื˜ืจื™ืš ืœืžื™ื›ืชื‘ ืžืขืœ ื”ืžื–ื‘ื— ื•ืื™ืฆื˜ืจื™ืš ืœืžื™ื›ืชื‘ ืžืœืคื ื™ ื”ืณ ื“ืื™ ื›ืชื‘ ืจื—ืžื ื ืžืขืœ ื”ืžื–ื‘ื— ื”ื•ื” ืืžื™ื ื ืžืื™ ืžื–ื‘ื— ืžื–ื‘ื— ืคื ื™ืžื™ ื›ืชื‘ ืจื—ืžื ื ืžืœืคื ื™ ื”ืณ ื•ืื™ ื›ืชื‘ ืจื—ืžื ื ืžืœืคื ื™ ื”ืณ ื”ื•ื” ืืžื™ื ื ื“ื•ืงื ืžืœืคื ื™ ื”ืณ

And it is necessary to write โ€œfrom upon the altarโ€ and it is necessary to write โ€œfrom before Godโ€ because if the Merciful One had written only โ€œfrom upon the altarโ€ I would have said: What altar is the verse referring to? The inner altar. Therefore, the Merciful One writes โ€œfrom before God.โ€ And if the Merciful One had written only โ€œfrom before God,โ€ I would have said it means specifically from the part of the altar that lies before God, i.e., from the northwestern corner, which lies directly parallel to the entrance of the Sanctuary;

Masechet Yoma is sponsored by Vicky Harari in commemoration of her father's Yahrzeit, Avraham Baruch Hacohen ben Zeev Eliyahu Eckstein z'l, a Holocaust survivor and a feminist before it was fashionable. And in gratitude to Michelle Cohen Farber for revolutionizing women's learning worldwide.

This month's shiurim are sponsored by Josh Sussman in honor of both his wife, Romiโ€™s 50th birthday and son, Zeli. "He will, Bโ€™Ezrat HaShem, be making his first solo siyum on Masechet Yoma at his Bar Mitzvah in July".

And for a refuah shleima for Pesha Etel bat Sarah.

  • This monthโ€™s learning is sponsored by Jon and Yael Cohen in memory of Dr. Robert Van Amerongen.ย May his memory be blessed.

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Yoma 45

The William Davidson Talmud | Powered by Sefaria

Yoma 45

ืฉื“ื•ืžื” ืœืคื– ื–ื”ื‘ ืฉื—ื•ื˜ ืฉื ื˜ื•ื” ื›ื—ื•ื˜ ื–ื”ื‘ ืกื’ื•ืจ ื‘ืฉืขื” ืฉื ืคืชื— ื›ืœ ื”ื—ื ื•ื™ื•ืช ื ืกื’ืจื•ืช ื–ื”ื‘ ืคืจื•ื™ื ืฉื“ื•ืžื” ืœื“ื ื”ืคืจื™ื

because it resembles the luster of pearls [paz] in the way it glistens. Shaแธฅut gold is named as such because it is very malleable and is spun like thread [shenitve keแธฅut]. Shaแธฅut is a contraction of the words shenitve keแธฅut. Closed gold is so called because when a shop opens to sell it, all the other shops close, as no one is interested in purchasing any other type of gold. Parvayim gold is so called because its redness resembles the blood of bulls [parim].

ืจื‘ ืืฉื™ ืืžืจ ื—ืžืฉื” ื”ืŸ ื•ื›ืœ ื—ื“ ื•ื—ื“ ืื™ืช ื‘ื™ื” ื–ื”ื‘ ื•ื–ื”ื‘ ื˜ื•ื‘ ืชื ื™ื ื ืžื™ ื”ื›ื™ ื‘ื›ืœ ื™ื•ื ื”ื™ื” ื–ื”ื‘ื” ื™ืจื•ืง ื•ื”ื™ื•ื ืื“ื•ื ื•ื”ื™ื™ื ื• ื–ื”ื‘ ืคืจื•ื™ื ืฉื“ื•ืžื” ืœื“ื ื”ืคืจื™ื

Rav Ashi said: There are in fact only five types of gold, the last five in Rav แธคisdaโ€™s list. Gold and good gold are not independent categories; rather, each and every one of the types of gold has two varieties: Regular gold and a superior variety called good gold. That was also taught in a baraita with regard to parvayim gold: On every other day the coal pan was made of greenish gold, but on this day it was made of a red gold, and this is the parvayim gold which resembles the blood of bulls.

