Questions are asked regarding the laws of lina and whether those laws apply to washing of hands and feet.
Siyum Masechet Avodah Zarah
Siyum Masechet Avodah Zarah is dedicated with love and pride to Terri Krivosha from her husband, Rabbi Hayim Herring, her children, Tamar, Avi and Shaina, and her grandchildren, Noam, Liba, and Orly, for completing her first Daf Yomi cycle. You embody the words of Micah 6:8, and “do justice, love goodness, and walk modestly with HaShem.”
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Siyum Masechet Avodah Zarah
Siyum Masechet Avodah Zarah is dedicated with love and pride to Terri Krivosha from her husband, Rabbi Hayim Herring, her children, Tamar, Avi and Shaina, and her grandchildren, Noam, Liba, and Orly, for completing her first Daf Yomi cycle. You embody the words of Micah 6:8, and “do justice, love goodness, and walk modestly with HaShem.”
Zevachim 20
מַהוּ דְּתֵימָא: הָנֵי מִילֵּי – עֲבוֹדָה דִּמְעַכְּבָא כַּפָּרָה, אֲבָל עֲבוֹדָה דְּלָא מְעַכְּבָא כַּפָּרָה – לָא; קָא מַשְׁמַע לַן.
The Gemara responds: Lest you say that this matter, sanctification of the hands and feet, applies only to a rite that is indispensable for effecting atonement, e.g., sprinkling the blood on the altar; but a rite that is not indispensable for effecting atonement, e.g., placing the fats and sacrificial portions of the offering on the altar, does not require prior sanctification of the hands and feet, therefore this verse teaches us that even such rites require sanctification of the hands and feet.
כִּי אֲתָא רַב דִּימִי, אָמַר רַבִּי יוֹחָנָן: בָּעֵי אִילְפָא, לְדִבְרֵי הָאוֹמֵר אֵין לִינָה מוֹעֶלֶת בְּקִידּוּשׁ יָדַיִם וְרַגְלַיִם – מֵי כִיּוֹר מַהוּ שֶׁיִּפָּסְלוּ? מִי אָמְרִינַן: הָנֵי לְמַאי – לְקִידּוּשׁ יָדַיִם וְרַגְלַיִם, קִידּוּשׁ יָדַיִם וְרַגְלַיִם גּוּפַיְיהוּ לָא פָּסֵיל בְּהוּ לִינָה; אוֹ דִלְמָא, כֵּיוָן דִּקְדוּשׁ לְהוּ בִּכְלֵי שָׁרֵת – מִיפַּסְלִי?
§ When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥanan says: Ilfa raises a dilemma: According to the statement of Rabbi Elazar, son of Rabbi Shimon, who says that the disqualification of being left overnight is not determinative with regard to sanctification of the hands and feet, what is the halakha with regard to the water in the Basin? Is it disqualified by being left overnight? Do we say: For what purpose is this water? It is for the sanctification of the hands and feet, and since sanctification of the hands and feet itself is not disqualified by being left overnight, the halakha should be the same concerning the water. Or perhaps, since the water is sanctified in a service vessel, i.e., the Basin, it is disqualified by being left overnight, like all other items sanctified in service vessels.
כִּי אֲתָא רָבִין אָמַר רַבִּי יִרְמְיָה אָמַר רַבִּי אַמֵּי אָמַר רַבִּי יוֹחָנָן, הֲדַר פָּשֵׁיט אִילְפָא: כְּמַחְלוֹקֶת בָּזוֹ כָּךְ מַחְלוֹקֶת בָּזוֹ.
When Ravin came from Eretz Yisrael to Babylonia, he said: Rabbi Yirmeya says that Rabbi Ami says that Rabbi Yoḥanan says: Ilfa then resolved the dilemma: Just as there is a dispute between Rabbi Yehuda HaNasi and Rabbi Elazar, son of Rabbi Shimon, with regard to that issue, i.e., whether sanctification of the hands and feet is disqualified overnight, so too there is a dispute between the two with regard to this issue, i.e., the water in the Basin. Accordingly, Rabbi Elazar, son of Rabbi Shimon, holds that the water is not disqualified by being left overnight.
אָמַר לְפָנָיו רַבִּי יִצְחָק בַּר בִּיסְנָא: רַבִּי, אַתָּה אוֹמֵר כֵּן?! אֶלָּא הָכִי אָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן [מִשְּׁמֵיהּ דְּאִילְפָא]: כִּיּוֹר שֶׁלֹּא שִׁקְּעוֹ מִבָּעֶרֶב – מְקַדֵּשׁ מִמֶּנּוּ לַעֲבוֹדַת לַיְלָה, וּלְמָחָר אֵינוֹ מְקַדֵּשׁ.
Ravin continued: Rabbi Yitzḥak bar Bisna said before Rabbi Yirmeya: My teacher, do you say so? But this is what Rabbi Asi says that Rabbi Yoḥanan says in the name of Ilfa: With regard to a Basin that they did not sink into its pit at night, which would have prevented the water from being disqualified by being left overnight, a priest sanctifies his hands and feet from it for the service of that night, and the next day he does not sanctify his hands and feet from it.
וְהָוֵינַן בַּהּ: לְמָחָר אֵינוֹ מְקַדֵּשׁ – דְּלָא צְרִיךְ לְקַדּוֹשֵׁי; אוֹ דִלְמָא, אִיפְּסַלוּ בְּלִינָה? וְלָא פְּשִׁיט לַן, וּמָר קָא פָשֵׁיט לֵיהּ מִיפְשָׁיט.
And we discussed it: When Ilfa said that the next day he does not sanctify his hands and feet from it, did he mean that he does not require sanctification the next day, since sanctification is not disqualified overnight? Or perhaps Ilfa meant that it is prohibited to sanctify one’s hands and feet from the Basin since the water was disqualified by being left overnight? And Rabbi Asi did not resolve the issue for us. But you, Master, are resolving the issue by claiming that Ilfa ruled explicitly with regard to the opinion of Rabbi Elazar, son of Rabbi Shimon.
תָּא שְׁמַע: בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר, אַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר שֶׁלֹּא יִהְיוּ מֵימָיו נִפְסָלִין בְּלִינָה. מַאי, לָאו רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן הִיא? לָא, רַבִּי הִיא.
The Gemara attempts to resolve the issue: Come and hear a proof from a mishna (Yoma 37a): The High Priest ben Katin made twelve spigots for the Basin so that several priests could sanctify their hands and feet at once. He also made a mechanism [mukhani] for sinking the Basin into water during the night so that its water would not be disqualified by being left overnight. What, is it not that this mishna is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon? If so, he holds that water of the Basin is disqualified by being left overnight. The Gemara responds: No, it is in accordance with the opinion of Rabbi Yehuda HaNasi.
וְהָא מִדְּרֵישָׁא רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן – סֵיפָא נָמֵי רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן!
The Gemara challenges: But from the fact that the first clause of the mishna is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, one should infer that the latter clause is also in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon.
דְּקָתָנֵי רֵישָׁא: בָּא לוֹ אֵצֶל פָּרוֹ; וּפַר הָיָה עוֹמֵד בֵּין הָאוּלָם וּלְמִזְבֵּחַ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב; וְהַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. מַאן שָׁמְעַתְּ לֵיהּ דְּאָמַר בֵּין הָאוּלָם וְלַמִּזְבֵּחַ – צָפוֹן? רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן!
