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Today's Daf Yomi

June 14, 2018 | 讗壮 讘转诪讜讝 转砖注状讞

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Zevachim 62

When they rebuilt the second temple how did they know where the location of the altar was supposed to be? What parts of the altar are necessary for performing sacrificial rites? On which side was the ramp located? What were its dimensions? There was a space in between the altar and the ramp – the source and purpose of that space is explained.


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讜诇讗 注诇 讙讘讬 诪讞讬诇讜转

and one may not build it on top of tunnels.

讗诪专 专讘 讬讜住祝 诇讗讜 讛讬讬谞讜 讚转谞讬讗 讜讬讻讬谞讜 讗转 讛诪讝讘讞 注诇 诪讻讜谞转讜 砖讛讙讬注讜 诇住讜祝 诪讚讜转讬讜 讜讛讻转讬讘 讛讻诇 讘讻转讘 诪讬讚 讛壮 注诇讬 讛砖讻讬诇

The Gemara relates that after reconsidering the reason for the expansion of the altar, Rav Yosef said: Is this not as it is taught in a baraita with regard to the verse: 鈥淎nd they set the altar upon its bases鈥 (Ezra 3:3), which teaches that in the Second Temple the size of the altar reached its full measure, i.e., that it was the ideal size, whereas in the First Temple it was not the ideal size? The Gemara asks: But isn鈥檛 it written with regard to the instructions David gave Solomon about how to build the Temple: 鈥淎ll this in writing, as the Lord has made me wise by His hand upon me, even all the works of this pattern鈥 (I聽Chronicles 28:19), indicating that the design of the First Temple was dictated by God?

讗诇讗 讗诪专 专讘 讬讜住祝 拽专讗 讗砖讻讞 讜讚专砖 讜讬讗诪专 讚讜讬讚 讝讛 讛讜讗 讘讬转 讛壮 讛讗诇讛讬诐 讜讝讛 诪讝讘讞 诇注诇讛 诇讬砖专讗诇 讻讬 讘讬转 诪讛 讘讬转 砖砖讬诐 讗诪讛 讗祝 诪讝讘讞 砖砖讬诐 讗诪讛

Rather, Rav Yosef said: The size of the altar in the First Temple was ideal, but in the Second Temple era there was a need to expand the altar, and they found a verse and interpreted it as follows. The verse states: 鈥淭hen David said: This is the House of the Lord God, and this is the altar of burnt offering for Israel鈥 (I聽Chronicles 22:1). The verse juxtaposes the House, i.e., the Temple, with the altar, which indicates that the altar is like the Temple: Just as the House was sixty cubits (see I聽Kings 6:2), so too, the altar may be extended up to a length of sixty cubits.

讘砖诇诪讗 讘讬转 诪讬谞讻专讗 爪讜专转讜 讗诇讗 诪讝讘讞 诪谞讗 讬讚注讬

搂 The Gemara discusses the construction of the altar in the Second Temple. The Gemara asks: Granted, with regard to the location of the House, its shape was discernable from the vestiges of its foundations; but how did they know the proper location of the altar?

讗诪专 专讘讬 讗诇注讝专 专讗讜 诪讝讘讞 讘谞讜讬 讜诪讬讻讗诇 讛砖专 讛讙讚讜诇 注讜诪讚 讜诪拽专讬讘 注诇讬讜 讜专讘讬 讬爪讞拽 谞驻讞讗 讗诪专 讗驻专讜 砖诇 讬爪讞拽 专讗讜 砖诪讜谞讞 讘讗讜转讜 诪拽讜诐 讜专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 诪讻诇 讛讘讬转 讻讜诇讜 讛专讬讞讜 专讬讞 拽讟专转 诪砖诐 讛专讬讞讜 专讬讞 讗讘专讬诐

The Gemara answers that Rabbi Elazar says: They saw a vision of the altar already built and Michael the archangel standing and sacrificing offerings upon it. And Rabbi Yitz岣k Nappa岣 says: They saw a vision of the ashes of Isaac that were placed in that location. And Rabbi Shmuel bar Na岣ani says: From the entire House they smelled the scent of incense, yet from there, the location of the altar, they smelled a scent of burned animal limbs.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 砖诇砖讛 谞讘讬讗讬诐 注诇讜 注诪讛诐 诪谉 讛讙讜诇讛 讗讞讚 砖讛注讬讚 诇讛诐 注诇 讛诪讝讘讞 讜讗讞讚 砖讛注讬讚 诇讛诐 注诇 诪拽讜诐 讛诪讝讘讞 讜讗讞讚 砖讛注讬讚 诇讛诐 砖诪拽专讬讘讬谉 讗祝 注诇 驻讬 砖讗讬谉 讘讬转

Rabba bar bar 岣na says that Rabbi Yo岣nan says: Three prophets ascended with them from the exile: One who testified to them about the size and shape of the altar, and one who testified to them about the proper location of the altar, and one who testified to them that one sacrifices offerings even if there is no Temple, provided that there is a proper altar.

讘诪转谞讬转讗 转谞讗 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 砖诇砖讛 谞讘讬讗讬诐 注诇讜 注诪讛谉 诪谉 讛讙讜诇讛 讗讞讚 砖讛注讬讚 诇讛诐 注诇 讛诪讝讘讞 讜注诇 诪拽讜诐 讛诪讝讘讞 讜讗讞讚 砖讛注讬讚 诇讛诐 砖诪拽专讬讘讬谉 讗祝 注诇 驻讬 砖讗讬谉 讘讬转 讜讗讞讚 砖讛注讬讚 诇讛诐 注诇 讛转讜专讛 砖转讻转讘 讗砖讜专讬转

It was taught in a baraita that Rabbi Eliezer ben Yaakov says: Three prophets ascended with the Jewish people from the exile: One who testified to them about the size and shape of the altar and about the proper location of the altar, and one who testified to them that one sacrifices offerings even if there is no Temple, and one who testified to them about the Torah and instructed that it be written in Assyrian script [Ashurit] rather than the ancient Hebrew script used in the times of Moses.

转谞讜 专讘谞谉 拽专谉 讜讻讘砖 讜讬住讜讚 讜专讬讘讜注 诪注讻讘讬谉 诪讚转 讗专讻讜 讜诪讚转 专讞讘讜 讜诪讚转 拽讜诪转讜 讗讬谉 诪注讻讘讬谉 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘 讛讜谞讗 讗诪专 拽专讗 讛诪讝讘讞 讻诇 诪拽讜诐 砖谞讗诪专 讛诪讝讘讞 诇注讻讘

The Sages taught in a baraita: The corner built at each point where the edges of the altar meet, the ramp upon which the priests ascended the altar, the base of the altar, and the requirement that the altar must be exactly square, are all indispensable in order for the altar to be fit for use. But the measurement of its length, and the measurement of its width, and the measurement of its height are not indispensable. The Gemara asks: From where are these matters derived? Rav Huna says: In reference to each of these characteristics the verse states the term 鈥渢he altar,鈥 and there is a principle that wherever the term 鈥渢he altar鈥 is stated, it serves to indicate that the halakhic detail mentioned is indispensable.

