Yoma 117

ואי בעית אימא אי סבירא לן הקפה ברגל דכולי עלמא לא פליגי דילפינן פנים מחוץ והכא בהא קא מיפלגי מר סבר הקפה ביד ומר סבר הקפה ברגל

Or if you like, say: If we hold that the sprinkling [on the inner altar] was done in walking around,<span class="x" onmousemove="('comment',' As was the case with the sprinkling on the outer altar.');">¹</span> there would be general agreement that we infer 'within' from 'without', but the dispute here rests on this: one Master holds the sprinkling was done by circular movements of the hand, the other Master holding the sprinkling was done in walking around.

ואי בעית אימא דכ"ע הקפה ביד והכא בהא קא מיפלגי מר סבר ילפינן יד מרגל ומר סבר לא ילפינן

Or if you like, say: All agree that the sprinkling [on the inner altar] was done by circular movements of the hand, the point of dispute here is: one Master holds, we may infer [the regulations touching] the hand from [those governing] the foot, the other Master holding that we do not infer the 'hand' from the 'foot'. But does R'Jose the Galilean hold that the sprinkling was done by circular movement of the hand?

וסבר ר' יוסי הגלילי הקפה ביד והא מדקתני סיפא ר' אליעזר אומר במקומו היה עומד ומחטא מכלל דתנא קמא לא סבירא ליה אלא מחוורתא כדשנינן מעיקרא מר סבר הקפה ביד ומר סבר הקפה ברגל

Surely, since the second part reads: R'Eliezer said: HE REMAINED IN HIS PLACE AND SPRINKLED,<span class="x" onmousemove="('comment',' So that the sprinkling was done by the circular movement of his hand.');">²</span> it follows that the first Tanna did not hold so?<span class="x" onmousemove="('comment',' The first Tanna (anonymous) of our Mishnah is R. Jose the Galilean, in accordance with his view in the Baraitha cited. Now since R. Eliezer, in disputing, states that the sprinkling was made by circular movements of the hand, it is obvious that R. Jose did not think so. Hence the statement 'All agree that the sprinkling was done by circular movement of the hand' is wrong.');">³</span>

ואי בעית אימא בהא קא מיפלגי מר סבר סביב דמזבח פנימי כסביב דמזבח החיצון ומר סבר כוליה מזבח פנימי במקום חדא קרן דמזבח חיצון קאי

Hence it is obvious, as we have answered before: One Master holds the sprinkling was done by circular movement of the hand, whereas the other Master holds it was done by walking around. And if you like to say: The dispute lies therein: that one Master holds that the [phrase] 'round about' [mentioned in connection] with the inner altar signifies the same as 'round about' [mentioned in connection] with the outer altar,<span class="x" onmousemove="('comment',' V. Lev. XVI, 18. And...he shall put it upon the horns of the altar round about. In the case of the outer altar, the sprinkling was done by walking around, the analogy would render the same procedure proper with the inner altar.');">⁴</span>

תניא אמר ר' ישמעאל שני כהנים גדולים נשתיירו במקדש ראשון זה אומר בידי הקפתי וזה אומר ברגלי הקפתי זה נותן טעם לדבריו וזה נותן טעם לדבריו

whereas the other Master holds that the whole of the inner altar occupied as much space as one horn of the outer altar.<span class="x" onmousemove="('comment',' One cubit square.');">⁵</span> It was taught: R'Ishmael said: Two high priests had survived the First Sanctuary.

זה נותן טעם לדבריו סביב דמזבח פנימי כסביב דמזבח החיצון וזה נותן טעם לדבריו כוליה מזבח פנימי במקום חדא קרן דחיצון קאי

One said: I had done the sprinkling [in the inner altar] by circular movement of my hand; the other said: I had done the sprinkling by walking around the altar. The first advanced a reason for his procedure, so did the second.

רבי אליעזר אומר במקומו היה עומד ומחטא מתניתין מני ר' יהודה היא דתניא ר' מאיר אומר רבי אליעזר אומר במקומו עומד ומחטא ועל כולן היה נותן ממעלה למטה חוץ מאותה שבאלכסון שנותן ממטה למעלה

The first said: The 'round about' of the inner altar had to be as the round about' of the outer altar; the other stating: The whole of the inner altar occupied as much space as one horn of the outer altar. R'ELIEZER SAID: HE REMAINED IN HIS PLACE AND SPRINKLED.

