Yoma 93

מתני׳ <big><strong>הוציאו</strong></big> לו את הכף ואת המחתה חפן מלא חפניו ונתן לתוך הכף הגדול לפי גדלו והקטן לפי קטנו וכך היתה מדתה נטל את המחתה בימינו ואת הכף בשמאלו

<big><b>MISHNAH: </b></big>THEY BROUGHT OUT TO HIM THE LADLE AND THE PAN. [FROM THE LATTER] HE TOOK HIS TWO HANDS FULL [OF INCENSE] AND PUT IT INTO THE LADLE, A TALL [HIGH PRIEST] ACCORDING TO HIS SIZE, A SHORT ONE ACCORDING TO HIS SIZE AND THUS WAS ITS MEASURE. HE TOOK THE PAN<span class="x" onmousemove="('comment',' V. GEMARA:');">¹</span>

<big><strong>גמ׳</strong></big> מחתה תנא ליה נטל את המחתה ועלה לראש המזבח וחותה ויורד התם מחתה דגחלים והכא מחתה דקטורת דתניא הוציאו לו כף ריקן מלשכת הכלים ומחתה גדושה של קטורת מלשכת בית אבטינס

IN HIS RIGHT [HAND] AND THE LADLE IN HIS LEFT [HAND]. <big><b>GEMARA: </b></big>THE PAN? But was it not taught:<span class="x" onmousemove="('comment',' Infra 48b.');">²</span>

חפן מלא חפניו ונותן לתוך הכף הגדול לפי גדלו והקטן לפי קטנו וכך היתה מדתה כף ביום הכפורים למה לי (ויקרא טז, יב) מלא חפניו והביא אמר רחמנא

He took the pan and went up to the top of the altar, took out the burning coals, and went down? - There the reference is to the pan of burning coals, here to the pan of the incense. For it was taught:<span class="x" onmousemove="('comment',' Ibid.');">³</span> One brought out for him the empty ladle from the Cell of Vessels, and the heaped pan of incense from the Cell of the House of Abtinas.<span class="x" onmousemove="('comment',' V. supra.');">⁴</span>

משום דלא אפשר דהיכי נעביד נעייל והדר נעייל הבאה אחת אמר רחמנא ולא שתי הבאות

HE TOOK HIS TWO HANDS FULL AND PUT IT INTO THE LADLE, A TALL [HIGH PRIEST] ACCORDING TO HIS SIZE, A SHORT ONE ACCORDING TO HIS SIZE AND THUS WAS ITS MEASURE: For what purpose was the ladle on the Day of Atonement necessary? Surely the Divine Law said: [And he shall take] his hands full and bring it<span class="x" onmousemove="('comment',' Lev. XVI, 12.');">⁵</span> - Because [otherwise] it is impossible.<span class="x" onmousemove="('comment',' To perform the rite without the ladle.');">⁶</span>

נשקליה לקטורת בחופניו ונחתיה [למחתה] עלה וליעול כי מטי התם היכי לעביד נשקליה בשיניה ונחתיה למחתה השתא לפני מלך בשר ודם אין עושין כן לפני מלך מלכי המלכים הקב"ה על אחת כמה וכמה

For how shall he do it? Shall he bring in [the pan of burning coals] and then again bring in [the incense]?<span class="x" onmousemove="('comment',' In his handfuls.');">⁷</span> The Divine Law refers to one 'bringing in', not to two 'bringings in'.

הלכך לא אפשר וכיון דלא אפשר עבדינן כדאשכחן בנשיאים

- Shall he take the incense in his handfuls and place the pan<span class="x" onmousemove="('comment',' Shall he put the pan on the incense and enter.');">⁸</span> [of burning coals] on top of it, entering thus? Then when he comes [within the veil] how shall he act?

נטל את המחתה בימין ואת הכף בשמאל יציבא בארעא וגיורא בשמי שמיא

Shall he take it between his teeth and set the pan [of burning coals] down? Now, if such procedure is unseemly in the presence of a mortal king, how much less seemly is it before the Supreme King of Kings, the Holy One, blessed be He? - Thus it is impossible and since it is impossible, we do it as we find it in connection with the [offerings of the] princes.<span class="x" onmousemove="('comment',' Num. VII, 14; One ladle . . full of incense.');">⁹</span> He took the pan<span class="x" onmousemove="('comment',' This refers to the pan of burning coal.');">¹⁰</span>