ื‘ื›ืœ ื™ื•ื ืžืงืจื™ื‘ ืคืจืก ืฉื—ืจื™ืช ื•ื›ื•ืณ ื‘ื›ืœ ื™ื•ื ื”ื™ืชื” ื“ืงื” ื•ื”ื™ื•ื ื“ืงื” ืžืŸ ื”ื“ืงื” ืชื ื• ืจื‘ื ืŸ ื“ืงื” ืžื” ืชืœืžื•ื“ ืœื•ืžืจ ื•ื”ืœื ื›ื‘ืจ ื ืืžืจ ื•ืฉื—ืงืช ืžืžื ื” ื”ื“ืง ืืœื ืœื”ื‘ื™ื ื“ืงื” ืžืŸ ื”ื“ืงื”

ยง The mishna states: On every other day, a priest sacrificed a peras, half of a maneh, of incense in the morning, and a peras in the afternoon, but on this day the High Priest adds an additional handful of incense and burns it in the Holy of Holies. On every other day, the incense was ground fine as prescribed by the Torah, but on this day it was superfine. The Sages taught in a baraita: The verse states with regard to the incense on Yom Kippur that it is โ€œfinely ground aromatic incenseโ€ (Leviticus 16:12). What does the verse mean to teach by this? Has it not already been stated: โ€œAnd you shall grind some of it finelyโ€ (Exodus 30:36)? Rather, it teaches that on Yom Kippur the incense has to be superfine.

ื‘ื›ืœ ื™ื•ื ื›ื”ื ื™ื ืขื•ืœื™ืŸ ื‘ืžื–ืจื—ื• ืฉืœ ื›ื‘ืฉ ื“ืืžืจ ืžืจ ื›ืœ ืคื™ื ื•ืช ืฉืืชื” ืคื•ื ื” ืœื ื™ื”ื• ืืœื ื“ืจืš ื™ืžื™ืŸ ืœืžื–ืจื—

ยง The mishna states: On every other day, priests ascend on the eastern side of the ramp. A baraita explains the reason for this: As the Master said: All the turns that you turn should be only to the right, which, after ascending the altar, means one will turn to the east and will mean one will circulate the altar in a counter-clockwise fashion. When they descended, they again turned to the right, which is to the west of the ramp.

ื•ื”ื™ื•ื (ืขื•ืœื™ืŸ) ื‘ืืžืฆืข (ื•ื™ื•ืจื“ื™ืŸ) ื‘ืืžืฆืข ืžืื™ ื˜ืขืžื ืžืฉื•ื ื›ื‘ื•ื“ื• ื“ื›ื”ืŸ ื’ื“ื•ืœ

ยง The mishna continues: But on this day the priests ascend in the middle of the ramp and descend in the middle. What is the reason? Due to the eminence of the High Priest he should not walk on the side but in the middle.

ื‘ื›ืœ ื™ื•ื ื›ื”ืŸ [ื’ื“ื•ืœ ] ืžืงื“ืฉ ื™ื“ื™ื• ื•ืจื’ืœื™ื• ืžืŸ ื”ื›ื™ื•ืจ ื•ื›ื•ืณ ืžืื™ ื˜ืขืžื ืžืฉื•ื ื›ื‘ื•ื“ื• ืฉืœ ื›ื”ืŸ ื’ื“ื•ืœ

ยง We learned in the mishna that every other day the High Priest sanctifies his hands and his feet from the laver like the other priests, and on this day he sanctifies them from the golden flask. What is the reason? Due to the eminence of the High Priest.