讗诇讗 诪注转讛 讻讬讜专 诇专讘讬 讜住讜讘讘 诇专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讛讻讬 谞诪讬 讚诪注讻讘 讚讻转讬讘 讜谞转转讛 讗转讛 转讞转 讻专讻讘 讛诪讝讘讞 诪诇诪讟讛 讜转谞讬讗 讗讬讝讛讜 讻专讻讜讘 专讘讬 讗讜诪专 讝讛 讻讬讜专 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗讜诪专 讝讛 讛住讜讘讘

The Gemara asks: If that is so, then the engraving [kiyyur] that was on the altar according to Rabbi Yehuda HaNasi, or the surrounding ledge of the altar according to Rabbi Yosei, son of Rabbi Yehuda, should also be indispensable, as it is written: 鈥淎nd you shall put it under the karkov of the altar beneath鈥 (Exodus 27:5). And it is taught in a baraita: What is the karkov? Rabbi Yehuda HaNasi says: This is the engraving on the altar. Rabbi Yosei, son of Rabbi Yehuda, says: This is the surrounding ledge.

讗讬谉 讚转谞讬讗 讗讜转讜 讛讬讜诐 谞驻讙诪讛 拽专谉 诪讝讘讞 讜讛讘讬讗讜 讘讜诇 砖诇 诪诇讞 讜住转诪讜讛讜 讜诇讗 诪驻谞讬 砖讻砖专 诇注讘讜讚讛 讗诇讗 砖诇讗 讬专讗讛 诪讝讘讞 驻讙讜诐 砖讻诇 诪讝讘讞 砖讗讬谉 诇讜 拽专谉 讜讻讘砖 讜讬住讜讚 讜专讬讘讜注 驻住讜诇 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗讜诪专 讗祝 讛住讜讘讘

The Gemara answers: Yes, the karkov is also indispensable, as it is taught in a baraita: On that day when etrogim were pelted at a Sadducee priest who poured the water libation of Sukkot on his feet rather than on the altar (see Sukka 48b), the corner of the altar was damaged as a result of the pelting and the ensuing chaos. They brought a fistful of salt and sealed the damaged section. They did this not because it rendered the altar fit for the Temple service, but in deference to the altar, so that the altar would not be seen in its damaged state. The reason the altar is disqualified is because any altar that does not have a corner, a ramp, and a base, and any altar that is not square, is disqualified. Rabbi Yosei, son of Rabbi Yehuda, says: Even the surrounding ledge is indispensable.

转谞讜 专讘谞谉 讗讬讝讛讜 讻专讻讜讘 讘讬谉 拽专谉 诇拽专谉 诪拽讜诐 讛讬诇讜讱 专讙诇讬 讛讻讛谞讬诐 讗诪讛 讗讟讜 讛讻讛谞讬诐 讘讬谉 拽专谉 诇拽专谉 讛讜讜 讗讝诇讬 讗诇讗 讗讬诪讗 讜诪拽讜诐 讛讬诇讜讱 专讙诇讬 讛讻讛谞讬诐 讗诪讛

The Sages taught in a baraita: What is the karkov of the altar? It is the area between one corner and the next corner, which is the cubit-wide place on top of the altar where the priests would walk. The Gemara asks: Is that to say that the priests would walk between one corner and the next corner? The Gemara answers: Rather, say: The karkov is the cubit-wide area between one corner and the other, and there was an additional cubit that was the place where the priests would walk.

讜讛讻转讬讘 转讞转 讻专讻讘讜 诪诇诪讟讛 注讚 讞爪讬讜 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 转专讬 讛讜讜 讞讚 诇谞讜讬 讜讞讚 诇讻讛谞讬诐 讚诇讗 谞砖转专拽讜

The Gemara asks: But isn鈥檛 it written: 鈥淎nd he made for the altar a grating of network of brass, under the karkov beneath, reaching halfway up鈥 (Exodus 38:4), which indicates that the karkov was on the side of the altar and not on top of it? The Gemara answers: Rav Na岣an bar Yitz岣k said: There were two entities called karkov. One was a slight protrusion above the midway point of the altar for aesthetic purposes, and one was an indentation on top of the altar for the benefit of the priests, to ensure that they would not slip off the top of the altar.

诪讚转 讗专讻讜 讜诪讚转 专讞讘讜 讜诪讚转 拽讜诪转讜 讗讬谉 诪注讻讘讬谉 讗诪专 专讘讬 诪谞讬 讜讘诇讘讚 砖诇讗 讬驻讞转谞讜 诪诪讝讘讞 砖注砖讛 诪砖讛 讜讻诪讛 讗诪专 专讘 讬讜住祝 讗诪讛 诪讞讻讜 注诇讬讛 讞诪砖 讗诪讜转 讗专讱 讜讞诪砖 讗诪讜转 专讞讘 专讘讜注 讬讛讬讛 讛诪讝讘讞

It was taught in a baraita cited above that the measurement of the altar鈥檚 length, and the measurement of its width, and the measurement of its height are not indispensable. Rabbi Mani says: This is the halakha provided that one does not decrease its size so that it is smaller than the altar constructed by Moses. The Gemara asks: And how large was the altar constructed by Moses? Rav Yosef says: One cubit. Those in the study hall mocked Rav Yosef, as it is written explicitly: 鈥淔ive cubits long and five cubits wide; the altar shall be square鈥 (Exodus 27:1).

讗诪专 诇讬讛 讗讘讬讬 讚诇诪讗 诪拽讜诐 诪注专讻讛 拽讗诪专 诪专 讗诪专 诇讬讛 诪专 讚讙讘专讗 专讘讛 讛讜讗 讬讚注 诪讗讬 拽讗诪讬谞讗 拽专讬 注诇讬讬讛讜

Abaye said to Rav Yosef: Perhaps the Master is speaking about the area of the arrangement of wood? Since the corners took up one cubit on each side and there was an additional cubit on each side for the priests to walk, only one cubit was left for the arrangement of wood. Rav Yosef said to Abaye: The Master, i.e., Abaye, who is a great man, knows what I mean to say. Rav Yosef read, i.e., applied, the following verse to those who mocked him:

讘谞讬 拽讟讜专讛 讘谞讬 讗讞转讬讛 讚专讘讬 讟专驻讜谉 讛讜讜 讬转讘讬 拽诪讬讛 讚专讘讬 讟专驻讜谉 驻转讞 讜讗诪专 讜讬讜住祝 讗讘专讛诐 讜讬拽讞 讗砖讛 讜砖诪讛 讬讜讞谞讬 讗诪专讬 诇讬讛 拽讟讜专讛 讻转讬讘 拽专讬 注诇讬讛诐 讘谞讬 拽讟讜专讛

鈥淭he children of Keturah鈥 (Genesis 25:4). Although Keturah鈥檚 children were children of Abraham, they were not of the same caliber as Isaac. Similarly, Rav Yosef was saying that his other students were not of the caliber of Abaye. Having mentioned this term, the Gemara relates: The sons of Rabbi Tarfon鈥檚 sister were sitting silently before Rabbi Tarfon. In an attempt to encourage them to say something, he began and said: The verse states: And Abraham took another wife, and her name was Yo岣ni. They said to Rabbi Tarfon: It is written: 鈥淜eturah鈥 (Genesis 25:1), not Yo岣ni. Rabbi Tarfon read, i.e., said, about them the phrase 鈥渢he children of Keturah鈥 as they were able to contribute only this small piece of information.