זו מרובה וזו מועטת ואפילו בזמן ששניהן שוין וכמעשה דרבי ישמעאל בן קמחית זו חמה וזו צוננת

in his right hand and the censer into his left hand.<span class="x" onmousemove="('comment',' This is illogical for the ladle with the incense should be in his right hand and the less important pan in the left.');">¹¹</span> 'The native below and the alien in the heavens above'? This one [the ladle] is small, the other [coal-pan] large,<span class="x" onmousemove="('comment',' Hence the heavier of the two, and therefore carried in the right hand. ;rd');">¹²</span>

אמרו עליו על רבי ישמעאל בן קמחית שהיה חופן ארבעת קבין במלוא חפניו ואומר כל הנשים זרדו וזרד אימא עלה לגג איכא דאמרי בערסן וכדרבה בר יונתן דאמר רבה בר יונתן אמר רבי יחיאל ערסן יפה לחולה

and even where both are alike, as with R'Ishmael B'Kimhith, the one is hot and the other cold. It was reported about R'Ishmael B'Kimhith that he was able to take four kabs in his two handfuls, saying: All women are valiant but the valour of my mother exceeded them all.<span class="x" onmousemove="('comment',' Lit., 'has ascended to the roof'. She has taken exceedingly good care of her children. The phrase is reminiscent of Prov. XXXI, 29. may be interpreted as valour (Jast.) ; as vine (Aruch) or bundles of green (R. Han.) i.e., children.');">¹³</span> Some interpret it<span class="x" onmousemove="('comment',' The mother's valour or the children's power.');">¹⁴</span>

ואיכא דאמרי בשכבת זרע וכדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני [חיל] למלחמה וכתיב (תהלים יח, לג) המאזרני חיל למלחמה אמר דוד לפני הקב"ה רבש"ע זריתני וזרזתני

as referring to the crumb-dough,<span class="x" onmousemove="('comment',' Which she ate during her pregnancy or on which she fed her children.');">¹⁵</span> in accord with Rabbah B'Jonathan who said in the name of R'Yehiel that crumb-dough is very helpful to a sick person. Others say it refers to the [healthy] semen [she received], in accordance with what R'Abbuha asked.

אמרו עליו על רבי ישמעאל בן קמחית פעם אחת סיפר דברים עם ערבי אחד בשוק ונתזה צינורא מפיו על בגדיו ונכנס ישבב אחיו ושמש תחתיו וראתה אמן שני כהנים גדולים ביום אחד

For he raised a contradiction: It is written: For thou hast sifted<span class="x" onmousemove="('comment',' With reference to his inner constitution. E.V. 'girded me'.');">¹⁶</span> me with strength unto the battle<span class="x" onmousemove="('comment',' II Sam. XXII, 40.');">¹⁷</span> but it is also written, Who has girded me with valour [for the battle]<span class="x" onmousemove="('comment',' Ps. XVIII, 33. The texts of II Sam. XXII and Ps. XVIII are almost identical, hence changes or deviations must have a definite idea underlying each. 'Sifted' is an ad hoc interpretation. The words 'for the battle' are not found in Ps. XVIII, 33.');">¹⁸</span>

ושוב אמרו עליו על רבי ישמעאל בן קמחית פעם אחת יצא וסיפר עם אדון אחד בשוק ונתזה צינורא מפיו על בגדיו ונכנס יוסף (עם) אחיו ושמש תחתיו וראתה אמן שני כהנים גדולים ביום אחד

[to interpret the divergence thus]: David said before the Holy One, blessed be He: Lord of the Universe, Thou hast [first] 'carefully sifted' and then strengthened me. It was told of R'Ishmael B'Kimhith<span class="x" onmousemove="('comment',' Tosaf. Yoma III.');">¹⁹</span> that one day he talked in the street to an Arab, and spittle from his mouth flew on his garments,<span class="x" onmousemove="('comment',' It was on the nay of Atonement, he was to minister as high priest and the spittle defiled and thus prevented him from officiating.');">²⁰</span>

ת"ר שבעה בנים היו לה לקמחית וכולן שמשו בכהונה גדולה אמרו לה חכמים מה עשית שזכית לכך אמרה להם מימי לא ראו קורות ביתי קלעי שערי אמרו לה הרבה עשו כן ולא הועילו

whereupon his brother Jeshebab entered and ministered in his stead. Thus their mother saw<span class="x" onmousemove="('comment',' Both her sons.');">²¹</span> two high priests on one day.

