Yoma 90

Chapter 90

א שסודרן על גבי מזבח ואם אין מחזיקן שסודרן על הכבש או ע"ג סובב עד שיעשה מערכה גדולה וסודרן ת"ל (ויקרא ו, ג) אשר תאכל האש את העולה על המזבח
1 that he lays them in order on the altar, and if the latter cannot hold them, that he lays them on the ramp, or on the gallery,<span class="x" onmousemove="('comment',' The sobeb v. Glos.');"><sup>1</sup></span> until the great pile is made?
ב ור' מאיר עיכולי עולה אתה מחזיר ואי אתה מחזיר עיכולי קטורת דתני ר' חנניא בר מניומי בדבי ר' אליעזר בן יעקב אשר תאכל האש את העולה על המזבח עיכולי עולה אתה מחזיר ואי אתה מחזיר עיכולי קטורת
2 To teach us that, Scripture says: Whereto the fire hath consumed the burnt-offering on the altar.<span class="x" onmousemove="('comment',' Lev. VI, 3. This is superfluous in view of the preceding 'it is that which goeth up on its firewood', hence the derivation.');"><sup>2</sup></span> And R'Meir?<span class="x" onmousemove="('comment',' How does he explain this verse.');"><sup>3</sup></span>
ג דכולי עלמא מיהת מוסיפין בו ביום אית להו מנא להו נפקא להו (ויקרא ו, ה) מוהאש ואפילו למאן דלא דריש וא"ו וא"ו ה"א דריש
3 - [This is to teach] you may place back [there] unconsumed parts of the 'burnt-offering', but you may not place there unconsumed parts of the incense, for R'Hanania B'Minumai, of the school of R'Eliezer B'Jacob, said [with reference to]: 'whereto the fire hath consumed the burnt-offering on the altar' - you place back unconsumed parts of the burnt-offering, but you do not place back unconsumed parts of the incense. At any rate all agree that one adds [an additional pile] on that day; whence do they infer that? - They infer that from: 'And the fire', for even he who does not expound a 'waw', expounds 'waw he' [and the].<span class="x" onmousemove="('comment',' As in this case where it is written 'and the fire' a superfluous letter may have some intimation, two unnecessary ones must have it.');"><sup>4</sup></span>
ד אש תמיד למאי אתא מבעי ליה לכדתניא (ויקרא ו, ו) אש תמיד תוקד על המזבח לא תכבה לימד על מערכה שניה של קטורת שלא תהא אלא על המזבח החיצון
4 What does 'Fire shall be kept burning upon the altar continually'<span class="x" onmousemove="('comment',' Lev. VI, 6.');"><sup>5</sup></span> mean? - It is required as it was taught: 'Fire shall be kept burning on the altar continually'; it shall not go out - that teaches concerning the second pile for the incense that it shall be laid in order only on the outer altar.<span class="x" onmousemove="('comment',' 'The altar' in the cited verse referring to the outer altar.');"><sup>6</sup></span>
ה אש מחתה ומנורה מניין ודין הוא נאמרה אש בקטורת ונאמרה אש במחתה ומנורה מה להלן על מזבח החיצון אף כאן על המזבח החיצון
5 Whence do we know that about fire, for the coal-pan, [on the Day of Atonement] and for the candlestick?<span class="x" onmousemove="('comment',' I.e., that they are to be fetched from the other altar.');"><sup>7</sup></span> That can be inferred as follows: The word esh [fire] is mentioned in connection with the incense,<span class="x" onmousemove="('comment',' According to Rashi the word 'esh' is not really mentioned, but implied: he shall smoke it 'and there can be no smoke without fire'; but Tosaf. cites Num. XVI, 18, where the word fire is actually explicit in connection with incense.');"><sup>8</sup></span>
ו או כלך לדרך זו נאמרה אש בקטורת ונאמרה אש במחתה ומנורה מה להלן בסמוך לו אף מחתה ומנורה בסמוך לו