讗诪专 讗讘讬讬 讘专 讛讜谞讗 讗诪专 专讘 讞诪讗 讘专 讙讜专讬讗 讙讝讬专讬谉 砖注砖讛 诪砖讛 讗讜专讻谉 讗诪讛 讜专讜讞讘谉 讗诪讛 讜注讜讘讬讬谉 讻诪讞拽 讙讜讚砖 住讗讛

Abaye bar Huna says that Rav 岣ma bar Gurya says: With regard to the logs that Moses prepared for the mitzva of burning wood upon the altar, their length was a cubit and their width was a cubit, and their thickness was like that of a leveler, a kind of flat stick used to remove the excess grain heaped on top of a container that holds one se鈥檃.

讗诪专 专讘讬 讬专诪讬讛 讘讗诪讛 讙讚讜诪讛 讗诪专 专讘 讬讜住祝 讜诇讗讜 讛讬讬谞讜 讚转谞讬讗 注诇 讛注爪讬诐 讗砖专 注诇 讛讗砖 讗砖专 注诇 讛诪讝讘讞 砖诇讗 讬讛讜 注爪讬诐 讬讜爪讗讬谉 诪谉 讛诪讝讘讞 讻诇讜诐

Rabbi Yirmeya says: The length and width of the logs men-tioned were measured with a shortened cubit. Rav Yosef said: Is this not as it is taught in a baraita: The verse states: 鈥淯pon the wood that is on the fire that is upon the altar鈥 (Leviticus 1:8). The seemingly superfluous phrase 鈥渢hat is upon the altar鈥 teaches that the wood should not extend at all beyond the area of the altar designated for the arrangement of wood. Since this area was one square cubit, the logs were exactly one cubit as well.

转谞谉 讛转诐 讻讘砖 讛讬讛 诇讚专讜诪讛 砖诇 诪讝讘讞 讗讜专讱 砖诇砖讬诐 讜砖转讬诐 注诇 专讜讞讘 砖砖 注砖专讛 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘 讛讜谞讗 讗诪专 拽专讗 讜砖讞讟 讗讜转讜 注诇 讬专讱 讛诪讝讘讞 爪驻讜谞讛 砖讬讛讗 讬专讱 讘爪驻讜谉 讜驻谞讬讜 讘讚专讜诐

搂 The Gemara discusses the ramp of the altar: We learned in a mishna there (Middot 36a): There was a ramp that was located on the south side of the altar, whose size was a length of thirty-two cubits by a width of sixteen cubits. The Gemara asks: From where are these matters derived, i.e., from where is it derived that the ramp is on the south side of the altar? Rav Huna said: The verse states: 鈥淎nd he shall slaughter it on the side [yerekh] of the altar northward鈥 (Leviticus 1:11), which teaches that the altar鈥檚 thigh [yarekh] should be located in the north, and its face, i.e., the front of the altar where the priests ascend to it, should be in the south. The verse likens the positioning of the altar to a person who is lying down flat, in which case if his legs are to the north, his face is to the south.

讗讬诪讗 讬专讱 讘爪驻讜谉 讜驻谞讬讜 讘爪驻讜谉 讗诪专 专讘讗 专诪讬 讙讘专讗 讗讗驻讬讛 讗诪专 诇讬讛 讗讘讬讬 讗讚专讘讛 转专讬抓 讜讗讜转讬讘 讙讘专讗

The Gemara asks: Why not say that its thigh should be in the north and its face should also be in the north? Perhaps the verse is referring to a person sitting with both his face and feet in the north. Rava said in response: Place the man on his face, i.e., the analogy is to a man who is lying down. Abaye said to him: On the contrary, sit the man straight up so that his face and his legs are facing the same direction.

讗诪专 诇讬讛 专讘讜注 讻转讬讘 讜讛讗 诪讬讘注讬 诇讬讛 讚诪专讘注 专讘讜注讬 诪讬 讻转讬讘 诪专讜讘注 讜诇讬讟注诪讬讱 诪讬 讻转讬讘 专讘讜抓 讗诪专 诇讬讛 专讘讜注 讻转讬讘 讚诪砖诪注 讛讻讬 讜诪砖诪注 讛讻讬

Rava said back to him: It is written in a verse that the altar must be 鈥渟quare [ravua]鈥 (Exodus 27:1), which indicates lying down or crouching, as it is similar to the term ravutz, meaning crouching. Abaye challenges Rava: But this word is necessary to teach that the altar must be square. Rava responds: Is it written in the verse that the altar must be square [merubba]? The verse specifically uses the form ravua in order to allude to the word ravutz, crouching. Abaye counters: According to your reasoning, is it written in the verse that the altar must be ravutz? Rava answers: It is written in the verse that the altar must be ravua, which is a term that indicates this, i.e., that the altar must be square, and indicates that, i.e., that its positioning is comparable to that of a person who is lying down.

讜转谞讗 诪讬讬转讬 诇讛 诪讛讻讗 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讜诪注诇转讛讜 驻谞讜转 拽讚讬诐 讻诇 驻讬谞讜转 砖讗转讛 驻讜谞讛 诇讗 讬讛讜 讗诇讗 讚专讱 讬诪讬谉 诇诪讝专讞

The Gemara adds: And another tanna cites the source for the ramp鈥檚 positioning from here, as it is taught in a baraita that Rabbi Yehuda says: The verse states with regard to the future altar: 鈥淎nd its steps shall look [penot] toward the east鈥 (Ezekiel 43:17), which indicates that all the turns [pinot] that you turn should be only to the right and you should turn to the east. Only if the ramp is in the south can one turn to the right and be facing eastward.

讜讗讬诪讗 砖诪讗诇 诇诪讝专讞 诇讗 住诇拽讗 讚注转讱 讚转谞讬 专诪讬 讘专 (讬讞讝拽讬讛) 讬诐 砖注砖讛 砖诇诪讛 注诪讚 注诇 砖谞讬诐 注砖专 (注诪讜讚讬诐) 讘拽专 砖诇砖讛 驻谞讬诐 爪驻讜谞讛 讜砖诇砖讛 驻谞讬诐 讬诪讛 讜砖诇砖讛 驻谞讬诐 谞讙讘讛 讜砖诇砖讛 驻谞讬诐 诪讝专讞讛 讻诇 驻讬谞讜转 砖讗转讛 驻讜谞讛 诇讗 讬讛讜 讗诇讗 讚专讱 讬诪讬谉 诇诪讝专讞

The Gemara challenges: The verse indicates only that after a person turns he is facing eastward. Why not say that the ramp was located in the north and the priest turns left and faces eastward? The Gemara answers: This possibility should not enter your mind, as Rami bar Ye岣zkiya teaches: A verse describes the sea, i.e., the Basin, that Solomon built, in the following terms: 鈥淚t stood upon twelve oxen, three looking toward [ponim] the north, and three looking toward [ponim] the west, and three looking toward [ponim] the south, and three looking toward [ponim] the east鈥 (II聽Chronicles 4:4). From the order of the directions in which the verse lists the groups of oxen under the Basin, it can be derived that all the turns that you turn should be only to the right and to the east.