ื‘ื›ืœ ื™ื•ื ื”ื™ื• ืฉื ืืจื‘ืข ืžืขืจื›ื•ืช ืชื ื• ืจื‘ื ืŸ ื‘ื›ืœ ื™ื•ื ื”ื™ื• ืฉืชื™ื ืžืขืจื›ื•ืช ื•ื”ื™ื•ื ืฉืœืฉ ืื—ืช ืžืขืจื›ื” ื’ื“ื•ืœื” ื•ืื—ืช ืžืขืจื›ื” ืฉื ื™ื” ืฉืœ ืงื˜ื•ืจืช ื•ืื—ืช ืฉืžื•ืกื™ืคื™ืŸ ื‘ื• ื‘ื™ื•ื ื“ื‘ืจื™ ืจื‘ื™ ื™ื”ื•ื“ื”

ยง The mishna states: On every other day, there were four arrangements of wood there, upon the altar, but on this day there were five. The Sages taught in the Tosefta: On every other day there were two arrangements of wood on the altar, but on this day there were three: One, the large arrangement; and one, the second arrangement for coals for the incense; and one, the additional arrangement of wood, which they add on that day for the incense that is burned in the Holy of Holies. This is the statement of Rabbi Yehuda.

ืจื‘ื™ ื™ื•ืกื™ ืื•ืžืจ ื‘ื›ืœ ื™ื•ื ืฉืœืฉ ื•ื”ื™ื•ื ืืจื‘ืข ืื—ืช ืฉืœ ืžืขืจื›ื” ื’ื“ื•ืœื” ื•ืื—ืช ืžืขืจื›ื” ืฉื ื™ื” ืฉืœ ืงื˜ื•ืจืช ื•ืื—ืช ืฉืœ ืงื™ื•ื ื”ืืฉ ื•ืื—ืช ืฉืžื•ืกื™ืคื™ืŸ ื‘ื• ื‘ื™ื•ื

Rabbi Yosei says: On every other day there were three arrangements, but on this day there were four: One, the large arrangement; and one, the second arrangement for the incense; and one, for the upkeep of the fire, so that if the fire of the large arrangement begins to die down, wood from this arrangement may be added to it to raise the flames; and one, the additional arrangement of wood that they add on that day for the incense that is burned in the Holy of Holies.

ืจื‘ื™ (ืžืื™ืจ) ืื•ืžืจ ื‘ื›ืœ ื™ื•ื ืืจื‘ืข ื•ื”ื™ื•ื ื—ืžืฉ ืื—ืช ืฉืœ ืžืขืจื›ื” ื’ื“ื•ืœื” ื•ืื—ืช ืฉืœ ืžืขืจื›ื” ืฉื ื™ื” ืฉืœ ืงื˜ื•ืจืช ื•ืื—ืช ืฉืœ ืงื™ื•ื ื”ืืฉ ื•ืื—ืช ืœืื™ื‘ืจื™ื ื•ืคื“ืจื™ื ืฉืœื ื ืชืขื›ืœื• ืžื‘ืขืจื‘ ื•ืื—ืช ืฉืžื•ืกื™ืคื™ืŸ ื‘ื• ื‘ื™ื•ื

Rabbi Meir says: On every other day there were four arrangements of wood on the altar but on this day there were five: One, the large arrangement; and one, the second arrangement for the incense; and one, for the upkeep of the fire; and one, for burning the limbs and fats that were not fully consumed on the altar the previous evening; and one, the additional arrangement of wood that they add on that day for the incense that is burned in the Holy of Holies.