6 and the same word is mentioned in connection with coal-pan and candlestick; hence just as the former comes upon the outer altar, so do the latter come upon the outer altar. Or turn this way<span class="x" onmousemove="('comment',' I.e., argue thus; a suggestion opposed to the preceding one is occasionally introduced by this composite word.');"><sup>9</sup></span>
ז ת"ל אש תמיד תוקד על המזבח לא תכבה אש תמיד שאמרתי לך לא תהא אלא בראשו של מזבח החיצון
7 [perhaps]: the word esh [fire] is mentioned in connection with incense and is also mentioned in connection with coal-pan and candlestick; just as for the former it comes [for the altar] 'near to it',<span class="x" onmousemove="('comment',' The inner altar is in the neighbourhood of the outer altar.');"><sup>10</sup></span> so for the latter it comes [from the altar] near to it.<span class="x" onmousemove="('comment',' I.e., the inner altar which is nearest to the candlestick and the Holy of Holies.');"><sup>11</sup></span>
ח למדנו אש למנורה אש למחתה מניין ודין הוא נאמרה אש במחתה ונאמרה אש במנורה מה להלן על גבי מזבח החיצון אף כאן על מזבח החיצון
8 To teach us [the right law] Scripture says: 'Fire shall be kept burning on the altar,' it shall not go out i.e., continual fire whereof I spoke<span class="x" onmousemove="('comment',' I.e., the perpetual light of the candlestick, v. Ex. XXVII, 20.');"><sup>12</sup></span> to you must be nowhere else but on the top of the outer altar.
ט או כלך לדרך זו נאמרה אש בקטורת ונאמרה אש במחתה מה להלן בסמוך לו אף כאן בסמוך לו
9 We thus learned it for the fire of the candlestick, whence do we know it for the fire of the coal-pan? This can be inferred: [The word] 'esh' [fire] is stated in connection with the coal-pan, and 'esh' is used in connection wit the candlestick, hence just as the former comes from the outer altar, so does the latter come from the outer altar.
י תלמוד לומר (ויקרא טז, יב) ולקח מלא המחתה גחלי אש מעל המזבח מלפני ה' איזהו מזבח שמקצתו לפני ה' ואין כולו לפני ה' הוי אומר זה מזבח החיצון
10 But, perhaps turn this way: [the word] 'esh' is mentioned in reference to the incense, and 'esh' is used in connection with the coal-pan; hence just as the former comes from [the altar] near to it, so the latter too comes from [the altar] near to it. Therefore it says: And he shall take a censer full of coals of fire from off altar before the Lord<span class="x" onmousemove="('comment',' Lev. XVI, 12.');"><sup>13</sup></span>
יא ואיצטריך למיכתב מעל המזבח ואיצטריך למיכתב מלפני ה' דאי כתב רחמנא מעל המזבח הוה אמינא מאי מזבח מזבח פנימי כתב רחמנא מלפני ה' ואי כתב רחמנא מלפני ה' הוה אמינא דוקא מלפני ה'
11 Now which altar is [only] partly before the Lord, but not wholly before the Lord? You must say it is the outer altar.<span class="x" onmousemove="('comment',' Since the inner altar is entirely facing the inner Sanctuary.');"><sup>14</sup></span> Now it was necessary [for Scripture] to mention both 'from off the altar' and from 'before the Lord'. For if the Divine Law had written only 'from off the altar' I might have said: That 'altar' means the inner altar, hence the Divine Law said: 'from before the Lord.'<span class="x" onmousemove="('comment',' 'Mi-lifne' - 'from before' is taken to mean 'only part of the altar is before the Lord.'');"><sup>15</sup></span> And if the Divine Law had written: 'From before the Lord' [alone], I might have said it must be exactly before the Lord,<span class="x" onmousemove="('comment',' I.e., just opposite the entrance of the Sanctuary.');"><sup>16</sup></span>
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