讛讛讜讗 诪讬讘注讬 诇讬讛 诇讙讜驻讬讛 讗诐 讻谉 驻谞讬诐 驻谞讬诐 诇诪讛 诇讬

The Gemara challenges: That verse is necessary to teach its own information describing the Basin. The Gemara explains: If so, why do I need the verse to repeat the term ponim, ponim? It must be in order to teach how one turns while performing the sacrificial rite upon the altar, which, in turn, teaches the location of the ramp.

砖讗诇 专讘讬 砖诪注讜谉 讘谉 讬讜住讬 讘谉 诇拽讜谞讬讗 讗转 专讘讬 讬讜住讬 讗讜诪专 讛讬讛 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讗讜讬专 讬砖 讘讬谉 讻讘砖 诇诪讝讘讞 讗诪专 诇讜 讜讗转讛 讗讬 讗转讛 讗讜诪专 讻谉 讜讛诇讗 讻讘专 谞讗诪专 讜注砖讬转 注诇转讬讱 讛讘砖专 讜讛讚诐 诪讛 讚诐 讘讝专讬拽讛 讗祝 讘砖专 讘讝专讬拽讛

Rabbi Shimon ben Yosei ben Lakonya asked Rabbi Yosei: Is it so that Rabbi Shimon ben Yo岣i used to say that there is airspace, i.e., a gap, between the ramp and the altar? Rabbi Yosei said to him: And you, don鈥檛 you say so as well? But isn鈥檛 it already stated: 鈥淎nd you shall offer your burnt offerings, the flesh and the blood鈥 (Deuteronomy 12:27)? The verse juxtaposes the flesh of the burnt offering with its blood to teach that just as the blood is presented upon the altar via tossing while the priest stands on the ground next to the altar (see Leviticus 1:5), so too, the flesh of the burnt offering is presented via tossing. In order to fulfill this requirement, the priest stands on the ramp and tosses the flesh over the gap between the ramp and the altar, so that it lands on the arrangement of wood.

讗诪专 诇讜 砖讗谞讬 讗讜诪专 注讜诪讚 讘爪讚 诪注专讻讛 讜讝讜专拽

Rabbi Shimon ben Yosei ben Lakonya said to him: If the verse simply teaches that the flesh must be tossed onto the arrangement of wood, it does not prove that there must be a gap between the ramp and the altar, as I say that the priest should stand next to the arrangement of wood and toss the flesh onto it.

讗诪专 诇讜 讻砖讛讜讗 讝讜专拽 诇诪注专讻讛 讚诇讜拽讛 讛讜讗 讝讜专拽 讗讜 诇诪注专讻讛 砖讗讬谞讛 讚诇讜拽讛 讛讜讗 讝讜专拽 讛讜讬 讗讜诪专 诇诪注专讻讛 讚诇讜拽讛 讛讜讗 讝讜专拽 讛转诐 诪砖讜诐 讚诇讗 讗驻砖专

Rabbi Yosei said to him: When he tosses the flesh, does he toss it onto a part of the arrangement of wood that is burning or does he toss it onto a part of the arrangement of wood that is not burning? You must say that he tosses it onto a part of the arrangement of wood that is burning. And there, according to your suggestion that the priest is standing next to the arrangement of wood, he would have to toss the flesh, because it is impossible to place the flesh directly into the fire without the priest getting burned. It would be unnecessary for the verse to teach that the priest tosses the flesh while standing next to the arrangement. Consequently, when the verse juxtaposed the blood with the flesh, it must be teaching that the flesh must be tossed over a gap between the ramp and the altar.

专讘 驻驻讗 讗诪专 讻讬 讚诐 诪讛 讚诐 讗讜讬专 拽专拽注 诪驻住讬拽讜 讗祝 讘砖专 讗讜讬专 拽专拽注 诪驻住讬拽讜

Rav Pappa says: The requirement that there be a gap between the ramp and the altar can be derived from this verse, because the juxtaposition teaches that the flesh is like blood in the manner in which it is tossed: Just as with regard to the blood there is space on the ground that interposes between the priest and the altar, so too with regard to the flesh, there is space on the ground that interposes between the priest and the altar, i.e., he stands on the ground next to the altar and tosses the flesh onto the altar.

讗诪专 专讘 讬讛讜讚讛 砖谞讬 讻讘砖讬诐 拽讟谞讬诐 讬讜爪讗讬谉 诪谉 讛讻讘砖 砖讘讛谉 驻讜谞讬诐 诇讬住讜讚 讜诇住讜讘讘 讜诪讜讘讚诇讬谉 诪谉 讛诪讝讘讞 诪诇讗 谞讬诪讗 诪砖讜诐 砖谞讗诪专 住讘讬讘 讜专讘讬 讗讘讛讜 讗诪专 专讘讜注

搂 The Gemara continues discussing the ramp: Rav Yehuda says: There were two small ramps protruding from the main ramp that led to the altar, on which the priests could turn to the base of the altar and to the surrounding ledge of the altar. They were separated from the altar by a hairbreadth, because it is stated: 鈥淩oundabout鈥 (Leviticus 1:5), with regard to the altar. This indicates that nothing is attached to the entire perimeter of the altar. And Rabbi Abbahu says there is a different source, as it states: 鈥淪quare鈥 (Exodus 27:1), and if the ramps would be connected to the altar it would no longer be square.

讜讗讬爪讟专讬讱 诇诪讻转讘 住讘讬讘 讜讗讬爪讟专讬讱 诇诪讻转讘 专讘讜注 讚讗讬 讻转讘 专讞诪谞讗 住讘讬讘 讛讜讛 讗诪讬谞讗 讚注讙讬诇 诪注讙诇 讻转讘 专讞诪谞讗 专讘讜注 讜讗讬 讻转讘 专讞诪谞讗 专讘讜注 讛讜讛 讗诪讬谞讗 讚讗专讬讱 讜拽讟讬谉 讻转讘 专讞诪谞讗 住讘讬讘

The Gemara continues: And it was necessary for the verse to write: 鈥淩oundabout,鈥 and it was necessary for the verse to write: 鈥淪quare,鈥 as, had the Merciful One written only: 鈥淩oundabout,鈥 I would say that the altar can be circular. Therefore, the Merciful One wrote that the altar must be 鈥渟quare.鈥 And had the Merciful One written only that the altar must be 鈥渟quare [ravua],鈥 I would say that the word ravua simply means rectangular and the altar can be long and narrow. Therefore, the Merciful One wrote the term 鈥渞oundabout,鈥 which teaches that the altar must not have some sides that are longer than others.

转谞谉 讛转诐 讛讻讘砖 讜讛诪讝讘讞 砖砖讬诐 讜砖转讬诐 讛谞讬 砖讬转讬谉 讜讗专讘注讛 讛讜讜 谞诪爪讗 驻讜专讞 讗诪讛 注诇 讬住讜讚 讜讗诪讛 注诇 住讜讘讘

We learned in a mishna elsewhere (Middot 37b): The ramp and the altar together were sixty-two cubits long. The Gemara challenges: The dimensions of these are sixty-four cubits, as the altar and the ramp were each thirty-two cubits long (Middot 36a). The Gemara explains: The thirty-two-cubit measurement of the ramp is explained by a baraita that states: It is found that the ramp of the altar overhung the base of the altar by one cubit and the surrounding ledge by one cubit, resulting in an aggregate length of thirty-two cubits.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Zevachim 62

The William Davidson Talmud | Powered by Sefaria

Zevachim 62

讜诇讗 注诇 讙讘讬 诪讞讬诇讜转

and one may not build it on top of tunnels.