The Gemara elaborates: As the first clause teaches (Yoma 35b): At one point during the Yom Kippur service, the High Priest would come and stand next to his bull, and his bull was standing between the Entrance Hall and the altar with its head to the south and its face to the west. And the priest stands to the east of the bull, and his face points to the west. This is where he would slaughter the bull. Whom have you heard who says that between the Entrance Hall and the altar is considered part of the north of the courtyard, where it is permitted to slaughter offerings of the most sacred order? It is Rabbi Elazar, son of Rabbi Shimon.
דְּתַנְיָא: אֵיזֶהוּ צָפוֹן? מִקִּיר מִזְבֵּחַ צְפוֹנִי וְעַד כּוֹתֶל עֲזָרָה צְפוֹנִי, וּכְנֶגֶד כׇּל הַמִּזְבֵּחַ כּוּלּוֹ צָפוֹן. דִּבְרֵי רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה. רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן מוֹסִיף: אַף בֵּין הָאוּלָם וְלַמִּזְבֵּחַ. רַבִּי מוֹסִיף: אַף מְקוֹם דְּרִיסַת רַגְלֵי הַכֹּהֲנִים וּמְקוֹם דְּרִיסַת רַגְלֵי יִשְׂרָאֵל. אֲבָל מִן הַחֲלִיפוֹת וְלִפְנִים – הַכֹּל מוֹדִים שֶׁפָּסוּל.
This is as it is taught in a baraita: What is the north? It is the area from the northern wall of the altar until the northern wall of the Temple courtyard. And opposite the entire altar is considered the north; this is the statement of Rabbi Yosei, son of Rabbi Yehuda. Rabbi Elazar, son of Rabbi Shimon, adds even the area between the Entrance Hall and the altar to the area that is considered north. Rabbi Yehuda HaNasi adds that even the areas to the north in the place where the priests walk, and the areas to the north in the place where the Israelites walk. But all concede that the area from the Chamber of the Knives [haḥalifot] and inward, which is an area to the side, is unfit for slaughtering offerings of the most sacred order, as it is not visible from the altar.
וְתִסְבְּרָא?! רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן הִיא – וְלָא רַבִּי?! [הַשְׁתָּא רַבִּי] אַדְּרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה מוֹסֵיף, אַדְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן לָא מוֹסֵיף?!
The Gemara rejects the proof: And must you understand that the first clause of the mishna is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, and not the opinion of Rabbi Yehuda HaNasi? Now, does Rabbi Yehuda HaNasi add only to the statement of Rabbi Yosei, son of Rabbi Yehuda, but not add to the statement of Rabbi Elazar, son of Rabbi Shimon? The area deemed north according to Rabbi Elazar, son of Rabbi Shimon, is included in the area deemed north by Rabbi Yehuda HaNasi. Accordingly, since the first clause of the mishna can also be in accordance with the opinion of Rabbi Yehuda HaNasi, perhaps the mishna offers no proof at all with regard to the opinion of Rabbi Elazar, son of Rabbi Shimon.
אֲנַן הָכִי קָאָמְרִינַן: אִי סָלְקָא דַּעְתָּךְ רַבִּי הִיא, לוֹקְמַהּ בִּמְקוֹם דְּרִיסַת רַגְלֵי כֹהֲנִים וּבִמְקוֹם דְּרִיסַת רַגְלֵי יִשְׂרָאֵל.
The Gemara reformulates its suggestion: This is what we are saying: If it enters your mind to say that the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi, then let him stand the bull in the place where the priests walk and in the place where the Israelites walk, since Rabbi Yehuda HaNasi holds that those areas are also considered north. Why is the bull placed specifically between the Entrance Hall and the altar?
אֶלָּא מַאי, רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן הִיא?! לוֹקְמַהּ מִקִּיר מִזְבֵּחַ צְפוֹנִי עַד כּוֹתֶל עֲזָרָה צְפוֹנִי! אֶלָּא מַאי אִית לָךְ לְמֵימַר – מִשּׁוּם חוּלְשָׁא דְּכֹהֵן גָּדוֹל; הָכָא נָמֵי, מִשּׁוּם חוּלְשָׁא דְּכֹהֵן גָּדוֹל.
The Gemara rejects this: Rather, what shall you say? Will you say that the mishna is only in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon? But if so, let him stand the bull anywhere from the north wall of the altar to the north wall of the Temple courtyard, as everyone agrees that this area is considered north. Rather, what have you to say to explain why the bull is positioned specifically between the Entrance Hall and the altar? It is due to the weakness of the High Priest, so that he need not exert himself and walk long distances on Yom Kippur. Here too, the mishna may be in accordance with the opinion of Rabbi Yehuda HaNasi, and due to the weakness of the High Priest the bull is positioned there.
אָמַר רַבִּי יוֹחָנָן: קִידֵּשׁ יָדָיו וְרַגְלָיו לִתְרוּמַת הַדֶּשֶׁן – לְמָחָר אֵינוֹ צָרִיךְ לְקַדֵּשׁ, שֶׁכְּבָר קִידֵּשׁ מִתְּחִילַּת עֲבוֹדָה.
§ Rabbi Yoḥanan says: If a priest sanctified his hands and feet in preparation for the removal of the ashes, the first service performed every day in the Temple, which was performed before dawn, then the next day, i.e., after dawn, he does not need to sanctify them again, as he already sanctified them at the beginning of the day’s service.
לְמַאן? אִי לְרַבִּי, הָאָמַר: פָּסְלָה לִינָה! אִי לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, הָאָמַר: אֵין צָרִיךְ לְקַדֵּשׁ אֲפִילּוּ מִיכָּן וְעַד עֲשָׂרָה יָמִים!
The Gemara asks: In accordance with whose opinion is this statement? If it is in accordance with the opinion of Rabbi Yehuda HaNasi, doesn’t he say that being left overnight disqualifies sanctification of the hands and feet? If so, one should be required to sanctify them again after dawn. And if it is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, doesn’t he say that if the priest sanctified his hands and feet at the beginning of the service, he does not need to sanctify them again even if he continues to perform rites for the next ten days? Why, then, does Rabbi Yoḥanan state only that one who sanctified his hands and feet before the removal of the ashes is not required to do so after dawn?
אָמַר אַבָּיֵי: לְעוֹלָם לְרַבִּי; וְלִינָה – דְּרַבָּנַן הִיא, וּמוֹדֵי דְּמִקְּרוֹת הַגֶּבֶר וְעַד צַפְרָא לָא פָּסְלָה לִינָה.
Abaye says: Actually, the statement is in accordance with the opinion of Rabbi Yehuda HaNasi, and the disqualification of sanctification of the hands and feet by being left overnight is by rabbinic law. And although the Sages mandate that a priest must sanctify his hands and feet every morning, they concede that during the period from the rooster’s crow before dawn until morning, being left overnight does not disqualify his sanctification. Therefore, one who sanctifies his hands and feet at the rooster’s crow may continue to perform rites after dawn.
רָבָא אָמַר: לְעוֹלָם רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן [הִיא, וְרָאָה רַבִּי יוֹחָנָן דְּבָרָיו] בִּתְחִילַּת עֲבוֹדָה, וְלֹא בְּסוֹף עֲבוֹדָה.
