Yoma 66

וכי עייל להיכל במזבח פגע ברישא דתניא שלחן בצפון משוך מן הכותל שתי אמות ומחצה ומנורה בדרום משוכה מן הכותל שתי אמות ומחצה מזבח ממוצע ועומד באמצע ומשוך כלפי חוץ קימעא ונוקמיה להדייהו כיון דכתיב (שמות כו, לה) ואת המנורה נכח השלחן בעינן דחזו אהדדי

and as he [the priest] enters the Hekal [Sanctuary], he comes first upon the altar.<span class="x" onmousemove="('comment',' Before he reaches the candlestick.');">¹</span> For it was taught: The table was to the north two and one half cubits away from the wall, the candlestick was to the south, two and one half cubits away from the wall, the altar stood in the exact middle, extending somewhat outward.<span class="x" onmousemove="('comment',' Men. 99a. Eastward towards the entrance into the Hekal,');">²</span>

אמר רבא ש"מ מדריש לקיש עבורי דרעא אטוטפתא אסור היכי עביד מדרעא לטוטפתא

But let it stand with them?<span class="x" onmousemove="('comment',' Between them, i.e., in the exact middle.');">³</span> - Since it is written: And the candlestick over against the table,<span class="x" onmousemove="('comment',' Ex. XXVI, 35.');">⁴</span>

והטבת חמש נרות קודם לדם התמיד ודם התמיד קודם להטבת שתי נרות מאי טעמא אמר אביי ההוא בבקר בבקר דשני גזירי עצים דלא צריכי שדינהו להכא חד שדייה להטבת חמש נרות דליקדמי לדם התמיד וחד שדייה לדם התמיד דנקדמיה להטבת שתי נרות

it is required that they<span class="x" onmousemove="('comment',' The candlestick and table.');">⁵</span> see each other.

חד שדייה להטבת חמש נרות דליקדמי לדם התמיד דהכא תלתא והכא תרי

Said Raba: From what Resh Lakish said we infer that it is forbidden to forego the arm in favour of the forehead.<span class="x" onmousemove="('comment',' To reverse the order of putting on the tefillin (v. Glos.) . hrucg');">⁶</span> How shall he do it?

וחד שדייה לדם התמיד דנקדמיה להטבת שתי נרות אע"ג דהכא תרי והכא תרי מכפר עדיף

From the arm [he shall] proceed to the forehead.<span class="x" onmousemove="('comment',' In Deut. VI, 8 it reads: And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thy eyes. Tosaf. s.v. would have Raba's remark apply to the obligation to touch the tefillin as a preventive of diversion from a prayerful mood.');">⁷</span> 'And the trimming of the five lamps is to precede the blood of the continual offering, and the blood of the continual offering is to come before the trimming of the two lamps.'

אמר ליה רב פפא לאביי ואימא חד שדייה לדישון מזבח הפנימי דנקדמיה לדם התמיד דהכא תלתא והכא תרי וחד שדייה לדם התמיד דנקדום להטבת חמש נרות דאף על גב דהכא תרי והכא תרי מכפר עדיף אם כן אפסוקי במאי מפסקת להו

What is the reason? - Abaye said: [The phrases] 'In the morning, in the morning', [written] in connection with the two logs of wood,<span class="x" onmousemove="('comment',' Lev. VI, 5, v. supra p. 156, n. 2.');">⁸</span> which are not necessary [there]:<span class="x" onmousemove="('comment',' For as preparatory they have preference and come every morning first; v. supra.');">⁹</span>

הניחא לריש לקיש דאמר למה מטיבין וחוזרים ומטיבין כדי להרגיש כל העזרה כולה שפיר

one<span class="x" onmousemove="('comment',' 'In the morning'.');">¹⁰</span> applies to the trimming of the five lamps which shall precede the blood of the continual offering; the other applies to the blood of the continual offering which is to come before the trimming of the two lamps.<span class="x" onmousemove="('comment',' On the principle that if a certain expression is superfluous in its own context it is applied for hermeneutical purposes to another ihbg ubht ot');">¹¹</span>

אלא לרבי יוחנן דאמר בבקר בבקר חלקהו לשני בקרים מאי איכא למימר

'One applies to the trimming of the five lamps which should precede the blood of the continual offering', for here<span class="x" onmousemove="('comment',' With reference to the trimming of the lamps.');">¹²</span> are three<span class="x" onmousemove="('comment',' I.e., three times 'in the morning': twice in Ex. XXX, 7, and one which we apply as above, whereas the continual offering has but once 'in the morning', Ex. XXIX, 39, to which the one applied from the two logs of wood is to be added.');">¹³</span>

