Yoma 51

למאי אתא לכדתניא כיצד היה עושה נותן את הפדר אבית השחיטה ומעלהו וזה הוא דרך כבוד של מעלה

what does it signify? [It has its meaning] in accordance with what has been taught: How did he do it?

<big><strong>מתני׳</strong></big> הפייס השלישי חדשים לקטרת באו והפיסו והרביעי חדשים עם ישנים מי מעלה אברים מן הכבש למזבח

He placed the suet upon the open throat and offered it up thus, that being done as a sign of respect for heaven.<span class="x" onmousemove="('comment',' Because the throat is smeared with blood, it would not look respectful enough to offer it up in such condition. Hul. 27b.');">¹</span> <big><b>MISHNAH: </b></big>THE THIRD COUNT: NOVICES<span class="x" onmousemove="('comment',' Nothing was more desired than the privilege of offering up incense. Hence priests who had already enjoyed that function were excluded from repetition until all their colleagues had the same task bestowed upon them. Hence the officer calls on novices to present themselves for the count.');">²</span>

<big><strong>גמ׳</strong></big> תנא מעולם לא שנה אדם בה מ"ט א"ר חנינא מפני שמעשרת

COME UP AND SUBMIT TO THE COUNT FOR THE INCENSE. THE FOURTH COUNT: NOVICES AND OLD PRIESTS, WHO WILL TAKE UP THE LIMBS<span class="x" onmousemove="('comment',' The limbs of the sacrifice were first placed on the lower part of the ramp, after having been dissected, (Tamid IV, 1, 2) then later carried thence to the altar and burnt there.');">³</span>

א"ל רב פפא לאביי מ"ט אילימא משום דכתיב (דברים לג, י) ישימו קטורה באפך וכתיב בתריה (דברים לג, יא) ברך ה' חילו אי הכי עולה נמי הכתיב (דברים לג, י) וכליל על מזבחך

FROM THE RAMP TO THE ALTAR'<big><b>GEMARA:</b></big> A Tanna taught: Never did a man repeat that,<span class="x" onmousemove="('comment',' The offering up of incense.');">⁴</span>

א"ל הא שכיחא והא לא שכיחא

What is the reason? - Because it enriches. R'Papa said to Abaye: Why [does the incense enrich]?

אמר רבא לא משכחת צורבא מרבנן דמורי אלא דאתי משבט לוי או משבט יששכר לוי דכתיב (דברים לג, י) יורו משפטיך ליעקב יששכר דכתב (דברי הימים א יב, לג) (ובני) יששכר יודעי בינה לעתים לדעת מה יעשה ישראל ואימא יהודה נמי דכתיב (תהלים ס, ט) יהודה מחוקקי אסוקי שמעתא אליבא דהילכתא קאמינא

Would one say because Scripture says: They shall put incense before Thee,<span class="x" onmousemove="('comment',' Deut. XXXIII, 10.');">⁵</span> and soon after: Bless, Lord, his substance?<span class="x" onmousemove="('comment',' Ibid. 11.');">⁶</span>

א"ר יוחנן אין מפייסין על תמיד של בין הערבים אלא כהן שזכה בו בשחרית זוכה בו ערבית מיתיבי כשם שמפייסין שחרית כך מפייסין בין הערבים כי תניא ההיא בקטורת

If so, then a burnt-offering should also enrich, for there it is written also: And whole burnt-offering upon Thine altar?<span class="x" onmousemove="('comment',' Ibid. 10.');">⁷</span> He answered: The second is frequent,<span class="x" onmousemove="('comment',' Sacrifices may be either private or public, hence very frequent. Incense was a community offering, hence limited by law.');">⁸</span>

והתניא כשם שמפייסין לו שחרית כך מפייסין לו ערבית אימא לה

the first not. Raba said: You will not find any rabbinical scholar giving decision who is not a descendant from the tribe of Levi or Issachar.'