Rava says: Actually, the statement is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon. And Rabbi Yoḥanan saw the statement of Rabbi Elazar, son of Rabbi Shimon, as correct with regard to the beginning of the service, i.e., that a priest may serve during the day on the strength of sanctification performed before dawn. But he did not agree with regard to the end of the service. Rather, Rabbi Yoḥanan holds that if a priest sanctified his hands and feet before participating in the day’s final rites, he must sanctify them again the next morning. According to the opinion of Rabbi Yehuda HaNasi, one who sanctified his hands and feet before sunrise must do so again afterward.
מֵיתִיבִי: רָאוּהוּ אֶחָיו הַכֹּהֲנִים שֶׁיָּרַד – וְהֵם רָצוּ וּבָאוּ, מִיהֲרוּ וְקִידְּשׁוּ יְדֵיהֶם וְרַגְלֵיהֶם מִן הַכִּיּוֹר.
The Gemara raises an objection from a mishna (Tamid 28b) that describes the daily service: His priestly brethren, members of the patrilineal family, saw that the priest who removed the ashes descended from the altar with the coal pan in his hands, and they ran and arrived at the Basin. They hurried and sanctified their hands and their feet with water from the Basin.
בִּשְׁלָמָא לְאַבָּיֵי דְּמוֹקֵים לַהּ כְּרַבִּי, וּמוֹדֵי רַבִּי דְּמִקְּרוֹת הַגֶּבֶר עַד צַפְרָא לָא פָּסְלָה לִינָה – הָא מַנִּי, רַבִּי הִיא.
Assuming that these priests had all been serving in the Temple through the night, one can ask: Granted, according to Abaye, who interprets the statement of Rabbi Yoḥanan in accordance with the opinion of Rabbi Yehuda HaNasi, and Rabbi Yehuda HaNasi concedes that during the period from the rooster’s crow before dawn until morning, being left overnight does not disqualify sanctification, in accordance with whose opinion is this mishna? It is in accordance with the opinion of Rabbi Yehuda HaNasi, who holds that although they served through the night, the previous day’s sanctification was disqualified and they must sanctify their hands and feet again in the morning, but they may do so before dawn.
אֶלָּא לְרָבָא דְּמוֹקֵים לַהּ כְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, אֲבָל לְרַבִּי מִקְּרוֹת הַגֶּבֶר עַד צַפְרָא פָּסְלָה לִינָה; הָא מַנִּי? אִי רַבִּי – פָּסְלָה לִינָה! אִי רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן – הָא אָמַר: אֲפִילּוּ מִיכָּן וְעַד עֲשָׂרָה יָמִים אֵינוֹ צָרִיךְ לְקַדֵּשׁ!
But according to Rava, who interprets the statement in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, but who holds that according to Rabbi Yehuda HaNasi, during the period from the rooster’s crow until morning being left overnight disqualifies sanctification, in accordance with whose opinion is this mishna? If it is in accordance with the opinion of Rabbi Yehuda HaNasi, then the priests’ sanctification described therein is useless, since being left overnight disqualifies it at dawn. And if it is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, doesn’t he say that even if the priest continues to perform rites for the next ten days, he does not need to sanctify his hands and feet again? If so, since the priests were serving throughout the night, they should not require sanctification.
לְעוֹלָם כְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, וְהָכָא בְּמַאי עָסְקִינַן – בְּכָהֲנֵי חַדְתֵי.
The Gemara responds: Actually, the mishna is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, and here we are dealing with new priests, who did not serve in the Temple that night. Since they are beginning their service now, they must sanctify their hands and feet.
אִיבַּעְיָא לְהוּ: יְצִיאָה מַהוּ שֶׁתּוֹעִיל בְּקִידּוּשׁ יָדַיִם וְרַגְלַיִם? אִם תִּימְצֵי לוֹמַר לִינָה לָא פָּסְלָה – דְּלָא פָּרֵישׁ, אֲבָל יְצִיאָה דְּפָרֵישׁ – אַסּוֹחֵי מַסַּח דַּעְתֵּיהּ; אוֹ דִלְמָא, כֵּיוָן דִּבְיָדוֹ לַחֲזוֹר – לָא מַסַּח?
§ A dilemma was raised before the Sages: What is the halakha with regard to leaving the Temple? Is it effective to disqualify sanctification of the hands and feet such that the priest must sanctify them again when he reenters the Temple? The Gemara elaborates: If you say that being left overnight does not disqualify it, perhaps that is only because he does not separate from the Temple; but when leaving the Temple, where the priest separates from the Temple, it is possible that the priest becomes distracted from the service. If so, he must sanctify his hands and feet again. Or perhaps, since it is in his power to return to the Temple at any point, he does not become distracted, in which case he does not need to sanctify them again.
תָּא שְׁמַע: קִידֵּשׁ יָדָיו וְרַגְלָיו וְנִטְמְאוּ – מַטְבִּילָן וְאֵין צָרִיךְ לְקַדֵּשׁ. יָצְאוּ – הֲרֵי הֵן בִּקְדוּשָּׁתָן!
The Gemara suggests: Come and hear a proof from a baraita: If a priest sanctified his hands and feet and his hands then became impure, he may immerse them to purify them, and he does not need to sanctify them again. If he sanctified his hands and they then left the Temple, they retain their sanctity. Apparently, leaving the Temple does not disqualify sanctification.
יָצְאוּ יָדָיו לָא קָמִיבַּעְיָא לַן, כִּי קָמִיבַּעְיָא לַן – יָצָא כׇּל גּוּפוֹ. מַאי?
The Gemara responds: We do not raise the dilemma with regard to a case where only his hands left the Temple. In such a case, he certainly does not need to sanctify them again. When we raise the dilemma, it is with regard to a case where his entire body left the Temple; what is the halakha in such a case?
תָּא שְׁמַע: שֶׁלֹּא רָחוּץ יָדַיִם וְרַגְלַיִם – מְקַדֵּשׁ בִּכְלֵי שָׁרֵת בִּפְנִים. קִידֵּשׁ בִּכְלֵי שָׁרֵת בַּחוּץ אוֹ בִּכְלֵי חוֹל בִּפְנִים אוֹ שֶׁטָּבַל בְּמֵי מְעָרָה, וְעָבַד – עֲבוֹדָתוֹ פְּסוּלָה. טַעְמָא דְּקִידֵּשׁ בִּכְלֵי שָׁרֵת בַּחוּץ, הָא קִידֵּשׁ בִּפְנִים וְיָצָא – עֲבוֹדָתוֹ כְּשֵׁירָה!
The Gemara suggests: Come and hear another proof from a baraita: One whose hands and feet are not washed must sanctify them with a service vessel inside the Temple. If he sanctified them with a service vessel outside the Temple, or with a non-sacred vessel inside, or if he immersed in cave water and performed the service, his service is disqualified. The Gemara infers: The reason his service is disqualified is that he sanctified his hands and feet with a service vessel outside, but if he sanctified them inside and then left, his service is valid.
דִּלְמָא ״קִידֵּשׁ בִּכְלֵי שָׁרֵת בַּחוּץ״ הֵיכִי דָּמֵי – כְּגוֹן דְּאַפֵּיק יָדָיו לְבַר וְקִידֵּשׁ; הָא קִידֵּשׁ בִּפְנִים וְיָצָא, דְּאַפֵּיק יְדֵיהּ לְבַר – כְּשֵׁירָה. אֲבָל יָצָא כׇּל גּוּפוֹ תִּיבְּעֵי לָךְ.