ื“ื›ื•ืœื™ ืขืœืžื ืžื™ื”ืช ืชืจืชื™ ืื™ืช ืœื”ื• ืžื ืœืŸ ืืžืจ ืงืจื ื”ื™ื ื”ืขื•ืœื” ืขืœ ืžื•ืงื“ื” ืขืœ ื”ืžื–ื‘ื— ื›ืœ ื”ืœื™ืœื” ื–ื• ืžืขืจื›ื” ื’ื“ื•ืœื” ื•ืืฉ ื”ืžื–ื‘ื— ืชื•ืงื“ ื‘ื• ื–ื• ืžืขืจื›ื” ืฉื ื™ื” ืฉืœ ืงื˜ื•ืจืช ื•ืจื‘ื™ ื™ื•ืกื™ ืงื™ื•ื ื”ืืฉ ืžื ื ืœื™ื” ื ืคืงื ืœื™ื” ืžื•ื”ืืฉ ืขืœ ื”ืžื–ื‘ื— ืชื•ืงื“ ื‘ื•

The Gemara analyzes the different opinions: At any rate, everyone has at least two arrangements in their calculations. From where do we derive this? The verse states: โ€œIt is the burnt-offering on the flame on the altar all nightโ€ (Leviticus 6:2); this is referring to the large arrangement. It states further: โ€œAnd the fire of the altar shall be kept burning therebyโ€ (Leviticus 6:2), this additional mention of a fire is referring to the second arrangement, which is for the incense. And from where does Rabbi Yosei learn about the additional arrangement for the upkeep of the fire? He derives it from the verse: โ€œAnd the fire upon the altar shall be kept burning therebyโ€ (Leviticus 6:5), which mentions fire for the third time.

ื•ืจื‘ื™ ื™ื”ื•ื“ื” ื”ื”ื•ื ืœื”ืฆืชืช ืืœื™ืชื ื”ื•ื ื“ืืชื ื“ืชื ื™ื ื”ื™ื” ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืžื ื™ื™ืŸ ืœื”ืฆืชืช ืืœื™ืชื ืฉืœื ืชื”ื ืืœื ื‘ืจืืฉื• ืฉืœ ืžื–ื‘ื— ืชืœืžื•ื“ ืœื•ืžืจ ื•ื”ืืฉ ืขืœ ื”ืžื–ื‘ื— ืชื•ืงื“ ื‘ื• ืืžืจ ืจื‘ื™ ื™ื•ืกื™ ืžื ื™ื™ืŸ ืฉืขื•ืฉื” ืžืขืจื›ื” ืœืงื™ื•ื ื”ืืฉ ืชืœืžื•ื“ ืœื•ืžืจ ื•ื”ืืฉ ืขืœ ื”ืžื–ื‘ื— ืชื•ืงื“ ื‘ื•

And how does Rabbi Yehuda, who holds that normally there are only two arrangements, explain this third mention of a fire? That additional mention comes to teach about the kindling of the thin wood chips, which were used to ignite the fires on the altar, as it was taught in a baraita: Rabbi Yehuda would say: From where is it derived that the kindling of the wood chips should be done only at the top of the altar, rather than setting them alight at the bottom of the altar and carrying them up? The verse states: โ€œAnd the fire upon the altar shall be kept burning therebyโ€ (Leviticus 6:5), which indicates that the fire that is brought there has to be lit on the altar itself. Rabbi Yosei said: From where is it derived that an arrangement for the upkeep of the fire is made? The verse states: โ€œAnd the fire upon the altar shall be kept burning therebyโ€ (Leviticus 6:5).

ื•ืจื‘ื™ ื™ื•ืกื™ ื”ืฆืชืช ืืœื™ืชื ืžื ื ืœื™ื” ื ืคืงื ืœื™ื” ืžื”ื™ื›ื ื“ื ืคืงื ืœื™ื” ืœืจื‘ื™ ืฉืžืขื•ืŸ ื“ืชื ื™ื ื•ื ืชื ื• ื‘ื ื™ ืื”ืจืŸ ื”ื›ื”ืŸ ืืฉ ืขืœ ื”ืžื–ื‘ื— ืœื™ืžื“ ืขืœ ื”ืฆืชืช ืืœื™ืชื ืฉืœื ืชื”ื ืืœื ื‘ื›ื”ืŸ ื›ืฉืจ ื•ื‘ื›ืœื™ ืฉืจืช ื“ื‘ืจื™ ืจื‘ื™ ื™ื”ื•ื“ื” ืืžืจ ืœื• ืจื‘ื™ ืฉืžืขื•ืŸ ื•ื›ื™ ืชืขืœื” ืขืœ ื“ืขืชืš ืฉื–ืจ ืงืจื‘ ืœื’ื‘ื™ ืžื–ื‘ื— ืืœื ืœื™ืžื“ ืขืœ ื”ืฆืชืช ืืœื™ืชื ืฉืœื ืชื”ื ืืœื ื‘ืจืืฉื• ืฉืœ ืžื–ื‘ื—

