Yoma 88

אלא בשעת הקטרה

only in the time of the smoking of the incense [in the Hekal]. - But there is also this gradations that they keep away from the Hekal both during its own sanctification<span class="x" onmousemove="('comment',' I.e., which would include also the sprinkling of blood.');">¹</span>

והא איכא הא מעלה דאילו מהיכל פרשי בין בקדושה דידיה בין בקדושה דלפני ולפנים ואילו מבין האולם ולמזבח לא פרשי אלא בקדושה דהיכל אמר רבא שם פרישה אחת היא

and that of the Holy of Holies, whereas from the space between Ulam and altar they do not keep away except when the Hekal is being sanctified? - Raba said: The term 'keep away' includes it all in one.<span class="x" onmousemove="('comment',' They both come under one head, independent of the particular rite which is the cause for the keeping away.');">²</span> The Master said: So do they keep away at the time of the sprinkling of the blood of the anointed priest's bullock, and of the bullock offered up because of an error of the congregation, and of the he-goats offered up because of idolatry.

אמר מר כך פורשין בשעת מתן פר כהן משיח ופר העלם דבר של צבור ושעירי עבודת כוכבים מנא לן א"ר פדת אתיא כפרה כפרה מיוה"כ

Whence do we know that? - R'Pedath said: We infer that from the identity of the word 'atonement' [occurring also] with reference to the Day of Atonement. R'Aha B'Ahabah said: Conclude from this that the gradations of sanctity<span class="x" onmousemove="('comment',' Enumerated in Mishnah Kelim 1, 6 - 9.');">³</span>

אמר רב אחא בר אהבה שמע מינה מעלות דאורייתא והכי גמירי להו

are Biblical, and thus they have learnt them by tradition, for if it should enter your mind that they are only Rabbinical enactment, then what [in law] is the difference in the space between Ulam and altar [from which they must keep away] for fear that they might enter by accident, they should [analogically] keep away from the whole Temple Court out of fear that they might accidentally enter? - The space between Ulam and altar, since it is not marked off in any fashion,is not recognizable sufficiently, whereas the Temple Court, since there is the outer altar to mark it off, is sufficiently recognizable.<span class="x" onmousemove="('comment',' So as to prevent their entering by mistake, or accident.');">⁴</span> Raba said: Conclude from this that the holiness of Ulam and Hekal is the same.

דאי ס"ד דרבנן מאי שנא בין האולם ולמזבח דילמא מיקרו ' ועיילי מכולה עזרה נמי נפרשו דילמא מיקרו ועיילי

For if it should enter your mind that they are of two different degrees of sanctity, then the sanctity of the Ulam itself is due only to rabbinic enactment; shall we then enact a preventive measure to prevent the violation of another preventive measure?<span class="x" onmousemove="('comment',' In Bez. 3a.');">⁵</span> - No, the Ulam and the space between Ulam and altar are of one degree of sanctity, the Hekal and the Ulam, however, are of two degrees of sanctity.

בין האולם ולמזבח כיון דלא מפסיק מידי לא מינכרא מילתא עזרה כיון דאיכא מזבח החיצון דמפסיק מינכרא מילתא

ON OTHER DAYS HE WOULD TAKE THEM OUT WITH A SILVER COAL-PAN: What is the reason? The Torah has consideration for the money of Israel.<span class="x" onmousemove="('comment',' Supra 39a.');">⁶</span>

אמר רבא ש"מ קדושת אולם והיכל חדא מילתא היא דאי ס"ד שתי קדושות נינהו אולם גופיה גזירה וניקום ונגזור גזירה לגזירה

TODAY HE TOOK THEM OUT WITH A GOLDEN PAN IN WHICH HE WAS TO BRING THEM IN: Why? [To prevent] weakness of the high priest.<span class="x" onmousemove="('comment',' That is why he did not have to pour it into another pan. Having the whole heavy programme of the Day of Atonement on his shoulders, all legitimate relief is provided.');">⁷</span>

לא אולם ובין האולם ולמזבח חדא קדושה היא היכל ואולם שתי קדושות

ON OTHER DAYS HE WOULD TAKE THEM UP WITH A COAL-PAN CONTAINING FOUR KABS: A Tanna taught:<span class="x" onmousemove="('comment',' V. Tamid 33a.');">⁸</span> One kab of the embers became scattered,<span class="x" onmousemove="('comment',' When he emptied the coal-pan containing four kabs into one containing only three.');">⁹</span>

בכל יום היה חותה בשל כסף וכו' מ"ט התורה חסה על ממונן של ישראל

and he swept it into the channel.<span class="x" onmousemove="('comment',' V. Shek. IV, 2.');">¹⁰</span> One [Baraitha] teaches one kab, and another two kabs?