רבי יהודה אומר ר' אליעזר אומר במקומו עומד ומחטא ועל כולן הוא נותן מלמטה למעלה חוץ מזו שהיתה לפניו ממש שנותן ממעלה למטה כי היכי דלא ניתווסן מאניה

With whom does our Mishnah agree? - With R'Judah. For it was taught: R'Meir said, R'Eliezer said: He remained in his place and sprinkled.

הזה ממנו על טהרו של מזבח מאי טהרו אמר רבה בר רב שילא פלגיה דמזבח כדאמרי אינשי טהר טיהרא והוי פלגיה דיומא

And all the sprinklings he made from above downward with the exception of the one athwart, which he made from below upward. R'Judah said, R'Eliezer said: He remained in his place and sprinkled.

מיתיבי כשהוא מזה אינו מזה לא ע"ג האפר ולא ע"ג הגחלים אלא חותה גחלים אילך ואילך ומזה אלא אמר רבה בר רב שילא על גלויה דמזבח כדכתיב (שמות כד, י) וכעצם השמים לטוהר

All the sprinklings he made from below upward with the exception of this one right before him which he made from above downward, to prevent his garments from becoming sullied.<span class="x" onmousemove="('comment',' The purpose of this procedure was practical, beyond any ritualistic significance: he sprinkled upon the horn before him from above downward, lest some blood drip into his sleeve.');">⁶</span> THEN HE SPRINKLED THE TOP [TIHARO] OF THE ALTAR: What does 'TIHARO' mean? - Rabbah son of R'Shila said: The centre of the altar-front, as people say: 'The moon-light [tiharo] shines,' meaning thereby the middle of the day.

תניא חנניא אומר בצד צפוני הוא נותן רבי יוסי אומר בצד דרומי הוא נותן במאי קמיפלגי מר סבר פיתחא בדרום קאי ומר סבר פיתחא בצפון קאי

An objection was raised: As he sprinkles, he sprinkles neither upon the ashes, nor upon the embers, but he removes the coal to both sides and sprinkles?<span class="x" onmousemove="('comment',' The first interpretation of the word 'tiharo' would identify it with the middle of the side of the altar. But the passage just adduced indicates it must be the top. Cf. supra, p. 69, n. 2.');">⁷</span> - Rather, said Rabbah son of R'Shila: [It means] the cleared surface<span class="x" onmousemove="('comment',' Lit., 'exposed (part) '.');">⁸</span>

דכ"ע מיהא היכא דגמרן מתנות דקרנות התם יהיב על גגו מאי טעמא אמר קרא (ויקרא טז, יט) וטהרו וקדשו מקום שקדשו שם טיהרו

of the altar, as it is written: And the like of the very heaven for [toha clearness.<span class="x" onmousemove="('comment',' Ex. XXIV, 10.');">⁹</span> It was taught: Hanania said: He would sprinkle<span class="x" onmousemove="('comment',' The seven sprinklings on the top of the altar, as explained supra.');">¹⁰</span>

שירי הדם היה שופך על יסוד מערבי של מזבח החיצון דאמר קרא (ויקרא ד, ז) ואת כל דם הפר ישפוך וכי נפיק בההוא פגע ברישא

standing on the north side.<span class="x" onmousemove="('comment',' I.e., on the side where he completed the round of sprinkling on the altar.');">¹¹</span> - R'Jose said: He would sprinkle standing on the south side.<span class="x" onmousemove="('comment',' I.e., on the side where he completed the round of sprinkling on the altar.');">¹¹</span>

ושל מזבח החיצון היה שופך על יסוד דרומית ת"ר (ויקרא ד, ל) יסוד המזבח זה יסוד דרומית אתה אומר יסוד דרומית או אינו אלא יסוד מערבית

Wherein are they disputing? - One [Hanania] holds the entrance was through the curtain on the south, whereas the other [R'Jose] holds it was on the north side.<span class="x" onmousemove="('comment',' V. supra p. 274, n. 1, 5.');">¹²</span> At any rate all agree that on the place where he completed the sprinkling on the horns there he would sprinkle on the top thereof.