ת"ר (ויקרא ו, ח) בקומצו שלא יעשה מדה לקומץ איבעיא להו מהו שיעשה מדה לחפינה

Furthermore, it is told of R'Ishmael B'Kimhith that he went out and talked with a certain lord<span class="x" onmousemove="('comment',' In the Tosaf. the reading is 'a king' and the incident reported to have occurred on the eve of the Day of Atonement.');">²²</span> in the street, and spittle from his mouth squirted on his garments, whereupon Joseph his brother entered and ministered in his stead so that their mother saw two high priests<span class="x" onmousemove="('comment',' Both her sons.');">²¹</span> on one day.

התם הוא דכתיב בקומצו אבל הכא דלא כתיב בחפניו אלא (ויקרא טז, יב) מלא חפניו קטורת סמים דקה לא או דילמא יליף מלא מלא מקומצו

The Sages said unto her: What hast thou done to merit such [glory]? She said: Throughout the days of my life the beams of my house have not seen the plaits of my hair.<span class="x" onmousemove="('comment',' Especially a married woman would always cover her hair, as a sign of modesty. [Buchler (JQR. 1926) p. 8 identifies this high priest with Simeon (Ishmael) the son of Kamithos who was appointed by Gratus in the year 17-18.] The sight of a married woman's hair is an impropriety. Git. 90a.');">²³</span> They said to her: There were many who did likewise and yet did not succeed.<span class="x" onmousemove="('comment',' In obtaining such distinction. Your suggestion is insufficient.');">²⁴</span>

ת"ש וכך היתה מדתה מאי לאו שאם רצה לעשות מדה אחרת עושה לא ה"ק וכך היה חוזר וחופנה לפנים

Our Rabbis taught: with his fists<span class="x" onmousemove="('comment',' Lev. VI, 8.');">²⁵</span> , that means that he must not make a measure for his fistful.<span class="x" onmousemove="('comment',' I.e., he must not use a measure instead of his fist.');">²⁶</span> The question was: How about making a measure for his handfuls?

שמעת מינה חופן וחוזר וחופן

Is it only there<span class="x" onmousemove="('comment',' Lev. VI, 8.');">²⁵</span> since it is written, 'With hi fist',<span class="x" onmousemove="('comment',' In his handfuls.');">⁷</span> whereas here<span class="x" onmousemove="('comment',' Lev. XVI, 12.');">²⁸</span>

דילמא שאם רצה לעשות מדה עושה אי נמי שלא יחסר ושלא יותיר

where it is not written 'With his handfuls' but 'his hand full of fine incense,' [it matters] not,<span class="x" onmousemove="('comment',' Does the prohibition of using a measure not apply here.');">²⁹</span> or does he derive [the meaning of] 'full' from [the word], full' [occurring in connection with] his fist?<span class="x" onmousemove="('comment',' V. Lev. II, 2; the word 'full' written thus implies prohibition of an artificial measure. By inference from the identity of phrase the same may be assumed to apply here.');">³⁰</span> - Come and hear: AND THUS WAS ITS MEASURE'.

ת"ר מלא קומצו יכול מבורץ ת"ל בקומצו אי בקומצו יכול אפילו בראשי אצבעותיו תלמוד לומר מלא קומצו כדקמצי אינשי הא כיצד חופה שלש אצבעותיו על פיסת ידו וקומץ

Would you not say that it means: If he wishes to make a measure he may do so?<span class="x" onmousemove="('comment',' This may be explained to refer to the ladle, to mean that one could have a measure made in accord with the high priest's size of hand.');">³¹</span> - No, this is what it means: In the same manner would he take the hands full within the Holy of Holies.<span class="x" onmousemove="('comment',' The Mishnah here means: And this was the method of measurement within; i.e., the priest would empty incense from the ladle into his hands and then put it over the burning coals in the pan.');">³²</span> May not you then conclude from this that he takes the handfuls [outside] and repeats it inside again! - [No], perhaps it means that if he wants to have a measure made, he may do so;<span class="x" onmousemove="('comment',' I.e., one cannot conclude from the Mishnah either way.');">³³</span> or, that he must take neither less nor more.<span class="x" onmousemove="('comment',' Thus was the measure-two exact hands full-rigidly so.');">³⁴</span> Our Rabbis taught: His fistfull.<span class="x" onmousemove="('comment',' Lev. II, 2.');">³⁵</span> One might have assumed that it may come forth on both sides, therefore Scripture says: 'With his fist'.<span class="x" onmousemove="('comment',' Lev. VI, 8. No more, just as much as the closed fist will contain.');">³⁶</span> From 'With his fist' I might have inferred that he should just take some with his finger-tips hence Scripture says: His fistful', i.e., in the manner in which people take a fistful. How so? bends three of his fingers<span class="x" onmousemove="('comment',' Grasping with them.');">³⁷</span> up to his wrist and takes a fistful.