And from where does Rabbi Yosei derive that the kindling of the wood chips should be at the top of the altar? He derives it from the same place that Rabbi Shimon derives it. As it was taught in a baraita: The verse states: โ€œAnd the sons of Aaron the priest shall put fire upon the altarโ€ (Leviticus 1:7), which teaches about the kindling of the wood chips that it may be done only by a fit priest and one who is robed in the priestly vestments of service; this is the statement of Rabbi Yehuda. Rabbi Shimon said to him: There is no need for a verse to teach that a priest must kindle the chips, for could it enter your mind that a non-priest could approach the altar? Rather, this verse teaches about the kindling of the wood chips, that they may be lit only at the top of the altar.

ื•ืจื‘ื™ ื™ื”ื•ื“ื” ืื™ ืžื”ืชื ื”ื•ื” ืืžื™ื ื ืงืื™ ืืืจืขื ื•ืขื‘ื™ื“ ื‘ืžืคื•ื—ื ืงื ืžืฉืžืข ืœืŸ

And what would Rabbi Yehuda respond to Rabbi Shimonโ€™s reasoning? If this halakha was derived from there, I would have said a non-priest could light the fire on the altar by standing on the ground below and using a bellows to fan the flames on the top of the altar. Therefore, this verse teaches us that in all circumstances the person kindling the fire must be a priest.

ื•ืจื‘ื™ ืžืื™ืจ ืื™ื‘ืจื™ื ื•ืคื“ืจื™ื ืฉืœื ื ืชืขื›ืœื• ืžื‘ืขืจื‘ ืžื ื ืœื™ื” ื ืคืงื ืœื™ื” ืžื•ืืฉ ื•ืจื‘ื ืŸ ื•ืื• ืœื ื“ืจืฉื™

And from where does Rabbi Meir learn about an additional arrangement for the limbs and the fats that were not fully consumed on the altar the previous evening? He derives it from the phrase โ€œand the fire.โ€ The apparently superfluous word โ€œandโ€ alludes to the existence of an additional arrangement. And the Rabbis, i.e., Rabbi Yosei and Rabbi Yehuda, who disagree, do not expound the word โ€œand.โ€

ื•ืจื‘ื ืŸ ืื™ื‘ืจื™ื ื•ืคื“ืจื™ื ืฉืœื ื ืชืขื›ืœื• ืžื‘ืขืจื‘ ืžืื™ ืขื‘ื™ื“ ืœื”ื• ืžื”ื“ืจ ืœื”ื• ืœืžืขืจื›ื” ื’ื“ื•ืœื” ื“ืชื ื™ื ืžื ื™ื™ืŸ ืœืื™ื‘ืจื™ื ื•ืคื“ืจื™ื ืฉืœื ื ืชืขื›ืœื• ืžื‘ืขืจื‘

And according to the Rabbis, what do they do with the limbs and the fats that were not fully consumed on the altar the previous evening? Where are they burned? A priest returns them to the large arrangement, where the process of their burning is completed. As it was taught in a baraita: From where is it derived that for limbs and fats that were not fully consumed on the altar the previous evening,

