Yoma 52

ההוא דלא כרבי אליעזר בן יעקב ודלא כר' יהודה

he is in accord with neither R'Eliezer B'Jacob, nor with R'Judah. <big><b>MISHNAH: </b></big>THE CONTlnual<span class="x" onmousemove="('comment',' Beginning with the taking up of the limbs to the ramp.');">¹</span> OFFERING WAS OFFERED UP BY NINE, TEN, ELEVEN OR TWELVE [PRIESTS], NEITHER BY MORE [THAN TWELVE], NOR BY LESS [THAN NINE].

<big><strong>מתני׳</strong></big> תמיד קרב בתשעה בעשרה באחד עשר בשנים עשר לא פחות ולא יותר כיצד עצמו בט' בחג ביד אחד צלוחית של מים הרי כאן עשרה

HOW THAT? [THE OFFERING] ITSELF [WAS BROUGHT] UP BY NINE;<span class="x" onmousemove="('comment',' In the same manner in which the parts of the sacrificial animal were brought up to the ramp, so were they thence carried to the altar, thus six priests were required to carry the lamb's parts, and three to convey the flour and wine-offerings to the altar.');">²</span> AT THE FEAST [OF SUKKOTH] WHEN ONE CARRIED A BOTTLE OF WATER,<span class="x" onmousemove="('comment',' For the water libation, v. Suk. 48a.');">³</span>

בין הערבים באחד עשר הוא עצמו בתשעה ושנים בידם שני גזירי עצים בשבת באחד עשר הוא עצמו בתשעה ושנים בידם שני בזיכי לבונה של לחם הפנים ובשבת שבתוך החג ביד אחד צלוחית של מים

THERE WERE TEN. AT DUSK<span class="x" onmousemove="('comment',' Strictly speaking 'in the afternoon'.');">⁴</span> BY ELEVEN: [THE OFFERING] ITSELF BY NINE AND TWO MEN WHO CARRIED TWO LOGS<span class="x" onmousemove="('comment',' They were added to the pile of wood on the altar.');">⁵</span>

<big><strong>גמ׳</strong></big> אמר ר' אבא ואיתימא רמי בר חמא ואיתימא ר' יוחנן אין מנסכין מים בחג אלא בתמיד של שחר ממאי מדקתני ובשבת שבתוך החג ביד אחד צלוחית של מים ואי סלקא דעתך בתמיד של בין הערבים מנסכין בחול נמי משכחת לה

OF WOOD. ON THE SABBATH BY ELEVEN: [THE OFFERING] ITSELF BY NINE WITH TWO MEN HOLDING IN THEIR HAND THE TWO CENSERS OF FRANKINCENSE FOR THE SHEWBREAD.<span class="x" onmousemove="('comment',' Lev. XXIV, 7-8: And thou shalt put pure frankincense with each row, that it may be to the bread for a memorial-part, even all offering made by the fire unto the Lord. Every Sabbath day he shall set it before the Lord continually, it is from the children of Israel, an everlasting covenant.');">⁶</span> AND ON THE SABBATH WHICH FELL DURING THE FEAST OF SUKKOTH ONE MAN CARRIED IN HIS HAND A BOTTLE OF WATER'<big><b>GEMARA:</b></big>

אמר רב אשי אף אנן נמי תנינא ולמנסך אומר לו הגבה ידיך שפעם אחד נסך על גבי רגליו ורגמוהו כל העם באתרוגיהן שמע מינה

R'Abba, or as some say Rami B'Hama or again as some say R'Johanan, said:<span class="x" onmousemove="('comment',' The report came in the name of these three, without preponderance of evidence as to the real author.');">⁷</span> The water libation on the Feast of Sukkoth is offered up only at the continual sacrifice of the morning. Whence is this to be inferred?

