Yoma 55

והרי אברים ופדרים סוף עבודה דיממא היא והרי תרומת הדשן תחילת עבודה דיממא היא דא"ר יוחנן קדש ידיו לתרומת הדשן למחר אינו צריך לקדש שכבר קדש מתחלת עבודה אלא קשיא

Surely there is [the smoking of] the limbs and fat-pieces?<span class="x" onmousemove="('comment',' [This service, it is now assumed, receives its completion only with the removal of the ashes, and yet must not be performed by a non-priest under the penalty of death (Tosaf.) .]');">¹</span> - That is the end of the service of the day.<span class="x" onmousemove="('comment',' [The original assumption n. 3. is rejected. The smoking of the limbs is in itself regarded as the completion of the day service (Tosaf.) .]');">²</span> But what of the removal of the ashes?<span class="x" onmousemove="('comment',' [Which must be followed by the taking of the ashes outside the camp, v. Lev. VI, 4' and yet is considered a complete service, v. supra 24a');">³</span>

אלא אי אתמר הכי אתמר א"ר אסי א"ר יוחנן זר שסידר שני גזירי עצים חייב הואיל ועבודה תמה היא

- It is the beginning of the service of the day,<span class="x" onmousemove="('comment',' [Whereas the taking of the ashes outside the camp is not performed daily (v. Tamid II, 2) and consequently it cannot be regarded as completing the removal of the ashes (Tosaf.) .]');">⁴</span> for R'Johanan said: If he sanctified his hands by washing for the removal of the ashes,in the morning he need not sanctify [his hands] since he had already sanctified them at the beginning of the service. If so the difficulty<span class="x" onmousemove="('comment',' Of R. Ze'ira.');">⁵</span>

מתקיף לה רבא אלא מעתה תבעי פייס ולא בעיא פייס והתניא מי שזכה בתרומת הדשן יזכה בסידור שני גזירי עצים

remains? - Rather if this statement was made it was made thus: R'Assi said in the name of R'Johanan: If a non-priest arranged in order two logs of wood [on the altar] he incurs the penalty of death, because it is a complete service.<span class="x" onmousemove="('comment',' [V. supra 22a. For the reason that no special count has been arranged for the two logs of wood. R. Hananel.]');">⁶</span> To this Raba demurred: If this is so let it require a count. But it requires no count?

ה"ק יפייסו לה בפני עצמה כדאמרינן

Surely it was taught, He who secures the privilege in respect of the removal of the ashes, secures also the privilege in respect of the arranging of the two logs of wood? This is what he means. It should have a separate count for itself?

למימרא דעבודה תמה וזר חייב עליה מיתה בעיא פייס אין זר חייב עליה מיתה לא בעיא פייס והרי שחיטה שאני שחיטה דתחילת עבודה דיממא היא

The [reason is] as we have already stated. Are we to say that for a service which is complete, and for the performance of which a non-priest incurs the penalty of death, a count is required, but for one, for performance of which a non-priest does not incur such penalty, no count is required - but there is the killing [of the sacrificial animal]? - It is different wit that killing, because it is the beginning of the service of the day. Shall we say that only a complete service requires the count, but a service followed by another does not require it - but there is the smoking of the members and the fat-pieces? - That is the end of the service of the day.

למימרא דעבודה תמה בעי פייס עבודה שיש אחריה עבודה לא בעי פייס והרי אברים ופדרים סוף עבודה דיממא היא הרי תרומת הדשן משום מעשה שהיה

- But there is the removal of the ashes? - Here [the count is due] because of what happened. Mar Zutra or R'Ashi said: We too have learnt thus:<span class="x" onmousemove="('comment',' That the laying of the two logs of wood is a complete service.');">⁷</span> The officer said to them: GO FORTH AND SET WHETHER THE TIME FOR THE KILLING OF THE MORNING SACRIFICE HAS ARRIVED.