The Gemara responds: Perhaps one can say: What are the circumstances of the case where one sanctified them with a service vessel outside? It is a case where he removed only his hands and placed them outside the Temple and sanctified them there. Consequently, one can infer only that if he sanctified them inside and then left, i.e., specifically where he removed only his hand and placed it outside, his service is valid. But with regard to a case where his entire body left the Temple, you should raise the dilemma.
אֲמַר לֵיהּ רַב זְבִיד לְרַב פָּפָּא, תָּא שְׁמַע: יָצָא חוּץ לִמְחִיצַת חוֹמַת הָעֲזָרָה – אִם לִשְׁהוֹת, טָעוּן טְבִילָה; אִם לְפִי שָׁעָה, טָעוּן קִידּוּשׁ יָדַיִם וְרַגְלַיִם!
Rav Zevid said to Rav Pappa: Come and hear a proof from another baraita: In a case where a priest left the boundary of the wall of the Temple courtyard, if he left long enough to remain there for a time, he requires immersion. If he left only for a moment, he requires sanctification of the hands and feet. Apparently, one who leaves even for a brief time requires sanctification.
אֲמַר לֵיהּ: הָכָא בְּמַאי עָסְקִינַן – כְּגוֹן שֶׁיָּצָא לְהָסֵךְ רַגְלָיו וּלְהַטִּיל מַיִם.
Rav Pappa said to him: Here we are dealing with a case where the priest left the Temple to cover his legs, a euphemism for defecating, or to urinate. It is only for this reason that he must sanctify his hands and feet when reentering the Temple.
הָא בְּהֶדְיָא קָתָנֵי לַהּ: כָּל הַמֵּיסֵךְ רַגְלָיו טָעוּן טְבִילָה, וְכׇל הַמֵּטִיל מַיִם טָעוּן קִידּוּשׁ יָדַיִם וְרַגְלַיִם! תָּנֵי וַהֲדַר מְפָרֵשׁ.
The Gemara challenges: But the mishna (Yoma 28a) already teaches it explicitly: Anyone who covers his legs requires immersion afterward; and anyone who urinates requires sanctification of the hands and feet with water from the Basin afterward. The Gemara responds: The redundancy is not difficult. The tanna teaches the principle and then explains it again.
תָּא שְׁמַע: פָּרָה – רַבִּי חִיָּיא בַּר יוֹסֵף אָמַר: מְקַדֵּשׁ בִּכְלֵי שָׁרֵת בִּפְנִים, וְיוֹצֵא. וְרַבִּי יוֹחָנָן אָמַר: אֲפִילּוּ בַּחוּץ, וַאֲפִילּוּ בִּכְלִי חוֹל, וַאֲפִילּוּ בִּמְקִידָּה שֶׁל חֶרֶס!
The Gemara suggests: Come and hear a proof from the following dispute: With regard to the priest who performs the service of the red heifer, which takes place outside the Temple, Rabbi Ḥiyya bar Yosef says: In preparation, he must sanctify his hands and feet with a service vessel inside the Temple, as he must before any other service, and afterward he leaves the Temple to perform the service. And Rabbi Yoḥanan says: He may sanctify his hands even outside of the Temple, and even with a non-sacred vessel, and even with an earthenware bowl [bimkeida]. Apparently, leaving the Temple does not disqualify sanctification of the hands and feet.
אָמַר רַב פָּפָּא: שָׁאנֵי פָּרָה – הוֹאִיל וְכׇל מַעֲשֶׂיהָ בַּחוּץ, לָא פָּסְלָה בָּהּ יְצִיאָה. אִי הָכִי, לְמָה לִי דִּמְקַדֵּשׁ כְּעֵין עֲבוֹדָה פְּנִים?
Rav Pappa said: The rite of the red heifer is different, since all of its acts are performed outside the Temple, unlike other rites. Therefore, leaving the Temple does not disqualify sanctification of the hands and feet with regard to it. The Gemara asks: If so, why do I require that the priest sanctify his hands and feet at all for the service of the red heifer? The Gemara responds: The service of the red heifer must be similar to the service of offerings performed inside the Temple.
אִיבַּעְיָא לְהוּ: טוּמְאָה, מַהוּ שֶׁתּוֹעִיל לְקִידּוּשׁ יָדַיִם וְרַגְלַיִם? אִם תִּימְצֵי לוֹמַר יְצִיאָה לָא פָּסְלָה – דְּגַבְרָא חֲזֵי, אֲבָל הָכָא דְּגַבְרָא לָא חֲזֵי – אַסּוֹחֵי מַסַּח דַּעְתֵּיהּ; אוֹ דִלְמָא, כֵּיוָן דַּהֲדַר חֲזֵי – [דָּק לֵיהּ] וְלָא מַסַּח דַּעְתֵּיהּ?
§ A dilemma was raised before the Sages: What is the halakha with regard to a priest who contracts ritual impurity during the service? Is this effective to disqualify the sanctification of his hands and feet such that he must sanctify them again when he becomes pure? If you say that leaving the Temple does not disqualify sanctification, perhaps this is because the person remains fit to serve; but here, where the person is unfit for service, perhaps he becomes distracted. Or perhaps, since he will become fit again when he becomes pure, he takes care not to become distracted.
תָּא שְׁמַע: קִידֵּשׁ יָדָיו וְרַגְלָיו וְנִטְמְאוּ – מַטְבִּילָן, וְאֵין צָרִיךְ לְקַדֵּשׁ!
The Gemara suggests: Come and hear a proof from a baraita: If a priest sanctified his hands and feet and they became impure, he may immerse them, and he does not need to sanctify them again.
נִטְמְאוּ יָדָיו לָא מִיבַּעְיָא לַן, [כִּי מִיבַּעְיָא לַן] נִטְמָא כׇּל גּוּפוֹ. כׇּל גּוּפוֹ?! תִּיפּוֹק לִי: כֵּיוָן דְּבָעֵי לְמֶעְבַּד הֶעֱרֵב שֶׁמֶשׁ, אַסּוֹחֵי מַסַּח דַּעְתֵּיהּ! כְּגוֹן דְּאִיטַּמִּי סָמוּךְ לִשְׁקִיעַת הַחַמָּה.
The Gemara responds: We do not raise the dilemma with regard to a case where only his hands became impure. When we raise the dilemma it is with regard to a case where his entire body became impure. The Gemara challenges: But if his entire body contracted impurity, let me derive that the sanctification is disqualified since he needs to allow the sun to set in order to become pure after immersing, and he certainly becomes distracted in the interim. The Gemara responds: The dilemma concerns a case where he became impure adjacent to sunset, so that he does not need to wait long after immersing and will not become distracted.
תָּא שְׁמַע: פָּרָה – רַבִּי חִיָּיא בְּרַבִּי יוֹסֵף אָמַר: מְקַדֵּשׁ בִּכְלֵי שָׁרֵת בִּפְנִים, וְיוֹצֵא. וְרַבִּי יוֹחָנָן אָמַר: אֲפִילּוּ בַּחוּץ, וַאֲפִילּוּ בִּכְלִי חוֹל, וַאֲפִילּוּ בִּמְקִידָּה שֶׁל חֶרֶס.