ืฉืกื•ื“ืจืŸ ืขืœ ื’ื‘ื™ ืžื–ื‘ื— ื•ืื ืื™ืŸ ืžื—ื–ื™ืงืŸ ืฉืกื•ื“ืจืŸ ืขืœ ื”ื›ื‘ืฉ ืื• ืขืœ ื’ื‘ื™ ืกื•ื‘ื‘ ืขื“ ืฉื™ืขืฉื” ืžืขืจื›ื” ื’ื“ื•ืœื” ื•ืกื•ื“ืจืŸ ืชืœืžื•ื“ ืœื•ืžืจ ืืฉืจ ืชืื›ืœ ื”ืืฉ ืืช ื”ืขื•ืœื” ืขืœ ื”ืžื–ื‘ื—

that they are arranged upon the altar, and if the space on the altar cannot hold them, that they are arranged upon the ramp or upon the ledge that protrudes from the altar, until the large arrangement is made the following day and then they are arranged upon it? The verse states: โ€œThat which the fire will consume of the burnt-offering, on the altarโ€ (Leviticus 6:3). This is taken to mean that those items that the fire already consumed are once again placed upon the altar.

ื•ืจื‘ื™ ืžืื™ืจ ืขื™ื›ื•ืœื™ ืขื•ืœื” ืืชื” ืžื—ื–ื™ืจ ื•ืื™ ืืชื” ืžื—ื–ื™ืจ ืขื™ื›ื•ืœื™ ืงื˜ื•ืจืช ื“ืชื ื™ ืจื‘ื™ ื—ื ื ื™ื ื‘ืจ ืžื ื™ื•ืžื™ ื‘ื“ื‘ื™ ืจื‘ื™ ืืœื™ืขื–ืจ ื‘ืŸ ื™ืขืงื‘ ืืฉืจ ืชืื›ืœ ื”ืืฉ ืืช ื”ืขื•ืœื” ืขืœ ื”ืžื–ื‘ื— ืขื™ื›ื•ืœื™ ืขื•ืœื” ืืชื” ืžื—ื–ื™ืจ ื•ืื™ ืืชื” ืžื—ื–ื™ืจ ืขื™ื›ื•ืœื™ ืงื˜ื•ืจืช

And how does Rabbi Meir expound this verse? He derives from it that if parts of a burnt-offering that were already partially consumed on the altar fell off the altar, you should return them to continue burning; but you do not return incense that was consumed and fell off of the inner incense altar. As Rabbi แธคananya bar Minyomi from the school of Rabbi Eliezer ben Yaโ€™akov taught in a baraita: The verse states: โ€œThat which the fire will consume of the burnt-offering on the altarโ€ (Leviticus 6:3). This teaches that if parts of a burnt-offering that were partially consumed fell off the altar, you should return them; but you do not return incense that was partially consumed and fell off the altar.

ื“ื›ื•ืœื™ ืขืœืžื ืžื™ื”ืช ืžื•ืกื™ืคื™ืŸ ื‘ื• ื‘ื™ื•ื ืื™ืช ืœื”ื• ืžื ื ืœื”ื• ื ืคืงื ืœื”ื• ืžื•ื”ืืฉ ื•ืืคื™ืœื• ืœืžืืŸ ื“ืœื ื“ืจื™ืฉ ื•ืื• ืณื•ืื• ื”ืืณ ื“ืจื™ืฉ

At any rate, everyone assumes there is an additional arrangement of wood that they add on that day, i.e., Yom Kippur, for the incense that is burned in the Holy of Holies. From where do they derive this? They derive it from the verse โ€œAnd the fire upon the altarโ€ (Leviticus 6:5). The apparently superfluous words โ€œand theโ€ allude to an additional fire. And even one who does not generally expound the word โ€œandโ€ does expound the phrase โ€œand the.โ€

ืืฉ ืชืžื™ื“ ืœืžืื™ ืืชื ืžื‘ืขื™ ืœื™ื” ืœื›ื“ืชื ื™ื ืืฉ ืชืžื™ื“ ืชื•ืงื“ ืขืœ ื”ืžื–ื‘ื— ืœื ืชื›ื‘ื” ืœื™ืžื“ ืขืœ ืžืขืจื›ื” ืฉื ื™ื” ืฉืœ ืงื˜ื•ืจืช ืฉืœื ืชื”ื ืืœื ืขืœ ื”ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ

The Gemara notes that there is an additional mention of the altar fire, which has not yet been explained: The phrase โ€œa perpetual fireโ€(Leviticus 6:6), for what halakha does it come to teach? It is required for the halakha that was taught in the following baraita: The verse states: โ€œA perpetual fire shall be kept burning on the altar, it shall not go outโ€ (Leviticus 6:6). This teaches about the second arrangement of wood to produce coals for the incense, that it is set up only on the outer altar.