אמר ליה רבינא לרב אשי האי בבקר בבקר דעצים מי מייתר הא מיבעי ליה לגופיה דקאמר רחמנא נקדמו למערכה שניה של קטורת אמר ליה ולאו מי אוקימנא עליה ולא על חברתה מכלל דאיתה לחברתה

[words], there only two.' And the other applies to the blood of the continual offering which should come before the trimming of the two lamps', for, although in each case there are two,<span class="x" onmousemove="('comment',' Twice in Ex. XXX, 7, which apply to the two lamps equally as to the five, and twice in connection with the continual offering as explained in n. 8.');">¹⁴</span>

מאי שנא דעביד הטבת חמש נרות ברישא נעביד הטבת שתי נרות ברישא כיון דאתחיל בהו עביד רוב' ונעביד שית אמר קרא (שמות ל, ז) בהיטיבו את הנרות יקטירנה ואין נרות פחותות משתים

yet, that which obtains atonement<span class="x" onmousemove="('comment',' V. infra 36a.');">¹⁵</span> has preference.

והטבת שתי נרות קודמת לקטורת דאמר קרא בהיטיבו את הנרות והדר יקטירנה

R'Papa said to Abaye: But say, perhaps, that one is to be applied to the removing of the ashes of the inner altar, which is to precede the blood of the continual offering, for here are three words,<span class="x" onmousemove="('comment',' The applied and the two in their own passage. Lev. VI, 5.');">¹⁶</span> there but two; and one applies to the blood of the continual offering that should come before the trimming of the five lamps, for, although in both cases there are but two, the one that obtains atonement is to have preference? - If so, what shall he interrupt it with?<span class="x" onmousemove="('comment',' The trimming of the lamps, which according to Abba Saul had to take place before the incense-offering. Since the order would be: the blood of the continual offering, the trimming of the lamps, the incense.');">¹⁷</span>

וקטורת לאברים דתניא יוקדם דבר שנאמר בו בבקר בבקר לדבר שלא נאמר בו אלא בקר אחד בלבד

It would be quite right according to Resh Lakish who said: The lamps were trimmed and [after interruption] trimmed again.<span class="x" onmousemove="('comment',' First five lamps were trimmed and two after a break.');">¹⁸</span> in order to keep the whole Temple Court animated, but according to R'Johanan who interprets 'In the morning, in the morning',<span class="x" onmousemove="('comment',' Ex. XXX, 7.');">¹⁹</span>

ואברים למנחה דתניא מניין שלא יהא דבר קודם לתמיד של שחר

i.e., divide it into two mornings,<span class="x" onmousemove="('comment',' By interrupting it through the interpolation of another service in the midst of the original order.');">²⁰</span> what could be said?<span class="x" onmousemove="('comment',' Hence R. Papa's supposition cannot be admitted.');">²¹</span> Said Rabina to R'Ashi: Are the words 'In the morning, in the morning' in connection with the wood at all superfluous? Surely they are really necessary for their text meaning, the Divine Law saying that they should precede the second pile for the incense? He replied: Have we not explained: 'Upon it' but not upon the other pile, which indicated that the other must have been there already!<span class="x" onmousemove="('comment',' V. supra p. 154. nn. 13, 14.');">²²</span> Why does he trim the five lamps first, let him trim the two lamps first! - Having started already, let him do the bigger part. Then let him trim six? - Scripture says: When he dresseth the lamps, he shall burn it,<span class="x" onmousemove="('comment',' Ex. XXX, 7.');">¹⁹</span> and 'lamps' is no less than two. - 'And the trimming of the lamps is to come before the incense', for Scripture says: 'When he dresseth the lamps', and afterwards [it says].' He shall burn it' [the incense].<span class="x" onmousemove="('comment',' Ex. XXX, 7.');">¹⁹</span> 'And the incense [shall precede] the limbs' - For it was taught: Let that, in connection with which it is said 'In the morning, in the morning', precede that, in connection with which Scripture said only, 'In the morning' [once].<span class="x" onmousemove="('comment',' Ex. XXIX, 39. [Although it has been stated supra that one 'in the morning' is applied to the continual offering from elsewhere, this is only as far as the blood rituals are concerned, but does not apply to the smoking of the limbs (Rashi) .]');">²³</span> 'And the limbs [come before] the meal-offering', for it was taught:<span class="x" onmousemove="('comment',' Tamid 28b.');">²⁴</span> Whence do we know that nothing may precede<span class="x" onmousemove="('comment',' I.e., may be burnt on the main pile of the altar.');">²⁵</span> the continual offering of the dawn?