The Gemara suggests: Come and hear a proof from the following dispute: With regard to the priest who performs the rite of the red heifer, Rabbi Ḥiyya, son of Rabbi Yosef, says: He must sanctify his hands and feet with a service vessel inside the Temple, and afterward he leaves the Temple to perform the service. And Rabbi Yoḥanan says: He may sanctify his hands even outside of the Temple, and even with a non-sacred vessel, and even with an earthenware bowl.
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Zevachim 20
מַהוּ דְּתֵימָא: הָנֵי מִילֵּי – עֲבוֹדָה דִּמְעַכְּבָא כַּפָּרָה, אֲבָל עֲבוֹדָה דְּלָא מְעַכְּבָא כַּפָּרָה – לָא; קָא מַשְׁמַע לַן.
The Gemara responds: Lest you say that this matter, sanctification of the hands and feet, applies only to a rite that is indispensable for effecting atonement, e.g., sprinkling the blood on the altar; but a rite that is not indispensable for effecting atonement, e.g., placing the fats and sacrificial portions of the offering on the altar, does not require prior sanctification of the hands and feet, therefore this verse teaches us that even such rites require sanctification of the hands and feet.
כִּי אֲתָא רַב דִּימִי, אָמַר רַבִּי יוֹחָנָן: בָּעֵי אִילְפָא, לְדִבְרֵי הָאוֹמֵר אֵין לִינָה מוֹעֶלֶת בְּקִידּוּשׁ יָדַיִם וְרַגְלַיִם – מֵי כִיּוֹר מַהוּ שֶׁיִּפָּסְלוּ? מִי אָמְרִינַן: הָנֵי לְמַאי – לְקִידּוּשׁ יָדַיִם וְרַגְלַיִם, קִידּוּשׁ יָדַיִם וְרַגְלַיִם גּוּפַיְיהוּ לָא פָּסֵיל בְּהוּ לִינָה; אוֹ דִלְמָא, כֵּיוָן דִּקְדוּשׁ לְהוּ בִּכְלֵי שָׁרֵת – מִיפַּסְלִי?
§ When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥanan says: Ilfa raises a dilemma: According to the statement of Rabbi Elazar, son of Rabbi Shimon, who says that the disqualification of being left overnight is not determinative with regard to sanctification of the hands and feet, what is the halakha with regard to the water in the Basin? Is it disqualified by being left overnight? Do we say: For what purpose is this water? It is for the sanctification of the hands and feet, and since sanctification of the hands and feet itself is not disqualified by being left overnight, the halakha should be the same concerning the water. Or perhaps, since the water is sanctified in a service vessel, i.e., the Basin, it is disqualified by being left overnight, like all other items sanctified in service vessels.
כִּי אֲתָא רָבִין אָמַר רַבִּי יִרְמְיָה אָמַר רַבִּי אַמֵּי אָמַר רַבִּי יוֹחָנָן, הֲדַר פָּשֵׁיט אִילְפָא: כְּמַחְלוֹקֶת בָּזוֹ כָּךְ מַחְלוֹקֶת בָּזוֹ.
When Ravin came from Eretz Yisrael to Babylonia, he said: Rabbi Yirmeya says that Rabbi Ami says that Rabbi Yoḥanan says: Ilfa then resolved the dilemma: Just as there is a dispute between Rabbi Yehuda HaNasi and Rabbi Elazar, son of Rabbi Shimon, with regard to that issue, i.e., whether sanctification of the hands and feet is disqualified overnight, so too there is a dispute between the two with regard to this issue, i.e., the water in the Basin. Accordingly, Rabbi Elazar, son of Rabbi Shimon, holds that the water is not disqualified by being left overnight.
אָמַר לְפָנָיו רַבִּי יִצְחָק בַּר בִּיסְנָא: רַבִּי, אַתָּה אוֹמֵר כֵּן?! אֶלָּא הָכִי אָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן [מִשְּׁמֵיהּ דְּאִילְפָא]: כִּיּוֹר שֶׁלֹּא שִׁקְּעוֹ מִבָּעֶרֶב – מְקַדֵּשׁ מִמֶּנּוּ לַעֲבוֹדַת לַיְלָה, וּלְמָחָר אֵינוֹ מְקַדֵּשׁ.
Ravin continued: Rabbi Yitzḥak bar Bisna said before Rabbi Yirmeya: My teacher, do you say so? But this is what Rabbi Asi says that Rabbi Yoḥanan says in the name of Ilfa: With regard to a Basin that they did not sink into its pit at night, which would have prevented the water from being disqualified by being left overnight, a priest sanctifies his hands and feet from it for the service of that night, and the next day he does not sanctify his hands and feet from it.
וְהָוֵינַן בַּהּ: לְמָחָר אֵינוֹ מְקַדֵּשׁ – דְּלָא צְרִיךְ לְקַדּוֹשֵׁי; אוֹ דִלְמָא, אִיפְּסַלוּ בְּלִינָה? וְלָא פְּשִׁיט לַן, וּמָר קָא פָשֵׁיט לֵיהּ מִיפְשָׁיט.
And we discussed it: When Ilfa said that the next day he does not sanctify his hands and feet from it, did he mean that he does not require sanctification the next day, since sanctification is not disqualified overnight? Or perhaps Ilfa meant that it is prohibited to sanctify one’s hands and feet from the Basin since the water was disqualified by being left overnight? And Rabbi Asi did not resolve the issue for us. But you, Master, are resolving the issue by claiming that Ilfa ruled explicitly with regard to the opinion of Rabbi Elazar, son of Rabbi Shimon.
תָּא שְׁמַע: בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר, אַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר שֶׁלֹּא יִהְיוּ מֵימָיו נִפְסָלִין בְּלִינָה. מַאי, לָאו רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן הִיא? לָא, רַבִּי הִיא.
The Gemara attempts to resolve the issue: Come and hear a proof from a mishna (Yoma 37a): The High Priest ben Katin made twelve spigots for the Basin so that several priests could sanctify their hands and feet at once. He also made a mechanism [mukhani] for sinking the Basin into water during the night so that its water would not be disqualified by being left overnight. What, is it not that this mishna is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon? If so, he holds that water of the Basin is disqualified by being left overnight. The Gemara responds: No, it is in accordance with the opinion of Rabbi Yehuda HaNasi.
וְהָא מִדְּרֵישָׁא רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן – סֵיפָא נָמֵי רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן!
The Gemara challenges: But from the fact that the first clause of the mishna is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, one should infer that the latter clause is also in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon.
דְּקָתָנֵי רֵישָׁא: בָּא לוֹ אֵצֶל פָּרוֹ; וּפַר הָיָה עוֹמֵד בֵּין הָאוּלָם וּלְמִזְבֵּחַ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב; וְהַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. מַאן שָׁמְעַתְּ לֵיהּ דְּאָמַר בֵּין הָאוּלָם וְלַמִּזְבֵּחַ – צָפוֹן? רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן!
The Gemara elaborates: As the first clause teaches (Yoma 35b): At one point during the Yom Kippur service, the High Priest would come and stand next to his bull, and his bull was standing between the Entrance Hall and the altar with its head to the south and its face to the west. And the priest stands to the east of the bull, and his face points to the west. This is where he would slaughter the bull. Whom have you heard who says that between the Entrance Hall and the altar is considered part of the north of the courtyard, where it is permitted to slaughter offerings of the most sacred order? It is Rabbi Elazar, son of Rabbi Shimon.