ืืฉ ืžื—ืชื” ื•ืžื ื•ืจื” ืžื ื™ื™ืŸ ื•ื“ื™ืŸ ื”ื•ื ื ืืžืจื” ืืฉ ื‘ืงื˜ื•ืจืช ื•ื ืืžืจื” ืืฉ ื‘ืžื—ืชื” ื•ืžื ื•ืจื” ืžื” ืœื”ืœืŸ ืขืœ ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ ืืฃ ื›ืืŸ ืขืœ ื”ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ

From where is it derived that coals of fire that are taken with a coal pan for the incense on Yom Kippur and for the fire for lighting the candelabrum must also be from the outer altar? It is a logical derivation. โ€œFireโ€ is stated with regard to the daily incense offering, and โ€œfireโ€ is stated with regard to the incense coal pan and the candelabrum. Just as there, in the case of the daily incense offering, the fire is taken from upon the outer altar, so too here, in the case of the incense coal pan and the candelabrum, the fire should be taken from upon the outer altar.

ืื• ื›ืœืš ืœื“ืจืš ื–ื• ื ืืžืจื” ืืฉ ื‘ืงื˜ื•ืจืช ื•ื ืืžืจื” ืืฉ ื‘ืžื—ืชื” ื•ืžื ื•ืจื” ืžื” ืœื”ืœืŸ ื‘ืกืžื•ืš ืœื• ืืฃ ืžื—ืชื” ื•ืžื ื•ืจื” ื‘ืกืžื•ืš ืœื•

If the matter is derived through reasoning, it is also possible to posit an alternative argument: Or, alternatively, one could go this way. โ€œFireโ€ is stated with regard to the daily incense offering, and โ€œfireโ€ is stated with regard to the incense coal pan and the candelabrum. Just as there, in the case of the daily incense offering, the fire is taken from a place near to it, i.e., the outer altar, so too, in the case of the incense coal pan and the candelabrum, the fire should be taken from a place near to it, i.e., the inner altar.

ืชืœืžื•ื“ ืœื•ืžืจ ืืฉ ืชืžื™ื“ ืชื•ืงื“ ืขืœ ื”ืžื–ื‘ื— ืœื ืชื›ื‘ื” ืืฉ ืชืžื™ื“ ืฉืืžืจืชื™ ืœืš ืœื ืชื”ื ืืœื ื‘ืจืืฉื• ืฉืœ ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ

Since there are two equally logical derivations, a verse is required to teach the halakha. The verse states: โ€œA perpetual fire shall be kept burning on the altar, it shall not go outโ€ (Leviticus 6:6). The โ€œperpetual fireโ€ that I told you, i.e., the fire of the candelabrum, about which the Torah states โ€œa lamp to burn continuallyโ€ (Exodus 27:20), should be lit only from a fire that is upon the top of the outer altar.

ืœืžื“ื ื• ืืฉ ืœืžื ื•ืจื” ืืฉ ืœืžื—ืชื” ืžื ื™ื™ืŸ ื•ื“ื™ืŸ ื”ื•ื ื ืืžืจื” ืืฉ ื‘ืžื—ืชื” ื•ื ืืžืจื” ืืฉ ื‘ืžื ื•ืจื” ืžื” ืœื”ืœืŸ ืขืœ ื’ื‘ื™ ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ ืืฃ ื›ืืŸ ืขืœ ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ

We have therefore learned the source for the fire for the candelabrum. From where do we derive the same halakha for the fire for the incense coal pan on Yom Kippur? It is a logical derivation. โ€œFireโ€ is stated with regard to the incense coal pan on Yom Kippur, and โ€œfireโ€ is stated with regard to the candelabrum. Just as there, in the case of the candelabrum, the fire is taken from upon the outer altar, so too, here, in the case of the incense coal pan, the fire should be taken from upon the outer altar.