讗诪专 专讘 讬讜住祝 诇讗讜 讛讬讬谞讜 讚转谞讬讗 讜讬讻讬谞讜 讗转 讛诪讝讘讞 注诇 诪讻讜谞转讜 砖讛讙讬注讜 诇住讜祝 诪讚讜转讬讜 讜讛讻转讬讘 讛讻诇 讘讻转讘 诪讬讚 讛壮 注诇讬 讛砖讻讬诇

The Gemara relates that after reconsidering the reason for the expansion of the altar, Rav Yosef said: Is this not as it is taught in a baraita with regard to the verse: 鈥淎nd they set the altar upon its bases鈥 (Ezra 3:3), which teaches that in the Second Temple the size of the altar reached its full measure, i.e., that it was the ideal size, whereas in the First Temple it was not the ideal size? The Gemara asks: But isn鈥檛 it written with regard to the instructions David gave Solomon about how to build the Temple: 鈥淎ll this in writing, as the Lord has made me wise by His hand upon me, even all the works of this pattern鈥 (I聽Chronicles 28:19), indicating that the design of the First Temple was dictated by God?

讗诇讗 讗诪专 专讘 讬讜住祝 拽专讗 讗砖讻讞 讜讚专砖 讜讬讗诪专 讚讜讬讚 讝讛 讛讜讗 讘讬转 讛壮 讛讗诇讛讬诐 讜讝讛 诪讝讘讞 诇注诇讛 诇讬砖专讗诇 讻讬 讘讬转 诪讛 讘讬转 砖砖讬诐 讗诪讛 讗祝 诪讝讘讞 砖砖讬诐 讗诪讛

Rather, Rav Yosef said: The size of the altar in the First Temple was ideal, but in the Second Temple era there was a need to expand the altar, and they found a verse and interpreted it as follows. The verse states: 鈥淭hen David said: This is the House of the Lord God, and this is the altar of burnt offering for Israel鈥 (I聽Chronicles 22:1). The verse juxtaposes the House, i.e., the Temple, with the altar, which indicates that the altar is like the Temple: Just as the House was sixty cubits (see I聽Kings 6:2), so too, the altar may be extended up to a length of sixty cubits.

讘砖诇诪讗 讘讬转 诪讬谞讻专讗 爪讜专转讜 讗诇讗 诪讝讘讞 诪谞讗 讬讚注讬

搂 The Gemara discusses the construction of the altar in the Second Temple. The Gemara asks: Granted, with regard to the location of the House, its shape was discernable from the vestiges of its foundations; but how did they know the proper location of the altar?

讗诪专 专讘讬 讗诇注讝专 专讗讜 诪讝讘讞 讘谞讜讬 讜诪讬讻讗诇 讛砖专 讛讙讚讜诇 注讜诪讚 讜诪拽专讬讘 注诇讬讜 讜专讘讬 讬爪讞拽 谞驻讞讗 讗诪专 讗驻专讜 砖诇 讬爪讞拽 专讗讜 砖诪讜谞讞 讘讗讜转讜 诪拽讜诐 讜专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 诪讻诇 讛讘讬转 讻讜诇讜 讛专讬讞讜 专讬讞 拽讟专转 诪砖诐 讛专讬讞讜 专讬讞 讗讘专讬诐

The Gemara answers that Rabbi Elazar says: They saw a vision of the altar already built and Michael the archangel standing and sacrificing offerings upon it. And Rabbi Yitz岣k Nappa岣 says: They saw a vision of the ashes of Isaac that were placed in that location. And Rabbi Shmuel bar Na岣ani says: From the entire House they smelled the scent of incense, yet from there, the location of the altar, they smelled a scent of burned animal limbs.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 砖诇砖讛 谞讘讬讗讬诐 注诇讜 注诪讛诐 诪谉 讛讙讜诇讛 讗讞讚 砖讛注讬讚 诇讛诐 注诇 讛诪讝讘讞 讜讗讞讚 砖讛注讬讚 诇讛诐 注诇 诪拽讜诐 讛诪讝讘讞 讜讗讞讚 砖讛注讬讚 诇讛诐 砖诪拽专讬讘讬谉 讗祝 注诇 驻讬 砖讗讬谉 讘讬转

Rabba bar bar 岣na says that Rabbi Yo岣nan says: Three prophets ascended with them from the exile: One who testified to them about the size and shape of the altar, and one who testified to them about the proper location of the altar, and one who testified to them that one sacrifices offerings even if there is no Temple, provided that there is a proper altar.

讘诪转谞讬转讗 转谞讗 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 砖诇砖讛 谞讘讬讗讬诐 注诇讜 注诪讛谉 诪谉 讛讙讜诇讛 讗讞讚 砖讛注讬讚 诇讛诐 注诇 讛诪讝讘讞 讜注诇 诪拽讜诐 讛诪讝讘讞 讜讗讞讚 砖讛注讬讚 诇讛诐 砖诪拽专讬讘讬谉 讗祝 注诇 驻讬 砖讗讬谉 讘讬转 讜讗讞讚 砖讛注讬讚 诇讛诐 注诇 讛转讜专讛 砖转讻转讘 讗砖讜专讬转

It was taught in a baraita that Rabbi Eliezer ben Yaakov says: Three prophets ascended with the Jewish people from the exile: One who testified to them about the size and shape of the altar and about the proper location of the altar, and one who testified to them that one sacrifices offerings even if there is no Temple, and one who testified to them about the Torah and instructed that it be written in Assyrian script [Ashurit] rather than the ancient Hebrew script used in the times of Moses.

转谞讜 专讘谞谉 拽专谉 讜讻讘砖 讜讬住讜讚 讜专讬讘讜注 诪注讻讘讬谉 诪讚转 讗专讻讜 讜诪讚转 专讞讘讜 讜诪讚转 拽讜诪转讜 讗讬谉 诪注讻讘讬谉 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘 讛讜谞讗 讗诪专 拽专讗 讛诪讝讘讞 讻诇 诪拽讜诐 砖谞讗诪专 讛诪讝讘讞 诇注讻讘

The Sages taught in a baraita: The corner built at each point where the edges of the altar meet, the ramp upon which the priests ascended the altar, the base of the altar, and the requirement that the altar must be exactly square, are all indispensable in order for the altar to be fit for use. But the measurement of its length, and the measurement of its width, and the measurement of its height are not indispensable. The Gemara asks: From where are these matters derived? Rav Huna says: In reference to each of these characteristics the verse states the term 鈥渢he altar,鈥 and there is a principle that wherever the term 鈥渢he altar鈥 is stated, it serves to indicate that the halakhic detail mentioned is indispensable.