דְּתַנְיָא: אֵיזֶהוּ צָפוֹן? מִקִּיר מִזְבֵּחַ צְפוֹנִי וְעַד כּוֹתֶל עֲזָרָה צְפוֹנִי, וּכְנֶגֶד כׇּל הַמִּזְבֵּחַ כּוּלּוֹ צָפוֹן. דִּבְרֵי רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה. רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן מוֹסִיף: אַף בֵּין הָאוּלָם וְלַמִּזְבֵּחַ. רַבִּי מוֹסִיף: אַף מְקוֹם דְּרִיסַת רַגְלֵי הַכֹּהֲנִים וּמְקוֹם דְּרִיסַת רַגְלֵי יִשְׂרָאֵל. אֲבָל מִן הַחֲלִיפוֹת וְלִפְנִים – הַכֹּל מוֹדִים שֶׁפָּסוּל.
This is as it is taught in a baraita: What is the north? It is the area from the northern wall of the altar until the northern wall of the Temple courtyard. And opposite the entire altar is considered the north; this is the statement of Rabbi Yosei, son of Rabbi Yehuda. Rabbi Elazar, son of Rabbi Shimon, adds even the area between the Entrance Hall and the altar to the area that is considered north. Rabbi Yehuda HaNasi adds that even the areas to the north in the place where the priests walk, and the areas to the north in the place where the Israelites walk. But all concede that the area from the Chamber of the Knives [haḥalifot] and inward, which is an area to the side, is unfit for slaughtering offerings of the most sacred order, as it is not visible from the altar.
וְתִסְבְּרָא?! רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן הִיא – וְלָא רַבִּי?! [הַשְׁתָּא רַבִּי] אַדְּרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה מוֹסֵיף, אַדְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן לָא מוֹסֵיף?!
The Gemara rejects the proof: And must you understand that the first clause of the mishna is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, and not the opinion of Rabbi Yehuda HaNasi? Now, does Rabbi Yehuda HaNasi add only to the statement of Rabbi Yosei, son of Rabbi Yehuda, but not add to the statement of Rabbi Elazar, son of Rabbi Shimon? The area deemed north according to Rabbi Elazar, son of Rabbi Shimon, is included in the area deemed north by Rabbi Yehuda HaNasi. Accordingly, since the first clause of the mishna can also be in accordance with the opinion of Rabbi Yehuda HaNasi, perhaps the mishna offers no proof at all with regard to the opinion of Rabbi Elazar, son of Rabbi Shimon.
אֲנַן הָכִי קָאָמְרִינַן: אִי סָלְקָא דַּעְתָּךְ רַבִּי הִיא, לוֹקְמַהּ בִּמְקוֹם דְּרִיסַת רַגְלֵי כֹהֲנִים וּבִמְקוֹם דְּרִיסַת רַגְלֵי יִשְׂרָאֵל.
The Gemara reformulates its suggestion: This is what we are saying: If it enters your mind to say that the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi, then let him stand the bull in the place where the priests walk and in the place where the Israelites walk, since Rabbi Yehuda HaNasi holds that those areas are also considered north. Why is the bull placed specifically between the Entrance Hall and the altar?
אֶלָּא מַאי, רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן הִיא?! לוֹקְמַהּ מִקִּיר מִזְבֵּחַ צְפוֹנִי עַד כּוֹתֶל עֲזָרָה צְפוֹנִי! אֶלָּא מַאי אִית לָךְ לְמֵימַר – מִשּׁוּם חוּלְשָׁא דְּכֹהֵן גָּדוֹל; הָכָא נָמֵי, מִשּׁוּם חוּלְשָׁא דְּכֹהֵן גָּדוֹל.
The Gemara rejects this: Rather, what shall you say? Will you say that the mishna is only in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon? But if so, let him stand the bull anywhere from the north wall of the altar to the north wall of the Temple courtyard, as everyone agrees that this area is considered north. Rather, what have you to say to explain why the bull is positioned specifically between the Entrance Hall and the altar? It is due to the weakness of the High Priest, so that he need not exert himself and walk long distances on Yom Kippur. Here too, the mishna may be in accordance with the opinion of Rabbi Yehuda HaNasi, and due to the weakness of the High Priest the bull is positioned there.
אָמַר רַבִּי יוֹחָנָן: קִידֵּשׁ יָדָיו וְרַגְלָיו לִתְרוּמַת הַדֶּשֶׁן – לְמָחָר אֵינוֹ צָרִיךְ לְקַדֵּשׁ, שֶׁכְּבָר קִידֵּשׁ מִתְּחִילַּת עֲבוֹדָה.
§ Rabbi Yoḥanan says: If a priest sanctified his hands and feet in preparation for the removal of the ashes, the first service performed every day in the Temple, which was performed before dawn, then the next day, i.e., after dawn, he does not need to sanctify them again, as he already sanctified them at the beginning of the day’s service.
לְמַאן? אִי לְרַבִּי, הָאָמַר: פָּסְלָה לִינָה! אִי לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, הָאָמַר: אֵין צָרִיךְ לְקַדֵּשׁ אֲפִילּוּ מִיכָּן וְעַד עֲשָׂרָה יָמִים!
The Gemara asks: In accordance with whose opinion is this statement? If it is in accordance with the opinion of Rabbi Yehuda HaNasi, doesn’t he say that being left overnight disqualifies sanctification of the hands and feet? If so, one should be required to sanctify them again after dawn. And if it is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, doesn’t he say that if the priest sanctified his hands and feet at the beginning of the service, he does not need to sanctify them again even if he continues to perform rites for the next ten days? Why, then, does Rabbi Yoḥanan state only that one who sanctified his hands and feet before the removal of the ashes is not required to do so after dawn?
אָמַר אַבָּיֵי: לְעוֹלָם לְרַבִּי; וְלִינָה – דְּרַבָּנַן הִיא, וּמוֹדֵי דְּמִקְּרוֹת הַגֶּבֶר וְעַד צַפְרָא לָא פָּסְלָה לִינָה.
Abaye says: Actually, the statement is in accordance with the opinion of Rabbi Yehuda HaNasi, and the disqualification of sanctification of the hands and feet by being left overnight is by rabbinic law. And although the Sages mandate that a priest must sanctify his hands and feet every morning, they concede that during the period from the rooster’s crow before dawn until morning, being left overnight does not disqualify his sanctification. Therefore, one who sanctifies his hands and feet at the rooster’s crow may continue to perform rites after dawn.
רָבָא אָמַר: לְעוֹלָם רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן [הִיא, וְרָאָה רַבִּי יוֹחָנָן דְּבָרָיו] בִּתְחִילַּת עֲבוֹדָה, וְלֹא בְּסוֹף עֲבוֹדָה.
Rava says: Actually, the statement is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon. And Rabbi Yoḥanan saw the statement of Rabbi Elazar, son of Rabbi Shimon, as correct with regard to the beginning of the service, i.e., that a priest may serve during the day on the strength of sanctification performed before dawn. But he did not agree with regard to the end of the service. Rather, Rabbi Yoḥanan holds that if a priest sanctified his hands and feet before participating in the day’s final rites, he must sanctify them again the next morning. According to the opinion of Rabbi Yehuda HaNasi, one who sanctified his hands and feet before sunrise must do so again afterward.