ืื• ื›ืœืš ืœื“ืจืš ื–ื• ื ืืžืจื” ืืฉ ื‘ืงื˜ื•ืจืช ื•ื ืืžืจื” ืืฉ ื‘ืžื—ืชื” ืžื” ืœื”ืœืŸ ื‘ืกืžื•ืš ืœื• ืืฃ ื›ืืŸ ื‘ืกืžื•ืš ืœื•

If the matter is derived through reasoning, it is also possible to posit an alternative argument: Or, alternatively, one could go this way: โ€œFireโ€ is stated with regard to the daily incense offering, and โ€œfireโ€ is stated with regard to the incense coal pan on Yom Kippur. Just as there, in the case of the daily incense offering, the fire is taken from a place near to it, i.e., the outer altar, so too, here, in the case of fire for the incense coal pan, the fire should be taken from a place near to it, i.e., the inner altar.

ืชืœืžื•ื“ ืœื•ืžืจ ื•ืœืงื— ืžืœื ื”ืžื—ืชื” ื’ื—ืœื™ ืืฉ ืžืขืœ ื”ืžื–ื‘ื— ืžืœืคื ื™ ื”ืณ ืื™ื–ื”ื• ืžื–ื‘ื— ืฉืžืงืฆืชื• ืœืคื ื™ ื”ืณ ื•ืื™ืŸ ื›ื•ืœื• ืœืคื ื™ ื”ืณ ื”ื•ื™ ืื•ืžืจ ื–ื” ืžื–ื‘ื— ื”ื—ื™ืฆื•ืŸ

Since there are two equally logical derivations, a verse is required to teach the halakha: The verse states: โ€œAnd he shall take a pan full of coals of fire from upon the altar from before the Lordโ€ (Leviticus 16:12). The description of the altar being โ€œfrom before the Lordโ€ suggests it is not entirely before the Lord. Which altar is only partially before the Lord, but not all of it is before the Lord, i.e., part of it lies directly parallel to the Sanctuary, but part of it does not? You must say that this is the outer altar. Only the western side of it lies parallel to the entrance to the Sanctuary. In contrast, the inner altar is entirely within the Sanctuary and so is considered entirely before the Lord.

ื•ืื™ืฆื˜ืจื™ืš ืœืžื™ื›ืชื‘ ืžืขืœ ื”ืžื–ื‘ื— ื•ืื™ืฆื˜ืจื™ืš ืœืžื™ื›ืชื‘ ืžืœืคื ื™ ื”ืณ ื“ืื™ ื›ืชื‘ ืจื—ืžื ื ืžืขืœ ื”ืžื–ื‘ื— ื”ื•ื” ืืžื™ื ื ืžืื™ ืžื–ื‘ื— ืžื–ื‘ื— ืคื ื™ืžื™ ื›ืชื‘ ืจื—ืžื ื ืžืœืคื ื™ ื”ืณ ื•ืื™ ื›ืชื‘ ืจื—ืžื ื ืžืœืคื ื™ ื”ืณ ื”ื•ื” ืืžื™ื ื ื“ื•ืงื ืžืœืคื ื™ ื”ืณ

And it is necessary to write โ€œfrom upon the altarโ€ and it is necessary to write โ€œfrom before Godโ€ because if the Merciful One had written only โ€œfrom upon the altarโ€ I would have said: What altar is the verse referring to? The inner altar. Therefore, the Merciful One writes โ€œfrom before God.โ€ And if the Merciful One had written only โ€œfrom before God,โ€ I would have said it means specifically from the part of the altar that lies before God, i.e., from the northwestern corner, which lies directly parallel to the entrance of the Sanctuary;

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