אמר מר זוטרא ואיתימא רב אשי אף אנן נמי תנינא אמר להם הממונה צאו וראו אם הגיע זמן השחיטה ואילו זמן סידור גזירי עצים לא קתני

But he does not teach anything about the time for the laying in order of the two logs of wood?<span class="x" onmousemove="('comment',' [Because it is considered a night service completing the arranging of the wood pile on the altar (Rashi) , v. also Tosaf.]');">⁸</span> - He teaches only concerning such things as cannot be remedied again, but not concerning such for which there is a remedy.<span class="x" onmousemove="('comment',' V. supra, p. 128, nn. 8, 9.');">⁹</span> <big><b>MISHNAH: </b></big>THE<span class="x" onmousemove="('comment',' The Mishnah continues the account of the procedure, where it had been interrupted, 26a. This Mishnah refers not only to the Day of Atonement, but to the continual sacrifice on every morning of the year. hterc');">¹⁰</span>

הך דלית לה תקנתא קתני הך דאית לה תקנתא לא קתני

OFFICER SAID TO THEM: GO FORTH AND SEE WHETHER THE TIME FOR KILLING [OF THE MORNING SACRIFICE] HAS ARRIVED. IF IT HAD ARRIVED THEN HE WHO SAW IT SAID: IT IS DAYLIGHT!<span class="x" onmousemove="('comment',' The Mishnaic 'barkai' may be a contraction of 'barka hi', i.e. there is a shining. Or: the shining one, i.e., the morning star.');">¹¹</span> MATHIA B. SAMUEL SAID: THE WHOLE EAST IS ALIGHT.<span class="x" onmousemove="('comment',' [Rashi (Men. 100a) regards these words not as reporting the view of Mathia b. Samuel, but as a historical narrative. The passage is consequently to be translated: Mathia b. Samuel (who was a Temple officer v. infra) , used to say (in announcing the time in question) The whole ohbah 'xu, east is alight, a.l.');">¹²</span>

<br><br><big><strong>הדרן עלך בראשונה</strong></big><br><br>

EVEN UNTO HEBRON?<span class="x" onmousemove="('comment',' V. GEMARA: For the choice of Hebron, which is too far from Jerusalem to permit one in Jerusalem to see its towers, the Yerushalmi has a plausible suggestion, viz., that that city was mentioned for its historical importance; because of the cave of Machpelah, in which the patriarchs and matriarchs of Israel are buried.');">¹³</span> AND HE ANSWERED 'YES'. AND WHY WAS THAT [CONSIDERED] NECESSARY?

מתני׳ <big><strong>אמר</strong></big> להם הממונה צאו וראו אם הגיע זמן השחיטה אם הגיע הרואה אומר ברקאי מתיא בן שמואל אומר האיר פני כל המזרח עד שבחברון והוא אומר הן ולמה הוצרכו לכך שפעם אחת עלה מאור הלבנה ודימו שהאיר מזרח ושחטו את התמיד והוציאוהו לבית השריפה

BECAUSE ONCE WHEN THE LIGHT OF THE MOON<span class="x" onmousemove="('comment',' This could not have happened on a Day of Atonement, because on that day the moon has gone down long before dawn, but on one of the last days of a month, in which the moon, to the west of the sun, rises before dawn.');">¹⁴</span> ROSE THEY THOUGHT THAT THE EAST WAS ALIGHT<span class="x" onmousemove="('comment',' When the sky is clouded the light coming from the moon may be confused with that of the sun. But it never reaches as far as the latter, hence the question of the officer whether the horizon is alight even unto Hebron. The officer may have been Mathia. V. Shek. V, 1.');">¹⁵</span> AND SLAUGHTERED THE CONTINUAL OFFERING, WHICH AFTERWARDS THEY HAD TO TAKE AWAY INTO THE PLACE OF BURNING.<span class="x" onmousemove="('comment',' Possibly a room in the Temple, V. Baneth, Pes. IX, note 49.');">¹⁶</span>

הורידו כ"ג לבית הטבילה זה הכלל היה במקדש כל המיסך את רגליו טעון טבילה וכל המטיל מים טעון קידוש ידים ורגלים

THE HIGH PRIEST<span class="x" onmousemove="('comment',' The account of the service on the Day of Atonement is here continued, immediately interrupted again, and re-continued on 30a.');">¹⁷</span> WAS LED DOWN TO THE PLACE OF IMMERSION. THIS WAS THE RULE IN THE TEMPLE: WHOSOEVER CROSSED HIS FEET<span class="x" onmousemove="('comment',' A euphemism for: to ease oneself, to relieve nature.');">¹⁸</span> REQUIRED AN IMMERSION, AND WHOSOEVER MADE WATER REQUIRED SANCTIFICATION BY WASHING<span class="x" onmousemove="('comment',' In the water of the holy laver. Ex. XXX, 18.');">¹⁹</span> HIS HANDS AND FEET.