Yoma 28

the buds therein and for the water to be sprinkled.<span class="x" onmousemove="('comment',' Par. XIII, 5.');">¹</span> Abaye said: [The Mishnah] may be in accord even with R'Akiba: He [the high priest] officiates all day, [and] in the evening is he sprinkled, then he takes the immersion and awaits the sunset.<span class="x" onmousemove="('comment',' Thus he would be clean at night and able to officiate again on the morrow. Next day exactly the same procedure will follow. V. infra 19a.');">²</span> AND BURNS THE INCENSE AND TRIMS THE LAMPS.

Hence [you may infer that] the incense came first and the lamps afterwards. A contradiction is raised against this:<span class="x" onmousemove="('comment',' The quotation is from two Mishnahs, Tam. III, 9 and ibid. V, 4.');">³</span> He to whom it fell to clear the inner altar o ashes.

he to whom it fell to clean the candlesticks. he to whom it fell to burn the incense?<span class="x" onmousemove="('comment',' Here the trimming of lamps is mentioned as coming before the incense.');">⁴</span> R'Huna said: Who is the Tanna of [the Tractate] Tamid?<span class="x" onmousemove="('comment',' [Ginzberg, Journal of Jewish Lore and Philosophy l, p. 200 takes this phrase to denote that the Tractate Tamid did not go through the hands of Rabbi as Redactor, but that it has comedown to us in the original form with R. Simeon of Mizpah, a contemporary of R. Gamaliel II, as its compiler.]');">⁵</span>

R'Simeon of Mizpah.<span class="x" onmousemove="('comment',' V. Pe'ah II. He was either of Mizpah or 'Governor of the Watch-tower of the Temple' (Jastrow) .');">⁶</span> But surely we have learnt exactly the opposite.<span class="x" onmousemove="('comment',' R. Simeon of Mizpah opposes the teaching reported in Tamid.');">⁷</span> For we have learnt:<span class="x" onmousemove="('comment',' Tam. IV, 1.');">⁸</span>

As he<span class="x" onmousemove="('comment',' The priest who sprinkled the blood.');">⁹</span> came to the north-eastern corner [of the altar], he sprinkled to the eas and north;<span class="x" onmousemove="('comment',' The sprinkling had to be made in such a manner that one constituted two, it was done in form of a Greek 'gamma', from the two corners. ' shn,c vban');">¹⁰</span> then he came to the south-western corner and sprinkled it to the west and south.

And with reference to this [Mishnaic statement] it was taught: Rabbi Simeon of Mizpah has this change in Tamid:<span class="x" onmousemove="('comment',' [ a difficult phrase. Rashi: 'To change the order in connection with the Tamid, the daily regular offerings'. R. Hananel: He hbn, differs with the view laid down in Tamid. Ginzberg, op. cit., p. 285 n. 1 takes it as corresponding to , 'teaches', used in introducing 'variants': R. Simeon's version of Tamid is . .]');">¹¹</span> As he came to the north-eastern corner he sprinkled it to the east and to the north; then he came to the south-western corner, and sprinkled it to the west and afterwards to the south.<span class="x" onmousemove="('comment',' R. Simeon insists that two separate applications had to be made from the south-western corner, one to the west and another to the south, and thus opposes the order given in Tamid, v. infra 15a, hence he could not be an authority for the Tractate.');">¹²</span> - Rather, said R'Johanan: Who is the authority for the order [given] in [the Tractate] Yoma?

R'Simeon of Mizpah. But here is a contradiction between the order [given] in [the Tractate] Yoma and the order [given] in another passage therein: The second count decided who should slaughter, who should sprinkle [the blood], who should remove the ashes from the inner altar, who should remove the ashes from the candlestick, who should take up the limbs [of the burnt-offering] to the ramp [of the altar]. The third count: 'Fresh ones, come and be counted for the incense!'<span class="x" onmousemove="('comment',' From here it is seen that incense was offered after the lamps, which contradicts our Mishnah here.');">¹³</span>

-Abaye said: This is no difficulty. The one case speaks of the trimming of the five lamps, the other of the trimming of the two lamps.<span class="x" onmousemove="('comment',' There were seven lamps, the trimming of which, according to this answer, was interrupted by the offering of the incense, so that five lamps were trimmed, then the incense offered, after which the last two lamps of the seven-branched candlestick were trimmed, v. infra 33a. trnds vhnan');">¹⁴</span> Shall we say that the incense interrupted the trimming of the lamps?

But Abaye was recounting the order [of the daily Temple service] in the name of a tradition<span class="x" onmousemove="('comment',' [ . This expression seems to mean that Abaye could not give the precise source of his authority but referred it to 'tradition' in general, v. Bacher HUCA, 1924, p. 31.]');">¹⁵</span> and he has the trimming of the lamps interrupted by the blood of the regular daily offering?<span class="x" onmousemove="('comment',' His account thus varies from the statement he makes here.');">¹⁶</span> - I will tell you: This is no difficulty, the one refers to the [order of the daily Temple service] in accord with Abba Saul, the other in accord with the Sages, for it has been taught: He should not trim the lamps and after that burn the incense, but he should offer the incense first and then trim the lamps. Abba Saul says: He should first trim and then offer [the incense] - What is the reason for Abba Saul's view? - For it is written: Every morning, when he dresseth the lamps,<span class="x" onmousemove="('comment',' Ex. XXX, 7.');">¹⁷</span> and afterwards [it says], he shall burn it?<span class="x" onmousemove="('comment',' Ibid. in the same passage.');">¹⁸</span> - And the Sages?<span class="x" onmousemove="('comment',' How do they explain this verse?');">¹⁹</span> What the Divine Law intends here is