אמרת ילמד ירידתו מן הכבש ליציאתו מן ההיכל מה יציאתו מן ההיכל בסמוך לו ואי זה זה יסוד מערבי אף ירידתו מן הכבש בסמוך לו ואי זה זה יסוד דרומי

What is the reason? - Scripture says: And he shall cleanse it. and hallow it,<span class="x" onmousemove="('comment',' Lev. XVI, 19.');">¹³</span>

תניא ר' ישמעאל אומר זה וזה יסוד מערבי ר' שמעון בן יוחאי אומר זה וזה יסוד דרומי בשלמא ר' ישמעאל קסבר ילמד סתום ממפורש

i.e., where he hallows it,<span class="x" onmousemove="('comment',' On the horns, i.e., on the horn where he completes the hallowing.');">¹⁴</span> there shall he cleanse it [we-tiharo].<span class="x" onmousemove="('comment',' By means of the seven sprinklings.');">¹⁵</span>

אלא ר' שמעון בן יוחאי מאי טעמא אמר רב אשי קסבר פתחא בדרום קאי

AND THE REMAINDER OF THE BLOOD HE SPRINKLED UPON THE WESTERN BASE OF THE OUTER ALTAR: For Scripture said: And all the remaining blood of the bullock shall he pour out [etc.],<span class="x" onmousemove="('comment',' Lev. IV, 7.');">¹⁶</span> and as he comes forth [from the Sanctuary] he meets this [side of the altar base] first.

תנא דבי רבי ישמעאל בדבי רבי שמעון בן יוחאי זה וזה יסוד דרומית וסימניך משכוה גברי לגברא

AND THAT OF THE OUTER ALTAR HE POURED ON THE SOUTHERN BASE: Our Rabbis taught: 'The base of the altar'<span class="x" onmousemove="('comment',' Lev. IV, 30 with reference to an individual sin-offering.');">¹⁷</span> i.

אלו ואלו מתערבין באמה ויוצאין וכו' תנו רבנן מועלין בדמים דברי ר' מאיר ור' שמעון וחכ"א אין מועלין בהן

e, the southern base. You say it is the southern base. But perhaps it is not so, but rathe the western base? I will tell you: Let his coming down from the ramp be inferred from his going out of the Sanctuary: Just as when he goes out of the Sanctuary [he pours out the remainder of the blood] at [the point] nearest to him, and which is it? - the western base, so when he comes down from the ramp [he pours out the remainder of the blood] at the point nearest to him, and which is it? - the southern base. It was taught: R'Ishmael said: Both times [blood was poured out] at the western base. - R'Simeon B'Yohai: No, [it was] at the southern base. - It is quite right, according to R'Ishmael: He holds that one may infer that concerning which no details are given from that which is thus described,<span class="x" onmousemove="('comment',' With regard to blood-offerings which are sprinkled on the inner altar there is the Biblical statement: Upon the base of the altar . . which is at the entrance to the tent of meeting (Lev. IV, 7 and 18) , this being the western base; there being no such statement concerning those offerings of which the blood is on the outer altar, the inference is legitimate.');">¹⁸</span> but what is the reason of R'Simeon B'Yohai? - R'Ashi said: He holds the entrance [to the Sanctuary] was at the south.<span class="x" onmousemove="('comment',' [The whole of the outer altar being on the northern half of the court so that when the priest came out of the Sanctuary the first base he met was the southern, v. supra 16b.]');">¹⁹</span> The teaching of the school of R'Ishmael was taught in the school of R'Simeon B'Yohai:<span class="x" onmousemove="('comment',' [I.e., R. Ishmael had retracted his view so that the disciples of R. Simeon b. Yohai could report the teaching in the name of R. Ishmael');">²⁰</span> In both cases it was the southern base. As a mnemotechnic sign remember: The men won over the man.<span class="x" onmousemove="('comment',' 'The men drew nigh', i.e., won over the man, viz., the disciples of R. Simeon prevailed upon R. Ishmael to agree with them.');">²¹</span> BOTH MINGLED IN THE CANAL AND FLOWED etc. : Our Rabbis taught: One transgresses the law of trespass with [sacrificial] blood. These are the words of R'Meir. R'Simeon and the Sages hold: One does not commit such trespass.