Yoma 104

שאת

lifted up',<span class="x" onmousemove="('comment',' Gen. IV, 7: The meaning could be: If thou doest well (good!) - but thou must bear the sin, if thou doest not well; or the usual interpretation: If thou doest well, there will be forgiving (or lifting up of face) ; and if thou doest not well, sin coucheth at the door.');">¹</span> 'like almond-blossoms';,<span class="x" onmousemove="('comment',' Ex. XXV, 33: Three cups, made like almond-blossoms in one branch, a knop and a flower, or: Three cups, like almond-blossoms . . a knop and a flower.');">²</span>

משוקדים

'tomorrow',<span class="x" onmousemove="('comment',' Ex. XVII, 9: Go out and fight with Amalek tomorrow; I will stand on the top of the hill, etc.');">³</span> 'cursed'<span class="x" onmousemove="('comment',' Gen. XLIX, 6, 7: And in their self-will they houghed oxen. Cursed be their anger, for it was fierce. Or: And in their self-will they houghed the cursed oxen. Their anger was fierce. (The cursed oxen would thus be an uncomplimentary reference to Shechem, a descendant of Canaan cursed in Gen. IX, 25) .');">⁴</span>

מחר

and 'rise up'.<span class="x" onmousemove="('comment',' Deut. XXXI, 16: Behold thou art about to sleep with thy fathers; and (this people) will rise up. Or: Behold thou art about to sleep with thy fathers and (wilt in future) rise up. This people will go astray after the foreign gods. - Tosaf. s.v. endeavours to account for the curious order of the sentences quoted.');">⁵</span> It was also taught:<span class="x" onmousemove="('comment',' Pes. 113b.');">⁶</span>

ארור

Joseph of Huzal is the same as Joseph the Babylonian, and is identical<span class="x" onmousemove="('comment',' Issi as an abbreviation of Joseph is perfectly possible. Tosaf.');">⁷</span> with Issi B'Judah, also with Issi B'Gur Aryeh,<span class="x" onmousemove="('comment',' Judah is called Gur Aryeh (a lion's whelp) in the blessing of Jacob, hence the substitution here, v. Gen. XLIX, 9.');">⁸</span>

וקם

also with Issi B'Gamliel, also with Issi B'Mahalalel. What was his real name?

והתניא הוא יוסף איש הוצל הוא יוסף הבבלי הוא איסי בן יהודה הוא איסי בן גור אריה הוא איסי בן גמליאל הוא איסי בן מהללאל ומה שמו איסי בן עקיבא שמו בדאורייתא ליכא בדנביאי איכא

Issi B'Akiba!<span class="x" onmousemove="('comment',' V. Pes., Sonc. ed., p. 585. n. 6.');">⁹</span> - In the Torah there is no other,<span class="x" onmousemove="('comment',' Now Joseph of Huzal is here identified with Issi b. Judah and yet among the ambiguous passages here enumerated, the passage which aroused his question (I Kings VI, 20) is not mentioned!');">¹⁰</span>

ובדאורייתא ליכא והא איכא דבעי רב חסדא (שמות כד, ה) וישלח את נערי בני ישראל ויעלו עולות כבשים ויזבחו זבחים שלמים פרים או דילמא אידי ואידי פרים לרב חסדא מספקא ליה לאיסי בן יהודה פשיטא ליה

but in the Prophets there is. But is there in the Torah no other; surely there is for R'His asked:<span class="x" onmousemove="('comment',' Hag. 6b.');">¹¹</span>

<big><strong>מתני׳</strong></big> החיצונה היתה פרופה מן הדרום ופנימית מן הצפון מהלך ביניהן עד שמגיע לצפון הגיע לצפון הופך פניו לדרום מהלך לשמאלו עם הפרוכת עד שהוא מגיע לארון