והיום חותה בשל זהב ובה היה מכניס מ"ט משום חולשא דכ"ג

It is quite right according to the one which teaches 'one kab', for it is in accord with what the Rabbis said, but the one that taught 'two kabs' is in accord neither with the Rabbis nor with R'Jose?<span class="x" onmousemove="('comment',' According to whom three kabs would be scattered.');">¹¹</span> - R'Hisda said: It is R'Ishmael, the son of R'Johanan B'Beroka, for it was taught: R'Ishmael, son of R'Johanan B'Beroka said: He brought [the cinders] in a pan containing two kabs.

בכל יום בשל ארבעת קבין וכו' תנא נתפזרו לו קב גחלים מכבדן לאמה

- R'Ashi said: You can also say that it is in accord with R'Jose and he said it thus: On other days he would take them up with a pan containing a se'ah of the wilderness,<span class="x" onmousemove="('comment',' Corresponding to six 'desert' or five Jerusalem kabs, the difference between the two being one sixth. The desert se'ah has five Jerusalem kabs and when the priest pours out three, two remain.');">¹²</span> and pour it into one containing three Jerusalem kabs.

תני חדא קב ותניא אידך קביים בשלמא הך דתני קב רבנן אלא הך דתני קביים מני לא רבנן ולא רבי יוסי

ON OTHER DAYS THE PAN WAS HEAVY, TODAY IT WAS LIGHT: A Tanna taught: On other days it was of thick size, but this day it was thin. ON OTHER DAYS ITS HANDLE WAS SHORT, TODAY LONG: Why that?

אמר רב חסדא רבי ישמעאל בנו של ר' יוחנן בן ברוקה היא דתניא ר' ישמעאל בנו של ר' יוחנן בן ברוקה אומר בשל קביים היה מכניס

So that the arm of the high priest may support it. A Tanna taught: On other days it had no covering,<span class="x" onmousemove="('comment',' A difficult word, obscure in etymology: variously translated as case, covering. v. Otzar ha-Geonim, ed. B.M. Lewin VI, 21: 'attachment', a eh,rb contrivance to prevent the handle of the coal-pan from getting too hot. J.T. , 'case', 'casket'.');">¹³</span>

רב אשי אמר אפילו תימא רבי יוסי והכי קאמר בכל יום היה חותה בשל סאה מדברית ומערה לתוך שלשת קבין ירושלמיות

today it had one - this is the statement of the son of the Segan.<span class="x" onmousemove="('comment',' Perhaps the son of R. Hanina the Segan; perhaps also the last to hold this title, v. Bacher. Agada I, 55.');">¹⁴</span> ON OTHER DAYS ITS GOLD WAS YELLOWISH: R'Hisda said: There are seven kinds of gold:<span class="x" onmousemove="('comment',' Mentioned in the Bible.');">¹⁵</span>

בכל יום היתה כבידה והיום קלה תנא בכל יום היתה גלדה עבה והיום רך בכל יום היתה קצרה והיום ארוכה מ"ט כדי שתהא זרועו של כ"ג מסייעתו

gold; good gold; gold of Ophir;<span class="x" onmousemove="('comment',' I Kings X, 11.');">¹⁶</span> fine<span class="x" onmousemove="('comment',' Ibid. 18. Tosaf cites the J.T. explaining it to be gold without dross or alloy.');">¹⁷</span>

תנא בכל יום לא היה לה ניאשתיק והיום היה לה ניאשתיק דברי בן הסגן

gold; spun<span class="x" onmousemove="('comment',' Ibid. 16.');">¹⁸</span> gold; locked<span class="x" onmousemove="('comment',' Ibid. 21. The AJP Bible translates it 'pure' gold. 'Closed' to all dross, hence 'solid' would suit it as well.');">¹⁹</span>

בכל יום היה זהבה ירוק א"ר חסדא שבעה זהבים הן זהב וזהב טוב וזהב אופיר וזהב מופז וזהב שחוט וזהב סגור וזהב פרוים זהב וזהב טוב דכתיב (בראשית ב, יב) וזהב הארץ ההוא טוב זהב אופיר דאתי מאופיר זהב מופז

gold; Parwayim<span class="x" onmousemove="('comment',' II Chron. III, 6, obviously the name of a place. The explanation here is homiletical.');">²⁰</span> gold. Gold and good gold, as it is written:<span class="x" onmousemove="('comment',' Gen. II, 12.');">²¹</span> And the gold of that land is good. Ophir gold: [so called] because it derives from Ophir. Fine [mupaz] gold