讗诇讗 诪注转讛 讻讬讜专 诇专讘讬 讜住讜讘讘 诇专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讛讻讬 谞诪讬 讚诪注讻讘 讚讻转讬讘 讜谞转转讛 讗转讛 转讞转 讻专讻讘 讛诪讝讘讞 诪诇诪讟讛 讜转谞讬讗 讗讬讝讛讜 讻专讻讜讘 专讘讬 讗讜诪专 讝讛 讻讬讜专 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗讜诪专 讝讛 讛住讜讘讘

The Gemara asks: If that is so, then the engraving [kiyyur] that was on the altar according to Rabbi Yehuda HaNasi, or the surrounding ledge of the altar according to Rabbi Yosei, son of Rabbi Yehuda, should also be indispensable, as it is written: 鈥淎nd you shall put it under the karkov of the altar beneath鈥 (Exodus 27:5). And it is taught in a baraita: What is the karkov? Rabbi Yehuda HaNasi says: This is the engraving on the altar. Rabbi Yosei, son of Rabbi Yehuda, says: This is the surrounding ledge.

讗讬谉 讚转谞讬讗 讗讜转讜 讛讬讜诐 谞驻讙诪讛 拽专谉 诪讝讘讞 讜讛讘讬讗讜 讘讜诇 砖诇 诪诇讞 讜住转诪讜讛讜 讜诇讗 诪驻谞讬 砖讻砖专 诇注讘讜讚讛 讗诇讗 砖诇讗 讬专讗讛 诪讝讘讞 驻讙讜诐 砖讻诇 诪讝讘讞 砖讗讬谉 诇讜 拽专谉 讜讻讘砖 讜讬住讜讚 讜专讬讘讜注 驻住讜诇 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗讜诪专 讗祝 讛住讜讘讘

The Gemara answers: Yes, the karkov is also indispensable, as it is taught in a baraita: On that day when etrogim were pelted at a Sadducee priest who poured the water libation of Sukkot on his feet rather than on the altar (see Sukka 48b), the corner of the altar was damaged as a result of the pelting and the ensuing chaos. They brought a fistful of salt and sealed the damaged section. They did this not because it rendered the altar fit for the Temple service, but in deference to the altar, so that the altar would not be seen in its damaged state. The reason the altar is disqualified is because any altar that does not have a corner, a ramp, and a base, and any altar that is not square, is disqualified. Rabbi Yosei, son of Rabbi Yehuda, says: Even the surrounding ledge is indispensable.

转谞讜 专讘谞谉 讗讬讝讛讜 讻专讻讜讘 讘讬谉 拽专谉 诇拽专谉 诪拽讜诐 讛讬诇讜讱 专讙诇讬 讛讻讛谞讬诐 讗诪讛 讗讟讜 讛讻讛谞讬诐 讘讬谉 拽专谉 诇拽专谉 讛讜讜 讗讝诇讬 讗诇讗 讗讬诪讗 讜诪拽讜诐 讛讬诇讜讱 专讙诇讬 讛讻讛谞讬诐 讗诪讛

The Sages taught in a baraita: What is the karkov of the altar? It is the area between one corner and the next corner, which is the cubit-wide place on top of the altar where the priests would walk. The Gemara asks: Is that to say that the priests would walk between one corner and the next corner? The Gemara answers: Rather, say: The karkov is the cubit-wide area between one corner and the other, and there was an additional cubit that was the place where the priests would walk.

讜讛讻转讬讘 转讞转 讻专讻讘讜 诪诇诪讟讛 注讚 讞爪讬讜 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 转专讬 讛讜讜 讞讚 诇谞讜讬 讜讞讚 诇讻讛谞讬诐 讚诇讗 谞砖转专拽讜

The Gemara asks: But isn鈥檛 it written: 鈥淎nd he made for the altar a grating of network of brass, under the karkov beneath, reaching halfway up鈥 (Exodus 38:4), which indicates that the karkov was on the side of the altar and not on top of it? The Gemara answers: Rav Na岣an bar Yitz岣k said: There were two entities called karkov. One was a slight protrusion above the midway point of the altar for aesthetic purposes, and one was an indentation on top of the altar for the benefit of the priests, to ensure that they would not slip off the top of the altar.

诪讚转 讗专讻讜 讜诪讚转 专讞讘讜 讜诪讚转 拽讜诪转讜 讗讬谉 诪注讻讘讬谉 讗诪专 专讘讬 诪谞讬 讜讘诇讘讚 砖诇讗 讬驻讞转谞讜 诪诪讝讘讞 砖注砖讛 诪砖讛 讜讻诪讛 讗诪专 专讘 讬讜住祝 讗诪讛 诪讞讻讜 注诇讬讛 讞诪砖 讗诪讜转 讗专讱 讜讞诪砖 讗诪讜转 专讞讘 专讘讜注 讬讛讬讛 讛诪讝讘讞

It was taught in a baraita cited above that the measurement of the altar鈥檚 length, and the measurement of its width, and the measurement of its height are not indispensable. Rabbi Mani says: This is the halakha provided that one does not decrease its size so that it is smaller than the altar constructed by Moses. The Gemara asks: And how large was the altar constructed by Moses? Rav Yosef says: One cubit. Those in the study hall mocked Rav Yosef, as it is written explicitly: 鈥淔ive cubits long and five cubits wide; the altar shall be square鈥 (Exodus 27:1).

讗诪专 诇讬讛 讗讘讬讬 讚诇诪讗 诪拽讜诐 诪注专讻讛 拽讗诪专 诪专 讗诪专 诇讬讛 诪专 讚讙讘专讗 专讘讛 讛讜讗 讬讚注 诪讗讬 拽讗诪讬谞讗 拽专讬 注诇讬讬讛讜

Abaye said to Rav Yosef: Perhaps the Master is speaking about the area of the arrangement of wood? Since the corners took up one cubit on each side and there was an additional cubit on each side for the priests to walk, only one cubit was left for the arrangement of wood. Rav Yosef said to Abaye: The Master, i.e., Abaye, who is a great man, knows what I mean to say. Rav Yosef read, i.e., applied, the following verse to those who mocked him:

讘谞讬 拽讟讜专讛 讘谞讬 讗讞转讬讛 讚专讘讬 讟专驻讜谉 讛讜讜 讬转讘讬 拽诪讬讛 讚专讘讬 讟专驻讜谉 驻转讞 讜讗诪专 讜讬讜住祝 讗讘专讛诐 讜讬拽讞 讗砖讛 讜砖诪讛 讬讜讞谞讬 讗诪专讬 诇讬讛 拽讟讜专讛 讻转讬讘 拽专讬 注诇讬讛诐 讘谞讬 拽讟讜专讛

鈥淭he children of Keturah鈥 (Genesis 25:4). Although Keturah鈥檚 children were children of Abraham, they were not of the same caliber as Isaac. Similarly, Rav Yosef was saying that his other students were not of the caliber of Abaye. Having mentioned this term, the Gemara relates: The sons of Rabbi Tarfon鈥檚 sister were sitting silently before Rabbi Tarfon. In an attempt to encourage them to say something, he began and said: The verse states: And Abraham took another wife, and her name was Yo岣ni. They said to Rabbi Tarfon: It is written: 鈥淜eturah鈥 (Genesis 25:1), not Yo岣ni. Rabbi Tarfon read, i.e., said, about them the phrase 鈥渢he children of Keturah鈥 as they were able to contribute only this small piece of information.