[It is written], And he sent the young men of the children of Israel, who offered burnt-offerings,<span class="x" onmousemove="('comment',' Ex. XXIV, 5.');">¹²</span> [does it mean] of lambs; and sacrificed peace-offerings unto the Lord [namely of oxen]; or [does the word] 'oxen' refer to all [sacrifices]?<span class="x" onmousemove="('comment',' I.e., also to burnt-offerings, the meaning depending on the pause: If we pronounce 'oloth' (burnt-offerings) at the end of the middle pause, or read on without such pause in the middle.');">¹³</span>

הגיע לארון נותן את המחתה בין שני הבדים צבר את הקטרת על גבי גחלים ונתמלא כל הבית כולו עשן יצא ובא לו בדרך בית כניסתו ומתפלל תפלה קצרה בבית החיצון ולא היה מאריך בתפלתו שלא להבעית את ישראל

- R'Hisda had indeed his doubts about it, but to Issi B'Judah it was obvious. <big><b>MISHNAH: </b></big>THE OUTER CURTAIN WAS HELD BACK BY A CLASP ON THE SOUTH SIDE AND THE INNER CURTAIN ON THE NORTH SIDE.

<big><strong>גמ׳</strong></big> במאי עסקינן אילימא במקדש ראשון מי הוו פרוכת אלא במקדש שני מי הוה ארון

HE WALKED ALONG BETWEEN THEM UNTIL HE REACHED THE NORTH SIDE. WHEN HE REACHED THE NORTH SIDE HE TURNED ROUND TO THE SOUTH AND WENT ON ALONG THE CURTAIN, TO HIS LEFT, UNTIL HE REACHED THE ARK.

והתניא משנגנז ארון נגנזה עמו צנצנת המן וצלוחית שמן המשחה ומקלו של אהרן ושקדיה ופרחיה וארגז ששגרו פלשתים דורון לאלהי ישראל שנאמר (שמואל א ו, ח) וכלי הזהב אשר השיבותם לו אשם תשימו בארגז מצדו ושלחתם אותו והלך

WHEN HE REACHED THE ARK HE PUT THE PAN OF BURNING COALS BETWEEN THE TWO BARS.<span class="x" onmousemove="('comment',' V. Ex. XXV, 13f.');">¹⁴</span> HE HEAPED UP THE INCENSE UPON THE COALS AND THE WHOLE HOUSE BECAME FULL WITH SMOKE.

ומי גנזו יאשיהו גנזו מה ראה שגנזו ראה שכתוב (דברים כח, לו) יולך ה' אותך ואת מלכך אשר תקים עליך עמד וגנזו

HE CAME OUT BY THE WAY HE ENTERED<span class="x" onmousemove="('comment',' Just as, on entering, he turned southwards until he reached the Ark, thus as he left, he did not turn his face, but went backwards, with his face toward the Ark (Rashi) .');">¹⁵</span> AND IN THE OUTER HOUSE<span class="x" onmousemove="('comment',' In the Sanctuary.');">¹⁶</span>

שנאמר (דברי הימים ב לה, ג) ויאמר ללוים המבינים לכל ישראל הקדושים לה' תנו את ארון הקודש בבית אשר בנה שלמה בן דוד מלך ישראל אין לכם משא בכתף עתה עבדו את ה' אלהיכם ואת עמו ישראל

HE UTTERED A SHORT PRAYER'HE DID NOT MAKE THE PRAYER LONG SO AS NOT TO FRIGHTEN ISRAEL. <big><b>GEMARA: </b></big>To what are we referring here?

ואמר ר' אלעזר אתיא שמה שמה ואתיא דורות דורות

If it be the first Sanctuary, was there then a curtain?<span class="x" onmousemove="('comment',' V. supra 51b.');">¹⁷</span> Again, if it is to the second Sanctuary, was there then an Ark?