מֵיתִיבִי: רָאוּהוּ אֶחָיו הַכֹּהֲנִים שֶׁיָּרַד – וְהֵם רָצוּ וּבָאוּ, מִיהֲרוּ וְקִידְּשׁוּ יְדֵיהֶם וְרַגְלֵיהֶם מִן הַכִּיּוֹר.
The Gemara raises an objection from a mishna (Tamid 28b) that describes the daily service: His priestly brethren, members of the patrilineal family, saw that the priest who removed the ashes descended from the altar with the coal pan in his hands, and they ran and arrived at the Basin. They hurried and sanctified their hands and their feet with water from the Basin.
בִּשְׁלָמָא לְאַבָּיֵי דְּמוֹקֵים לַהּ כְּרַבִּי, וּמוֹדֵי רַבִּי דְּמִקְּרוֹת הַגֶּבֶר עַד צַפְרָא לָא פָּסְלָה לִינָה – הָא מַנִּי, רַבִּי הִיא.
Assuming that these priests had all been serving in the Temple through the night, one can ask: Granted, according to Abaye, who interprets the statement of Rabbi Yoḥanan in accordance with the opinion of Rabbi Yehuda HaNasi, and Rabbi Yehuda HaNasi concedes that during the period from the rooster’s crow before dawn until morning, being left overnight does not disqualify sanctification, in accordance with whose opinion is this mishna? It is in accordance with the opinion of Rabbi Yehuda HaNasi, who holds that although they served through the night, the previous day’s sanctification was disqualified and they must sanctify their hands and feet again in the morning, but they may do so before dawn.
אֶלָּא לְרָבָא דְּמוֹקֵים לַהּ כְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, אֲבָל לְרַבִּי מִקְּרוֹת הַגֶּבֶר עַד צַפְרָא פָּסְלָה לִינָה; הָא מַנִּי? אִי רַבִּי – פָּסְלָה לִינָה! אִי רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן – הָא אָמַר: אֲפִילּוּ מִיכָּן וְעַד עֲשָׂרָה יָמִים אֵינוֹ צָרִיךְ לְקַדֵּשׁ!
But according to Rava, who interprets the statement in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, but who holds that according to Rabbi Yehuda HaNasi, during the period from the rooster’s crow until morning being left overnight disqualifies sanctification, in accordance with whose opinion is this mishna? If it is in accordance with the opinion of Rabbi Yehuda HaNasi, then the priests’ sanctification described therein is useless, since being left overnight disqualifies it at dawn. And if it is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, doesn’t he say that even if the priest continues to perform rites for the next ten days, he does not need to sanctify his hands and feet again? If so, since the priests were serving throughout the night, they should not require sanctification.
לְעוֹלָם כְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, וְהָכָא בְּמַאי עָסְקִינַן – בְּכָהֲנֵי חַדְתֵי.
The Gemara responds: Actually, the mishna is in accordance with the opinion of Rabbi Elazar, son of Rabbi Shimon, and here we are dealing with new priests, who did not serve in the Temple that night. Since they are beginning their service now, they must sanctify their hands and feet.
אִיבַּעְיָא לְהוּ: יְצִיאָה מַהוּ שֶׁתּוֹעִיל בְּקִידּוּשׁ יָדַיִם וְרַגְלַיִם? אִם תִּימְצֵי לוֹמַר לִינָה לָא פָּסְלָה – דְּלָא פָּרֵישׁ, אֲבָל יְצִיאָה דְּפָרֵישׁ – אַסּוֹחֵי מַסַּח דַּעְתֵּיהּ; אוֹ דִלְמָא, כֵּיוָן דִּבְיָדוֹ לַחֲזוֹר – לָא מַסַּח?
§ A dilemma was raised before the Sages: What is the halakha with regard to leaving the Temple? Is it effective to disqualify sanctification of the hands and feet such that the priest must sanctify them again when he reenters the Temple? The Gemara elaborates: If you say that being left overnight does not disqualify it, perhaps that is only because he does not separate from the Temple; but when leaving the Temple, where the priest separates from the Temple, it is possible that the priest becomes distracted from the service. If so, he must sanctify his hands and feet again. Or perhaps, since it is in his power to return to the Temple at any point, he does not become distracted, in which case he does not need to sanctify them again.
תָּא שְׁמַע: קִידֵּשׁ יָדָיו וְרַגְלָיו וְנִטְמְאוּ – מַטְבִּילָן וְאֵין צָרִיךְ לְקַדֵּשׁ. יָצְאוּ – הֲרֵי הֵן בִּקְדוּשָּׁתָן!
The Gemara suggests: Come and hear a proof from a baraita: If a priest sanctified his hands and feet and his hands then became impure, he may immerse them to purify them, and he does not need to sanctify them again. If he sanctified his hands and they then left the Temple, they retain their sanctity. Apparently, leaving the Temple does not disqualify sanctification.
יָצְאוּ יָדָיו לָא קָמִיבַּעְיָא לַן, כִּי קָמִיבַּעְיָא לַן – יָצָא כׇּל גּוּפוֹ. מַאי?
The Gemara responds: We do not raise the dilemma with regard to a case where only his hands left the Temple. In such a case, he certainly does not need to sanctify them again. When we raise the dilemma, it is with regard to a case where his entire body left the Temple; what is the halakha in such a case?
תָּא שְׁמַע: שֶׁלֹּא רָחוּץ יָדַיִם וְרַגְלַיִם – מְקַדֵּשׁ בִּכְלֵי שָׁרֵת בִּפְנִים. קִידֵּשׁ בִּכְלֵי שָׁרֵת בַּחוּץ אוֹ בִּכְלֵי חוֹל בִּפְנִים אוֹ שֶׁטָּבַל בְּמֵי מְעָרָה, וְעָבַד – עֲבוֹדָתוֹ פְּסוּלָה. טַעְמָא דְּקִידֵּשׁ בִּכְלֵי שָׁרֵת בַּחוּץ, הָא קִידֵּשׁ בִּפְנִים וְיָצָא – עֲבוֹדָתוֹ כְּשֵׁירָה!
The Gemara suggests: Come and hear another proof from a baraita: One whose hands and feet are not washed must sanctify them with a service vessel inside the Temple. If he sanctified them with a service vessel outside the Temple, or with a non-sacred vessel inside, or if he immersed in cave water and performed the service, his service is disqualified. The Gemara infers: The reason his service is disqualified is that he sanctified his hands and feet with a service vessel outside, but if he sanctified them inside and then left, his service is valid.
דִּלְמָא ״קִידֵּשׁ בִּכְלֵי שָׁרֵת בַּחוּץ״ הֵיכִי דָּמֵי – כְּגוֹן דְּאַפֵּיק יָדָיו לְבַר וְקִידֵּשׁ; הָא קִידֵּשׁ בִּפְנִים וְיָצָא, דְּאַפֵּיק יְדֵיהּ לְבַר – כְּשֵׁירָה. אֲבָל יָצָא כׇּל גּוּפוֹ תִּיבְּעֵי לָךְ.
The Gemara responds: Perhaps one can say: What are the circumstances of the case where one sanctified them with a service vessel outside? It is a case where he removed only his hands and placed them outside the Temple and sanctified them there. Consequently, one can infer only that if he sanctified them inside and then left, i.e., specifically where he removed only his hand and placed it outside, his service is valid. But with regard to a case where his entire body left the Temple, you should raise the dilemma.