讗诪专 讗讘讬讬 讘专 讛讜谞讗 讗诪专 专讘 讞诪讗 讘专 讙讜专讬讗 讙讝讬专讬谉 砖注砖讛 诪砖讛 讗讜专讻谉 讗诪讛 讜专讜讞讘谉 讗诪讛 讜注讜讘讬讬谉 讻诪讞拽 讙讜讚砖 住讗讛

Abaye bar Huna says that Rav 岣ma bar Gurya says: With regard to the logs that Moses prepared for the mitzva of burning wood upon the altar, their length was a cubit and their width was a cubit, and their thickness was like that of a leveler, a kind of flat stick used to remove the excess grain heaped on top of a container that holds one se鈥檃.

讗诪专 专讘讬 讬专诪讬讛 讘讗诪讛 讙讚讜诪讛 讗诪专 专讘 讬讜住祝 讜诇讗讜 讛讬讬谞讜 讚转谞讬讗 注诇 讛注爪讬诐 讗砖专 注诇 讛讗砖 讗砖专 注诇 讛诪讝讘讞 砖诇讗 讬讛讜 注爪讬诐 讬讜爪讗讬谉 诪谉 讛诪讝讘讞 讻诇讜诐

Rabbi Yirmeya says: The length and width of the logs men-tioned were measured with a shortened cubit. Rav Yosef said: Is this not as it is taught in a baraita: The verse states: 鈥淯pon the wood that is on the fire that is upon the altar鈥 (Leviticus 1:8). The seemingly superfluous phrase 鈥渢hat is upon the altar鈥 teaches that the wood should not extend at all beyond the area of the altar designated for the arrangement of wood. Since this area was one square cubit, the logs were exactly one cubit as well.

转谞谉 讛转诐 讻讘砖 讛讬讛 诇讚专讜诪讛 砖诇 诪讝讘讞 讗讜专讱 砖诇砖讬诐 讜砖转讬诐 注诇 专讜讞讘 砖砖 注砖专讛 诪谞讗 讛谞讬 诪讬诇讬 讗诪专 专讘 讛讜谞讗 讗诪专 拽专讗 讜砖讞讟 讗讜转讜 注诇 讬专讱 讛诪讝讘讞 爪驻讜谞讛 砖讬讛讗 讬专讱 讘爪驻讜谉 讜驻谞讬讜 讘讚专讜诐

搂 The Gemara discusses the ramp of the altar: We learned in a mishna there (Middot 36a): There was a ramp that was located on the south side of the altar, whose size was a length of thirty-two cubits by a width of sixteen cubits. The Gemara asks: From where are these matters derived, i.e., from where is it derived that the ramp is on the south side of the altar? Rav Huna said: The verse states: 鈥淎nd he shall slaughter it on the side [yerekh] of the altar northward鈥 (Leviticus 1:11), which teaches that the altar鈥檚 thigh [yarekh] should be located in the north, and its face, i.e., the front of the altar where the priests ascend to it, should be in the south. The verse likens the positioning of the altar to a person who is lying down flat, in which case if his legs are to the north, his face is to the south.

讗讬诪讗 讬专讱 讘爪驻讜谉 讜驻谞讬讜 讘爪驻讜谉 讗诪专 专讘讗 专诪讬 讙讘专讗 讗讗驻讬讛 讗诪专 诇讬讛 讗讘讬讬 讗讚专讘讛 转专讬抓 讜讗讜转讬讘 讙讘专讗

The Gemara asks: Why not say that its thigh should be in the north and its face should also be in the north? Perhaps the verse is referring to a person sitting with both his face and feet in the north. Rava said in response: Place the man on his face, i.e., the analogy is to a man who is lying down. Abaye said to him: On the contrary, sit the man straight up so that his face and his legs are facing the same direction.

讗诪专 诇讬讛 专讘讜注 讻转讬讘 讜讛讗 诪讬讘注讬 诇讬讛 讚诪专讘注 专讘讜注讬 诪讬 讻转讬讘 诪专讜讘注 讜诇讬讟注诪讬讱 诪讬 讻转讬讘 专讘讜抓 讗诪专 诇讬讛 专讘讜注 讻转讬讘 讚诪砖诪注 讛讻讬 讜诪砖诪注 讛讻讬

Rava said back to him: It is written in a verse that the altar must be 鈥渟quare [ravua]鈥 (Exodus 27:1), which indicates lying down or crouching, as it is similar to the term ravutz, meaning crouching. Abaye challenges Rava: But this word is necessary to teach that the altar must be square. Rava responds: Is it written in the verse that the altar must be square [merubba]? The verse specifically uses the form ravua in order to allude to the word ravutz, crouching. Abaye counters: According to your reasoning, is it written in the verse that the altar must be ravutz? Rava answers: It is written in the verse that the altar must be ravua, which is a term that indicates this, i.e., that the altar must be square, and indicates that, i.e., that its positioning is comparable to that of a person who is lying down.

讜转谞讗 诪讬讬转讬 诇讛 诪讛讻讗 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讜诪注诇转讛讜 驻谞讜转 拽讚讬诐 讻诇 驻讬谞讜转 砖讗转讛 驻讜谞讛 诇讗 讬讛讜 讗诇讗 讚专讱 讬诪讬谉 诇诪讝专讞

The Gemara adds: And another tanna cites the source for the ramp鈥檚 positioning from here, as it is taught in a baraita that Rabbi Yehuda says: The verse states with regard to the future altar: 鈥淎nd its steps shall look [penot] toward the east鈥 (Ezekiel 43:17), which indicates that all the turns [pinot] that you turn should be only to the right and you should turn to the east. Only if the ramp is in the south can one turn to the right and be facing eastward.

讜讗讬诪讗 砖诪讗诇 诇诪讝专讞 诇讗 住诇拽讗 讚注转讱 讚转谞讬 专诪讬 讘专 (讬讞讝拽讬讛) 讬诐 砖注砖讛 砖诇诪讛 注诪讚 注诇 砖谞讬诐 注砖专 (注诪讜讚讬诐) 讘拽专 砖诇砖讛 驻谞讬诐 爪驻讜谞讛 讜砖诇砖讛 驻谞讬诐 讬诪讛 讜砖诇砖讛 驻谞讬诐 谞讙讘讛 讜砖诇砖讛 驻谞讬诐 诪讝专讞讛 讻诇 驻讬谞讜转 砖讗转讛 驻讜谞讛 诇讗 讬讛讜 讗诇讗 讚专讱 讬诪讬谉 诇诪讝专讞

The Gemara challenges: The verse indicates only that after a person turns he is facing eastward. Why not say that the ramp was located in the north and the priest turns left and faces eastward? The Gemara answers: This possibility should not enter your mind, as Rami bar Ye岣zkiya teaches: A verse describes the sea, i.e., the Basin, that Solomon built, in the following terms: 鈥淚t stood upon twelve oxen, three looking toward [ponim] the north, and three looking toward [ponim] the west, and three looking toward [ponim] the south, and three looking toward [ponim] the east鈥 (II聽Chronicles 4:4). From the order of the directions in which the verse lists the groups of oxen under the Basin, it can be derived that all the turns that you turn should be only to the right and to the east.

