Yoma 29

Chapter 29

א בעידן הטבה תהא מקטר קטורת דאי לא תימא הכי בין הערבים דכתיב (שמות ל, ח) ובהעלות אהרן את הנרות בין הערבים יקטירנה הכי נמי דברישא מדליק נרות והדר מקטיר קטורת של בין הערבים וכי תימא הכי נמי והתניא (שמות כז, כא) מערב עד בקר
1 that at the time the lamps are being trimmed there shall - [still] be a burning of the incense. For, if you would not interpret thus, [how will you account for 'at dusk'], as it is written: And when Aaron lighteth the lamps at dusk, he shall burn it.<span class="x" onmousemove="('comment',' Ibid. 8.');"><sup>1</sup></span> Would you say here too that he shall first light the lamps and afterwards offer up the incense due at dusk?
ב תן לה מדתה שתהא דולקת והולכת כל הלילה מערב ועד בקר דבר אחר מערב עד בקר אין לך עבודה שכשרה מערב עד בקר אלא זו בלבד אלא מאי קאמר רחמנא בעידן הדלקה תהא מקטר קטורת הכא נמי בעידן הטבה תהא מקטר קטורת
2 And if you will say, 'Indeed, so it is,' but has it not been taught:<span class="x" onmousemove="('comment',' Pes. 59a.');"><sup>2</sup></span> From evening to morning,',<span class="x" onmousemove="('comment',' Ex. XXVII, 21.');"><sup>3</sup></span> i.e., provide a sufficient quantity [of oil] that it may burn all night from evening to morning; or, according to another interpretation: 'From evening to morning', i.e., there is no service which is proper [to be performed] 'from evening to morning' except this.<span class="x" onmousemove="('comment',' The lighting of the lamps. There is no other service that is proper from the time they have been lit in the evening till the following morning');"><sup>4</sup></span>
ג ואבא שאול אמר לך שאני התם דכתיב אותו
3 What then the Divine Law intends is that at the time of the lighting there shall [still] be a burning of the incense. Here also: at the time of the trimming there shall [still] be a burning of the incense. And Abba Saul?<span class="x" onmousemove="('comment',' How does he meet this argument?');"><sup>5</sup></span>
ד רב פפא אמר לא קשיא הא רבנן הא אבא שאול במאי אוקימתא למתניתין דהכא כרבנן פייס כאבא שאול
4 It is different there, because Scripture Says: otho [it].<span class="x" onmousemove="('comment',' Ex. XXVII, 21. Only this ('it') may be done from evening to morning and no other work, so that you are compelled to give this interpretation to the text, but with regard to the verse dealing with the trimming, no such necessity arises.');"><sup>6</sup></span> R'Papa said: This<span class="x" onmousemove="('comment',' He refers to the question from the apparent contradiction of the two Mishnahs in Yoma - our Mishnah and the one infra 25a.');"><sup>7</sup></span> is no difficulty.
ה אימא סיפא הביאו לו את התמיד קרצו ומרק אחר שחיטה על ידו נכנס להקטיר את הקטורת ולהיטיב את הנרות אתאן לרבנן רישא וסיפא רבנן ומציעתא אבא שאול אמר לך רב פפא אין רישא וסיפא רבנן ומציעתא אבא שאול
5 The one account agrees with the Sages, the other with Abba Saul<span class="x" onmousemove="('comment',' Where incense is mentioned as coming first, the teaching is in accord with the Sages, the other passage where the lamps are first in order is in agreement with Abba Saul.');"><sup>8</sup></span> How do you place the matter now: Our Mishnah in accord with the Sages, and [the Mishnah of] the count in accord with Abba Saul? Then consider the second part:<span class="x" onmousemove="('comment',' Of the Mishnah of the count, infra.');"><sup>9</sup></span>
ו בשלמא אביי לא אמר כרב פפא רישא וסיפא רבנן ומציעתא אבא שאול לא מוקים לה אלא רב פפא מאי טעמא לא אמר כאביי אמר לך תנא ברישא הטבת שתי נרות והדר הטבת חמש נרות
6 They brought to him the daily sacrifice. He made the incision and another finished the slaughtering for him. He entered to burn the incense and to trim the lamps.<span class="x" onmousemove="('comment',' V. infra 31b. [This must refer to the two lamps as there is general agreement that the trimming of the five lamps must precede the incense.]');"><sup>10</sup></span>
ז ואביי אמר לך אורויי בעלמא הוא דקא מורי וסדרא הא הדר תני ליה
7 That is in accord with the Sages. The beginning and the end [is then] in accord with the Sages and the middle in accord with Abba Saul?<span class="x" onmousemove="('comment',' That is unlikely.');"><sup>11</sup></span> - R'Papa will tell you: Yes, the beginning and end are in accord with the Sages and the middle with Abba Saul.<span class="x" onmousemove="('comment',' This is not impossible.');"><sup>12</sup></span>
ח גופא בא לו לקרן מזרחית צפונית נותן מזרחית צפונית מערבית דרומית נותן מערבית דרומית ותני עלה ר"ש איש המצפה משנה בתמיד בא לו לקרן מזרחית צפונית נותן מזרחית צפונית מערבית דרומית נותן מערבה ואח"כ נותן דרומה מ"ט דר"ש איש המצפה
8 It is clear why Abaye does not agree with [the interpretation of] R'Papa: because he will not explain the first and last part [of the Mishnah] as being in accord with the Sages, whilst the middle with Abba Saul. But why does not R'Papa take Abaye's point of view? He will tell you: Would he [the Tanna] teach first<span class="x" onmousemove="('comment',' In our MISHNAH:');"><sup>13</sup></span>