אֲמַר לֵיהּ רַב זְבִיד לְרַב פָּפָּא, תָּא שְׁמַע: יָצָא חוּץ לִמְחִיצַת חוֹמַת הָעֲזָרָה – אִם לִשְׁהוֹת, טָעוּן טְבִילָה; אִם לְפִי שָׁעָה, טָעוּן קִידּוּשׁ יָדַיִם וְרַגְלַיִם!
Rav Zevid said to Rav Pappa: Come and hear a proof from another baraita: In a case where a priest left the boundary of the wall of the Temple courtyard, if he left long enough to remain there for a time, he requires immersion. If he left only for a moment, he requires sanctification of the hands and feet. Apparently, one who leaves even for a brief time requires sanctification.
אֲמַר לֵיהּ: הָכָא בְּמַאי עָסְקִינַן – כְּגוֹן שֶׁיָּצָא לְהָסֵךְ רַגְלָיו וּלְהַטִּיל מַיִם.
Rav Pappa said to him: Here we are dealing with a case where the priest left the Temple to cover his legs, a euphemism for defecating, or to urinate. It is only for this reason that he must sanctify his hands and feet when reentering the Temple.
הָא בְּהֶדְיָא קָתָנֵי לַהּ: כָּל הַמֵּיסֵךְ רַגְלָיו טָעוּן טְבִילָה, וְכׇל הַמֵּטִיל מַיִם טָעוּן קִידּוּשׁ יָדַיִם וְרַגְלַיִם! תָּנֵי וַהֲדַר מְפָרֵשׁ.
The Gemara challenges: But the mishna (Yoma 28a) already teaches it explicitly: Anyone who covers his legs requires immersion afterward; and anyone who urinates requires sanctification of the hands and feet with water from the Basin afterward. The Gemara responds: The redundancy is not difficult. The tanna teaches the principle and then explains it again.
תָּא שְׁמַע: פָּרָה – רַבִּי חִיָּיא בַּר יוֹסֵף אָמַר: מְקַדֵּשׁ בִּכְלֵי שָׁרֵת בִּפְנִים, וְיוֹצֵא. וְרַבִּי יוֹחָנָן אָמַר: אֲפִילּוּ בַּחוּץ, וַאֲפִילּוּ בִּכְלִי חוֹל, וַאֲפִילּוּ בִּמְקִידָּה שֶׁל חֶרֶס!
The Gemara suggests: Come and hear a proof from the following dispute: With regard to the priest who performs the service of the red heifer, which takes place outside the Temple, Rabbi Ḥiyya bar Yosef says: In preparation, he must sanctify his hands and feet with a service vessel inside the Temple, as he must before any other service, and afterward he leaves the Temple to perform the service. And Rabbi Yoḥanan says: He may sanctify his hands even outside of the Temple, and even with a non-sacred vessel, and even with an earthenware bowl [bimkeida]. Apparently, leaving the Temple does not disqualify sanctification of the hands and feet.
אָמַר רַב פָּפָּא: שָׁאנֵי פָּרָה – הוֹאִיל וְכׇל מַעֲשֶׂיהָ בַּחוּץ, לָא פָּסְלָה בָּהּ יְצִיאָה. אִי הָכִי, לְמָה לִי דִּמְקַדֵּשׁ כְּעֵין עֲבוֹדָה פְּנִים?
Rav Pappa said: The rite of the red heifer is different, since all of its acts are performed outside the Temple, unlike other rites. Therefore, leaving the Temple does not disqualify sanctification of the hands and feet with regard to it. The Gemara asks: If so, why do I require that the priest sanctify his hands and feet at all for the service of the red heifer? The Gemara responds: The service of the red heifer must be similar to the service of offerings performed inside the Temple.
אִיבַּעְיָא לְהוּ: טוּמְאָה, מַהוּ שֶׁתּוֹעִיל לְקִידּוּשׁ יָדַיִם וְרַגְלַיִם? אִם תִּימְצֵי לוֹמַר יְצִיאָה לָא פָּסְלָה – דְּגַבְרָא חֲזֵי, אֲבָל הָכָא דְּגַבְרָא לָא חֲזֵי – אַסּוֹחֵי מַסַּח דַּעְתֵּיהּ; אוֹ דִלְמָא, כֵּיוָן דַּהֲדַר חֲזֵי – [דָּק לֵיהּ] וְלָא מַסַּח דַּעְתֵּיהּ?
§ A dilemma was raised before the Sages: What is the halakha with regard to a priest who contracts ritual impurity during the service? Is this effective to disqualify the sanctification of his hands and feet such that he must sanctify them again when he becomes pure? If you say that leaving the Temple does not disqualify sanctification, perhaps this is because the person remains fit to serve; but here, where the person is unfit for service, perhaps he becomes distracted. Or perhaps, since he will become fit again when he becomes pure, he takes care not to become distracted.
תָּא שְׁמַע: קִידֵּשׁ יָדָיו וְרַגְלָיו וְנִטְמְאוּ – מַטְבִּילָן, וְאֵין צָרִיךְ לְקַדֵּשׁ!
The Gemara suggests: Come and hear a proof from a baraita: If a priest sanctified his hands and feet and they became impure, he may immerse them, and he does not need to sanctify them again.
נִטְמְאוּ יָדָיו לָא מִיבַּעְיָא לַן, [כִּי מִיבַּעְיָא לַן] נִטְמָא כׇּל גּוּפוֹ. כׇּל גּוּפוֹ?! תִּיפּוֹק לִי: כֵּיוָן דְּבָעֵי לְמֶעְבַּד הֶעֱרֵב שֶׁמֶשׁ, אַסּוֹחֵי מַסַּח דַּעְתֵּיהּ! כְּגוֹן דְּאִיטַּמִּי סָמוּךְ לִשְׁקִיעַת הַחַמָּה.
The Gemara responds: We do not raise the dilemma with regard to a case where only his hands became impure. When we raise the dilemma it is with regard to a case where his entire body became impure. The Gemara challenges: But if his entire body contracted impurity, let me derive that the sanctification is disqualified since he needs to allow the sun to set in order to become pure after immersing, and he certainly becomes distracted in the interim. The Gemara responds: The dilemma concerns a case where he became impure adjacent to sunset, so that he does not need to wait long after immersing and will not become distracted.
תָּא שְׁמַע: פָּרָה – רַבִּי חִיָּיא בְּרַבִּי יוֹסֵף אָמַר: מְקַדֵּשׁ בִּכְלֵי שָׁרֵת בִּפְנִים, וְיוֹצֵא. וְרַבִּי יוֹחָנָן אָמַר: אֲפִילּוּ בַּחוּץ, וַאֲפִילּוּ בִּכְלִי חוֹל, וַאֲפִילּוּ בִּמְקִידָּה שֶׁל חֶרֶס.
The Gemara suggests: Come and hear a proof from the following dispute: With regard to the priest who performs the rite of the red heifer, Rabbi Ḥiyya, son of Rabbi Yosef, says: He must sanctify his hands and feet with a service vessel inside the Temple, and afterward he leaves the Temple to perform the service. And Rabbi Yoḥanan says: He may sanctify his hands even outside of the Temple, and even with a non-sacred vessel, and even with an earthenware bowl.
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