讛讛讜讗 诪讬讘注讬 诇讬讛 诇讙讜驻讬讛 讗诐 讻谉 驻谞讬诐 驻谞讬诐 诇诪讛 诇讬

The Gemara challenges: That verse is necessary to teach its own information describing the Basin. The Gemara explains: If so, why do I need the verse to repeat the term ponim, ponim? It must be in order to teach how one turns while performing the sacrificial rite upon the altar, which, in turn, teaches the location of the ramp.

砖讗诇 专讘讬 砖诪注讜谉 讘谉 讬讜住讬 讘谉 诇拽讜谞讬讗 讗转 专讘讬 讬讜住讬 讗讜诪专 讛讬讛 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讗讜讬专 讬砖 讘讬谉 讻讘砖 诇诪讝讘讞 讗诪专 诇讜 讜讗转讛 讗讬 讗转讛 讗讜诪专 讻谉 讜讛诇讗 讻讘专 谞讗诪专 讜注砖讬转 注诇转讬讱 讛讘砖专 讜讛讚诐 诪讛 讚诐 讘讝专讬拽讛 讗祝 讘砖专 讘讝专讬拽讛

Rabbi Shimon ben Yosei ben Lakonya asked Rabbi Yosei: Is it so that Rabbi Shimon ben Yo岣i used to say that there is airspace, i.e., a gap, between the ramp and the altar? Rabbi Yosei said to him: And you, don鈥檛 you say so as well? But isn鈥檛 it already stated: 鈥淎nd you shall offer your burnt offerings, the flesh and the blood鈥 (Deuteronomy 12:27)? The verse juxtaposes the flesh of the burnt offering with its blood to teach that just as the blood is presented upon the altar via tossing while the priest stands on the ground next to the altar (see Leviticus 1:5), so too, the flesh of the burnt offering is presented via tossing. In order to fulfill this requirement, the priest stands on the ramp and tosses the flesh over the gap between the ramp and the altar, so that it lands on the arrangement of wood.

讗诪专 诇讜 砖讗谞讬 讗讜诪专 注讜诪讚 讘爪讚 诪注专讻讛 讜讝讜专拽

Rabbi Shimon ben Yosei ben Lakonya said to him: If the verse simply teaches that the flesh must be tossed onto the arrangement of wood, it does not prove that there must be a gap between the ramp and the altar, as I say that the priest should stand next to the arrangement of wood and toss the flesh onto it.

讗诪专 诇讜 讻砖讛讜讗 讝讜专拽 诇诪注专讻讛 讚诇讜拽讛 讛讜讗 讝讜专拽 讗讜 诇诪注专讻讛 砖讗讬谞讛 讚诇讜拽讛 讛讜讗 讝讜专拽 讛讜讬 讗讜诪专 诇诪注专讻讛 讚诇讜拽讛 讛讜讗 讝讜专拽 讛转诐 诪砖讜诐 讚诇讗 讗驻砖专

Rabbi Yosei said to him: When he tosses the flesh, does he toss it onto a part of the arrangement of wood that is burning or does he toss it onto a part of the arrangement of wood that is not burning? You must say that he tosses it onto a part of the arrangement of wood that is burning. And there, according to your suggestion that the priest is standing next to the arrangement of wood, he would have to toss the flesh, because it is impossible to place the flesh directly into the fire without the priest getting burned. It would be unnecessary for the verse to teach that the priest tosses the flesh while standing next to the arrangement. Consequently, when the verse juxtaposed the blood with the flesh, it must be teaching that the flesh must be tossed over a gap between the ramp and the altar.

专讘 驻驻讗 讗诪专 讻讬 讚诐 诪讛 讚诐 讗讜讬专 拽专拽注 诪驻住讬拽讜 讗祝 讘砖专 讗讜讬专 拽专拽注 诪驻住讬拽讜

Rav Pappa says: The requirement that there be a gap between the ramp and the altar can be derived from this verse, because the juxtaposition teaches that the flesh is like blood in the manner in which it is tossed: Just as with regard to the blood there is space on the ground that interposes between the priest and the altar, so too with regard to the flesh, there is space on the ground that interposes between the priest and the altar, i.e., he stands on the ground next to the altar and tosses the flesh onto the altar.

讗诪专 专讘 讬讛讜讚讛 砖谞讬 讻讘砖讬诐 拽讟谞讬诐 讬讜爪讗讬谉 诪谉 讛讻讘砖 砖讘讛谉 驻讜谞讬诐 诇讬住讜讚 讜诇住讜讘讘 讜诪讜讘讚诇讬谉 诪谉 讛诪讝讘讞 诪诇讗 谞讬诪讗 诪砖讜诐 砖谞讗诪专 住讘讬讘 讜专讘讬 讗讘讛讜 讗诪专 专讘讜注

搂 The Gemara continues discussing the ramp: Rav Yehuda says: There were two small ramps protruding from the main ramp that led to the altar, on which the priests could turn to the base of the altar and to the surrounding ledge of the altar. They were separated from the altar by a hairbreadth, because it is stated: 鈥淩oundabout鈥 (Leviticus 1:5), with regard to the altar. This indicates that nothing is attached to the entire perimeter of the altar. And Rabbi Abbahu says there is a different source, as it states: 鈥淪quare鈥 (Exodus 27:1), and if the ramps would be connected to the altar it would no longer be square.

讜讗讬爪讟专讬讱 诇诪讻转讘 住讘讬讘 讜讗讬爪讟专讬讱 诇诪讻转讘 专讘讜注 讚讗讬 讻转讘 专讞诪谞讗 住讘讬讘 讛讜讛 讗诪讬谞讗 讚注讙讬诇 诪注讙诇 讻转讘 专讞诪谞讗 专讘讜注 讜讗讬 讻转讘 专讞诪谞讗 专讘讜注 讛讜讛 讗诪讬谞讗 讚讗专讬讱 讜拽讟讬谉 讻转讘 专讞诪谞讗 住讘讬讘

The Gemara continues: And it was necessary for the verse to write: 鈥淩oundabout,鈥 and it was necessary for the verse to write: 鈥淪quare,鈥 as, had the Merciful One written only: 鈥淩oundabout,鈥 I would say that the altar can be circular. Therefore, the Merciful One wrote that the altar must be 鈥渟quare.鈥 And had the Merciful One written only that the altar must be 鈥渟quare [ravua],鈥 I would say that the word ravua simply means rectangular and the altar can be long and narrow. Therefore, the Merciful One wrote the term 鈥渞oundabout,鈥 which teaches that the altar must not have some sides that are longer than others.

转谞谉 讛转诐 讛讻讘砖 讜讛诪讝讘讞 砖砖讬诐 讜砖转讬诐 讛谞讬 砖讬转讬谉 讜讗专讘注讛 讛讜讜 谞诪爪讗 驻讜专讞 讗诪讛 注诇 讬住讜讚 讜讗诪讛 注诇 住讜讘讘

We learned in a mishna elsewhere (Middot 37b): The ramp and the altar together were sixty-two cubits long. The Gemara challenges: The dimensions of these are sixty-four cubits, as the altar and the ramp were each thirty-two cubits long (Middot 36a). The Gemara explains: The thirty-two-cubit measurement of the ramp is explained by a baraita that states: It is found that the ramp of the altar overhung the base of the altar by one cubit and the surrounding ledge by one cubit, resulting in an aggregate length of thirty-two cubits.

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