ט אמר ר' יוחנן משום חד דבי ר' ינאי אמר קרא (במדבר כח, טו) ושעיר עזים אחד לחטאת לה' על עולת התמיד יעשה ונסכו עולה היא ואמר רחמנא עביד בה מעשה חטאת
9 of the trimming of two lamps and only afterwards<span class="x" onmousemove="('comment',' [In the Mishnah infra 25a. Surely the trimming of the five lamps was before that of the two!]');"><sup>14</sup></span> of the trimming of five lamps? And Abaye? - He will tell you: First he teaches in a general fashion [of the obligation of the high priest to be occupied during the seven days],<span class="x" onmousemove="('comment',' Without being concerned as to the order.');"><sup>15</sup></span>
י הא כיצד נותן אחת שהיא שתים כמעשה עולה שתים שהן שתים כמעשה חטאת וליתן שתים שהן ארבע כמעשה עולה וארבע שהן ארבע כמעשה חטאת
10 and afterwards he describes the order [of the service].<span class="x" onmousemove="('comment',' [And thus infra ');"><sup>16</sup></span> The text [above states]: He came to the north-eastern corner, and sprinkled the east and the north; then [as he came to] the south-western corner, he sprinkled the west and south, and in connection with that it was taught that R'Simeon of Mizpah had this changed in Tamid. As he came to the north-eastern corner he sprinkled the east and north; then as he came to the south-western corner he sprinkled the west and afterwards the south.<span class="x" onmousemove="('comment',' V. supra p. 65 notes.');"><sup>17</sup></span>
יא לא מצינו דמים שמכפרין וחוזרין ומכפרין וכי מצינו דמים שחציין חטאת וחציין עולה אלא ע"כ הקישן הכתוב הכא נמי בעל כרחן הקישן הכתוב
11 What is the reason of R'Simeon of Mizpah? - R'Johanan in the name of one of the school of R'Jannai said: Scripture said, And one he-goat for a sin-offering unto the Lord: it shall be offered beside the continual burnt-offering, and the drink-offering thereof.<span class="x" onmousemove="('comment',' Num. XXVIII, 15.');"><sup>18</sup></span> It<span class="x" onmousemove="('comment',' Of the Mishnah of the count, infra.');"><sup>9</sup></span> is a burnt-offering and the Divine Law<span class="x" onmousemove="('comment',' [By placing it in juxtaposition to a sin-offering, v. infra.]');"><sup>20</sup></span>
יב התם פיסוק מתנות בעלמא היא וניתיב אחת שהיא שתים למטה כמעשה עולה שתים שהן שתים למעלה כמעשה חטאת
12 says, Deal with it as with a sin-offering - How is that to be done? He sprinkles one in such a manner as to constitute two [sprinklings], as is prescribed for a burnt-offering and he sprinkles two separate ones as is prescribed for the sin-offering. But let him make two sprinklings in such a manner as to constitute four, as is prescribed for a burnt-offering, and four full sprinklings as is prescribed for a sin-offering? - We do not find anywhere that blood brings atonement and then brings atonement again.
יג לא מצינו דמים שחציין למעלה וחציין למטה ולא והתנן הזה ממנו אחת למעלה ושבע למטה
13 But we do find blood, half of which is sprinkled after the manner of a sin-offering, and the other half after the manner of a burnt-offering? What you must of needs [say is] that Scripture has brought them under the same category! Here too one might say 'of needs Scripture has brought them under one category'? - Here it is a case of merely 'splitting' the sprinkling.<span class="x" onmousemove="('comment',' Without any evidence that this is made after the manner of a sin-offering, since both are made in one corner.');"><sup>21</sup></span> But let him sprinkle one so as to constitute two below, as is prescribed for a burnt-offering and two separate sprinklings above as is prescribed for sin-offerings?<span class="x" onmousemove="('comment',' The blood of the burnt-offering was sprinkled below the red line, round the middle of the altar, that of the sin-offering above the red line. V. Mid. III, 1.');"><sup>22</sup></span>
יד כמצליף מאי כמצליף מחוי רב יהודה כמנגדנא
14 - We do not find that any blood is sprinkled, half above, and half below. Not indeed? Have we not learnt: He sprinkled thereof once upwards, and seven times downwards?
טו ולא והתנן הזה ממנו על טהרו של מזבח שבע פעמים מאי לאו אפלגיה דמזבח כדאמרי אינשי טהר טיהרא הוא פלגא דיומא
15 That was done ke-mazlif' [like the movement of swinging a whip]. What does 'ke-mazlif' mean? Rab Judah showed it by [imitating the movements of] a lasher.<span class="x" onmousemove="('comment',' Above and below is not said here with regard to some line in the middle of the thickness, but it means that of the mercy seat was upwards, ;hkmnf the seven all downwards, as one who swings a whip will make similar movements, v. Tosaf. s.v. .');"><sup>23</sup></span>
טז אמר רבה בר שילא לא
16 But [do we] not [find any blood sprinkled half above and half below]? surely we have learnt: He sprinkled thereof upon the tohar of the altar seven times.<span class="x" onmousemove="('comment',' [The Aramaic tohar is taken to mean 'shining' like the Hebrew zohar, infra].');"><sup>24</sup></span> Don't you think it means upon the middle [of the front] of the altar, as people say 'the noon-light' shines, meaning by 'tihara' the middle of the day? - Rabbah B'Shila said: No, it refers
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