תניא רשב"י אומר מניין לתמיד של בין הערבים שטעון שני גזירי עצים בשני כהנים שנאמר (ויקרא א, ז) וערכו עצים אם אינו ענין לתמיד של שחר דכתיב (ויקרא ו, ה) ובער עליה הכהן עצים בבקר בבקר וערך עליה תניהו ענין לתמיד של בין הערבים

Because [the Mishnah] teaches: AND ON THE SABBATH WHICH FELL DURING THE FEAST OF SUKKOTH ONE MAN CARRIED IN HIS HAND A BOTTLE OF WATER'Now if the thought could arise in you that [also] at the continual offering at dusk is the water of libation offered up,<span class="x" onmousemove="('comment',' The Mishnah states that only on the Sabbath of the Feast of Sukkoth was the continual offering offered up by twelve priests. But if the water libation were offered up in connection with the continual dusk offering too, twelve priests would then too be necessary: nine for the lamb itself, two for the logs of wood, one for the bottle of water.');">⁸</span> then it would also happen during the weekday.<span class="x" onmousemove="('comment',' So that on a week-day too, twelve priests would be required for the offering, which contradicts the MISHNAH:');">⁹</span> R'Ashi said: We also have learned thus:<span class="x" onmousemove="('comment',' V. Suk. 48b.');">¹⁰</span>

ואימא אידי ואידי בתמיד של שחר ואמר רחמנא עביד והדר עביד א"כ נימא קרא ובער ובער

One said to the priest offering the libation: Hold your hands up! For it happened once that he poured it upon his feet and all the people stoned him with their citrons.<span class="x" onmousemove="('comment',' The Sadducees rejected the water libation, hence, when in charge, they would invalidate the ceremony. The people observant of such sabotage, punished the hypocrite by pelting him with their citrons (ethrog) . But these citrons were used only at the morning prayer. The Mishnah in Sukkoth mentions the citrons to indicate that the libation of the water took place only at the time citrons were part of the service, i.e., in the morning. The first proof was textual, the second factual.');">¹¹</span> This proves it. It was taught: R'Simeon B'Yohai said: Whence do we know that at the continual offering of dusk two logs of wood were to be brought up by two priests?

אי כתב רחמנא ובער הוה אמינא חד אין תרי לא קמ"ל דנעביד חד ונעביד תרי

Because it is said: And [the sons of Aaron the priest shall] lay wood in order upon the fire.<span class="x" onmousemove="('comment',' Lev. I, 7.');">¹²</span> If it has no bearing on the morning sacrifice because it is written: And the priest shall kindle wood on it every morning, and he shall lay the burnt-offering in order upon it,<span class="x" onmousemove="('comment',' Ibid. VI, 5.');">¹³</span> make it bear on the dusk sacrifice! - But perhaps, say: Both refer to the morning sacrifice, the Divine Law enjoining: Do it! And do it! again.<span class="x" onmousemove="('comment',' Hence there would be no repetition and the inference as to the dusk sacrifice would be invalid.');">¹⁴</span>

א"כ נימא קרא ובער ובערו א"נ וערך וערכו מאי ובער וערכו שמע מינה כדקא אמרינן

- If that [were intended] the Divine Law should have said: 'And he shall kindle wood.' 'And he shall kindle wood.'<span class="x" onmousemove="('comment',' In both instances why the change of expression? That has definite significance.');">¹⁵</span> But if the Divine Law had stated: 'And he shall kindle [wood]' I would have assumed it may be done by one only, not by two, therefore we are taught that both one and two shall do so?<span class="x" onmousemove="('comment',' The double form, singular and plural, was thus necessary.');">¹⁶</span>

תני ר' חייא פייס פעמים י"ג פעמים י"ד פעמים ט"ו פעמים ט"ז

- If that were intended the Divine Law should have stated: 'He shall kindle [wood]'.<span class="x" onmousemove="('comment',' For the water libation, v. Suk. 48a.');">¹⁷</span> and 'they shall kindle wood,' or 'He shall lay [wood] in order' and 'they shall lay [wood] in order.'<span class="x" onmousemove="('comment',' In the same manner in which the parts of the sacrificial animal were brought up to the ramp, so were they thence carried to the altar, thus six priests were required to carry the lamb's parts, and three to convey the flour and wine-offerings, to the altar.');">¹⁸</span> Why the words 'He shall kindle' and 'They shall lay in order'?<span class="x" onmousemove="('comment',' But what it is meant to convey, could have been conveyed without change of phrase.');">¹⁹</span>

והתניא י"ז

That we infer from it as we have said above. R'Hiyya taught: The [second] count at times [affects] thirteen<span class="x" onmousemove="('comment',' V. Mishnah supra 25a.');">²⁰</span> priests, at times fourteen,<span class="x" onmousemove="('comment',' On the Sukkoth Festival; on the Sabbath; and on the Sabbath of the Sukkoth Festival, respectively.');">²¹</span>