והתניא כשם שמפייסין לו שחרית כך מפייסין לו ערבית וכשם שמפייסין לה שחרית כך מפייסין לה ערבית

Of Levi', as it is written: They shall teach Jacob Thine ordinances,<span class="x" onmousemove="('comment',' Deut. XXXIII, 10.');">⁵</span> 'of Issachar', as it is written: And of the children of Issachar, men that had understanding of th times, to know what Israel ought to do.<span class="x" onmousemove="('comment',' I Chron. XII, 33.');">⁹</span>

אמר רב שמואל בר רב יצחק הכא בשבת עסקינן הואיל ומשמרות מתחדשות

But mention Judah too, for it is written: Judah is my law-giver?<span class="x" onmousemove="('comment',' E.V. 'sceptre'.');">¹⁰</span> - I am speaking [only] of those [who make conclusions] in accordance with the adopted practice.<span class="x" onmousemove="('comment',' i.e. of practical interpreters and scholars, not of law-makers.');">¹¹</span>

ולמאי דסליק אדעתין מעיקרא נפישי להו פייסות מייתי כולהו מצפרא אתו דזכי ביה שחרית זכי דזכי בערבית זכי

R'Johanan said: No count is arranged for the daily continual evening<span class="x" onmousemove="('comment',' Strictly speaking 'afternoon'.');">¹²</span> sacrifice, but the priest who secured the task of offering the continual morning sacrifice also obtains the task of the evening sacrifice.

הרביעי חדשים עם ישנים וכו' מתניתין דלא כרבי אליעזר בן יעקב דתנן רבי אליעזר בן יעקב אומר המעלה איברים לכבש הוא מעלה אותן למזבח

An objection was raised: Just as one arranges a count for it in the morning so is a count arranged for it in the evening? - That was taught in application to the incense.<span class="x" onmousemove="('comment',' Because nobody was permitted to repeat that function until all candidates had that privilege bestowed upon them once.');">¹³</span> - But it has been taught: Just as one arranges a count for it<span class="x" onmousemove="('comment',' Ketoreth (incense) is of fem. gender, hence the question asked from a text where the word 'lo' (masculine 'for him', 'to his') is used.');">¹⁴</span>

במאי קמיפלגי מר סבר (משלי יד, כח) ברב עם הדרת מלך ומר סבר מקום שכינה לאו אורח ארעא

[masc.], in the morning, so does one arrange for it, a count in the evening. Read:<span class="x" onmousemove="('comment',' Assume that the personal pronoun may be used loosely, or that the text misreported. 'lah' ('to her', 'to it', fem. instead of 'lo', the masculine) being intended.');">¹⁵</span>

אמר רבא לא רבי אליעזר בן יעקב אית ליה דרבי יהודה ולא רבי יהודה אית ליה דרבי אליעזר בן יעקב דא"כ בצרו להו פייסות

for it [fem. - But it has been taught: Just as one arranges a count for it [masc.] in the morning, so is a count arranged for it [masc.] in the evening, and just as one arranges a count for it [fem.] in the morning, so is a count arranged for it<span class="x" onmousemove="('comment',' So that there is a special text for the incense.');">¹⁶</span>

ואי משכחת תנא דתני חמש

[fem.] in the evening! - R'Samuel B'Isaac said: Here we refer to the Sabbath, on which the divisions of the priests are relieved.<span class="x" onmousemove="('comment',' The division (Mishmar, v. Glos.) officiating at the continual offering of morning had left by the time the continual offering of dusk was to be attended to.');">¹⁷</span> But on the original assumption<span class="x" onmousemove="('comment',' That there was a special count for the evening sacrifice.');">¹⁸</span> there was a larger number of counts? - All came in the morning [for the count]; to some it was allotted for the morning to others, for the evening. THE FOURTH COUNT: NOVICES AND OLDER PRIESTS etc. : Our Mishnah does not agree with the view of R'Eliezer B'Jacob, for we have learnt: He who brings the limbs up to the ramp also brings them up to the altar.<span class="x" onmousemove="('comment',' Tamid V, 2.');">¹⁹</span> What principle are they disputing? One holds: In the multitude of the people is the king's glory,<span class="x" onmousemove="('comment',' Prov. XIV, 28.');">²⁰</span> whereas the other is of the opinion that [the distribution of duties among too many] is not good form in the abode of the Shechinah.<span class="x" onmousemove="('comment',' It might appear as if the service was considered a burden, so that its function had to be distributed among many.');">²¹</span> Raba said: R'Eliezer B'Jacob does not agree with the view of R'Judah, nor does the latter agree with the view of the former, for, if that were the case there would be too few counts.<span class="x" onmousemove="('comment',' R. Judah omits the count for the coal-pan; according to R. Eliezer there was no special count for the service of carrying the limbs up to the altar, hence, had both accepted each other's view, there would be only three counts. He who taught there were five counts, contradicted both of these Tannaim, each of whom omitted one, though not the same count.');">²²</span> And if you find a teacher who teaches 'five [counts]',