ואתיא משמרת משמרת

Surely it has been taught: When the Ark was hidden, there was hidden with it the bottle containing the Manna,<span class="x" onmousemove="('comment',' Ex. XVI, 33.');">¹⁸</span> and that containing the sprinkling water,<span class="x" onmousemove="('comment',' Num. XIX, 9.');">¹⁹</span>

לעולם במקדש שני ומאי הגיע לארון מקום ארון והא קתני נתן את המחתה לבין שני הבדים אימא כבין שני הבדים

the staff of Aaron,<span class="x" onmousemove="('comment',' Num. XVII, 25.');">²⁰</span> with its almonds and blossoms, and the chest which the Philistines had sent as a gift to the God of Israel, as it is said: And put the jewels of gold which you return to Him for a guilt-offering in a coffer by th side thereof and send it away that it may go.<span class="x" onmousemove="('comment',' I Sam. VI, 8. Hence it is evident that it was placed together with the Ark and the fear was justified that together with the latter these things might be exiled and lost.');">²¹</span>

צבר את הקטרת על גבי גחלים תנן כמאן דאמר צוברה תני חדא צוברה פנימה שהיא חוצה לו ותניא אידך צוברה חוצה שהיא פנימה לו

Who hid it? - Josiah hid it. What was his reason for hiding it? - He saw the Scriptural passage: The Lord will bring thee and thy King whom thou shalt set over thee,<span class="x" onmousemove="('comment',' Deut. XXVIII, 36.');">²²</span>

אמר אביי תנאי היא ואמר אביי מסתברא כמאן דאמר פנימה שהיא חוצה לו דתנן מלמדין אותו הזהר

therefore he hid it, as it is said: And he said to the Levites, that taught all Israel, that were holy unto the Lord: Put the holy ark into the house which Solomon, the son of David, King of Israel did build. There shall no more be a burden upon your shoulders now. Serve now the Lord your God and His people Israel.<span class="x" onmousemove="('comment',' II Chron. XXXV, 3.');">²³</span> And R'Eleazar said: We derive by analogy<span class="x" onmousemove="('comment',' That the other objects enumerated were hidden at the same time as the Ark.');">²⁴</span> between the words 'there', 'generations' and 'to be kept' occurring in these passages!<span class="x" onmousemove="('comment',' Ex. XXX, 6 and ibid. XVI, 33, the word 'there' occurs, justifying the inference that something must occur in both the Ark and the manna; in the passage referring to the latter, Ex. XVI, 33, as well as in the passage referring to the oil for anointing (ibid. XXX, 31) the priests the word 'generations' occurs, again indicating some justified inference of something in common; finally, in connection with the manna as well as in the passage about the staff of Aaron the word 'to be kept' occurs (Ex. XVI, 33 and Num. XVII, 25) . From all these word analogies the inference is drawn that what manna, bottle, oil, staff of Aaron and Ark had in common is that having been placed in or near the Ark, they also were hidden together. Hence the reference in the Mishnah could not be to the second Sanctuary either.');">²⁵</span> In truth we refer to the second Sanctuary and what does 'He came to the Ark' mean? I. e. , he came to the place of the Ark. But the text reads: HE PLACED THE PAN OF BURNING COALS BETWEEN THE TWO BARS?<span class="x" onmousemove="('comment',' He placed it just where the two staves had been in the first Sanctuary.');">²⁶</span> - Read [it to mean]: 'as if it were between the two bars'. HE HEAPED THE INCENSE UPON THE COALS. We learn here in accordance with the view that he heaped it [the incense]<span class="x" onmousemove="('comment',' V. supra 49b.');">²⁷</span> up. One [Baraitha] taught: He begins to heap it up on the inner side, which is to him the outer side,<span class="x" onmousemove="('comment',' I.e., he commences to heap up the incense from the inside part of the coal-pan in relation to the Holy of Holies, working outwardly towards his arm. I.e., he commenced to heap up the incense on the outer side of the pan in relation to the Holy of Holies, working towards the inside, away from his arm, with the precaution suggested below.');">²⁸</span> whereas another taught: he begins to heap it up on the outer side which is to him the inner side. Abaye said: It is a matter of dispute among Tannaim. Further said Abaye: The view of him who holds he begins to heap it on the inner side, which is to him the outer side, seems logical, for we have learnt:<span class="x" onmousemove="('comment',' Tamid 33a.');">²⁹</span> One teaches him: Be careful