ההיא דלא כר"א בן יעקב אלא כרבי יהודה

fifteen, or sixteen. But has it not been taught: [At times] seventeen?<span class="x" onmousemove="('comment',' [On Sabbath of Sukkoth, cf. Rashi and MS. M. Tosaf. however refers this to ordinary days omitting the words 'at times'. The number 17 can only be arrived at by adding to the 13 priests an additional four: (1) for removal of ashes; (2) for bringing up the limbs from the ramp to the altar;');">²²</span> - That teaching is in accord not with R'Eliezer B'Jacob, but with R'Judah.<span class="x" onmousemove="('comment',' Who as stated supra ');">²³</span>

<big><strong>מתני׳</strong></big> איל קרב באחד עשר הבשר בחמשה הקרביים והסולת והיין בשנים שנים פר קרב בעשרים וארבעה הראש והרגל הראש באחד והרגל בשנים העוקץ והרגל העוקץ בשנים והרגל בשנים החזה והגרה החזה באחד והגרה בשלשה שתי ידים בשנים ושתי דפנות בשנים הקרביים והסולת והיין בשלשה שלשה

M I S H N A H. A RAM WAS OFFERED BY ELEVEN: THE FLESH BY FIVE, THE INWARDS,<span class="x" onmousemove="('comment',' The lamb for the continual offering must not be older than one year. The ram could be between one and two years of age, hence its inwards were much heavier.');">²⁴</span> THE FINE FLOUR,<span class="x" onmousemove="('comment',' The wine-offering with the ram was heavier by one fourth, the flour-offering was twice as heavy as that of the lamb.');">²⁵</span>

בד"א בקרבנות ציבור אבל בקרבן יחיד אם רצה להקריב מקריב הפשיטן וניתוחן של אלו ואלו שוין

AND THE WINE BY TWO EACH. A BULLOCK WAS OFFERED BY TWENTY-FOUR: THE HEAD AND [RIGHT] HIND-LEG<span class="x" onmousemove="('comment',' Lit., 'as far as head and hind-leg are concerned', which usually were offered by one person here etc.');">²⁶</span> - THE HEAD BY ONE AND THE [RIGHT] HIND-LEG BY TWO [PRIESTS].

<big><strong>גמ׳</strong></big> תנא הפשיטן וניתוחן שוין בזר

THE TAIL AND [LEFT] HIND-LEG - THE TAIL BY TWO AND THE [LEFT] HIND-LEG BY TWO. THE BREAST AND NECK - THE BREAST BY ONE AND THE NECK BY THREE. THE TWO FORE-LEGS BY TWO, THE TWO FLANKS BY TWO.

אמר חזקיה מניין להפשט וניתוח ששוה בזר שנאמר (ויקרא א, ז) ונתנו בני אהרן הכהן אש על המזבח נתינת אש בעיא כהונה הפשט וניתוח לא בעיא כהונה

THE INWARDS, THE FINE FLOUR,<span class="x" onmousemove="('comment',' Num. XV, 9.');">²⁷</span> AND THE WINE<span class="x" onmousemove="('comment',' Ibid. 10.');">²⁸</span> BY THREE EACH. THIS APPLIES ONLY TO OFFERINGS OF THE COMMUNITY. IN PRIVATE OFFERINGS, HOWEVER, IF A SINGLE PRIEST<span class="x" onmousemove="('comment',' Of the division ministering that week, whom the owner of the sacrifice entrusted with the task.');">²⁹</span> WANTS TO OFFER [ALL], HE MAY DO SO. BUT AS TO THE FLAYING AND DISMEMBERING OF BOTH COMMUNAL, AND PRIVATE OFFERINGS THE SAME REGULATIONS APPLY.<span class="x" onmousemove="('comment',' Non-priests, too, might either flay or dissect the sacrifices. Hence there were no counts for them. The sacrifices of the community, however, although even they could be slaughtered by non-priests, were welcome to, and sought after by priests, whence the necessity of a count in connection with them.');">³⁰</span> <big><b>GEMARA: </b></big>A Tanna taught: The law regarding the flaying and the dismembering is alike in both [communal and private sacrifices] in that they may be done by a non-priest. Hezekiah said: Whence do we know that the law regarding flaying and dismembering is alike [with all sacrifices] in that they may be done by a non-priest? Because it is written: And the sons of Aaron the high priest shall put fire upon the altar,<span class="x" onmousemove="('comment',' Lev. I, 7.');">³¹</span> i.e., priesthood is required for the putting of the fire upon the altar, but not for the flaying and dismembering.