Zevachim 116

רבי יוסי אומר זה סימן כל הניטל בפנים לינתן בחוץ אינו נותן אלא בסמוך שאין לפנים

R'Jose said: This is the token: whatever is taken [from] within to be placed without,<span class="x" onmousemove="('comment',' From the inner altar on to the outer altar.');">¹</span> is placed as near as possible [to the inner altar]; and whatever is taken from without to be placed within, is taken from as near as possible [to the inner altar].'

וכל הניטל בחוץ לינתן לפנים אינו ניטל אלא בסמוך שאין לפנים

Whatever is taken [from] within to be placed without': What is it? If we say, th residue [of the blood], surely it is distinctly written thereof, [And all the remaining blood of the bullock sha he pour out] at the base of the altar of burnt-offering, which is at the door of the tent of meeting?<span class="x" onmousemove="('comment',' Lev. IV, 7. That is the nearest point to the inner altar. Why then must R. Jose give a general rule for this, when it is explicitly stated?');">²</span>

כל הניטל בפנים לינתן בחוץ מאי ניהו אילימא שירים בהדיא כתיב בהו (ויקרא ד, ז) אל יסוד מזבח העולה אשר פתח אהל מועד

Further, as to whatever is taken without to be placed within', what is it? If we say, the coals of the Day of Atonement, surely it is explicitly written thereof, And he shall take a censer full of coals of fire from off the altar bef the Lord?<span class="x" onmousemove="('comment',' Ibid. XVI, 12. 'Before the Lord' implies near the inner sanctum.');">³</span>

ותו כל הניטל בחוץ לינתן בפנים מאי ניהו אילימא גחלים של יום הכיפורים בהדיא כתיב בהו (ויקרא טז, יב) ולקח מלא המחתה גחלי אש וגו'

Rather, 'whatever is taken within to be placed without' means the two censers of the frankincense for the shewbread,<span class="x" onmousemove="('comment',' They were taken on the Sabbath from the Table, which was within.');">⁴</span> which we infer from the residue [of the blood];<span class="x" onmousemove="('comment',' They must be placed (presented) on the side facing the door, which is the nearest point.');">⁵</span>

אלא כל הניטל בפנים לינתן בחוץ שני בזיכי לבונה של לחם הפנים דגמרי משירים

and 'Whatever is taken without to be placed within' is the coals of every day.<span class="x" onmousemove="('comment',' Which are taken from the second pile and placed on the inner altar. R. Jose thus teaches that they are taken from the side facing the door.');">⁶</span> which are inferred from the coals of the Day of Atonement.

הניטל בחוץ לינתן בפנים גחלים דכל יומא ויומא דגמרן מגחלים של יום הכפורים

Now, what does he hold?<span class="x" onmousemove="('comment',' When he states that this second pile is arranged four cubits from the horn northwards.');">⁷</span> If he holds [that] the whole altar is in the south, he would have to carry it twenty-seven [cubits from the horn]?<span class="x" onmousemove="('comment',' The width of the door was ten cubits, five of which were in the north and five in the south, while the altar was thirty-two square. Now, deducting the five cubits which the door passed into the north, the nearest point to the door would thus be twenty-seven cubits from the opposite horn.');">⁸</span>

ומאי קסבר אי קסבר כוליה מזבח בדרום קאי עשרים ושבע בעי למיתי

And even if he holds that the sanctity of the hekal and that of the ulam are one,<span class="x" onmousemove="('comment',' Supra 14a.');">⁹</span> yet he would have to carry it down twenty-two cubits?<span class="x" onmousemove="('comment',' For then, as soon as he reaches a point opposite the door of the ulam he is 'before the Lord'. As the door of the ulam was five cubits wider than that of the hekal on both sides (i.e., ten wider in all) , five cubits can be deducted from the preceding calculation.');">¹⁰</span>

ואי נמי קסבר קדושת היכל ואולם חדא היא עשרים ותרתי בעי מיתי

And if he holds that it was half in the north and half in the south, he would have to bring it down eleven cubits?<span class="x" onmousemove="('comment',' For then there will be sixteen cubits in the south. The figure eleven is arrived at by deducting the five of the door from these sixteen.');">¹¹</span> And even if he holds that the sanctity of the hekal and that of the ulam are one, he would have to bring it down six cubits?<span class="x" onmousemove="('comment',' Deducting a further five cubits (cf. n. 5.) from the eleven.');">¹²</span>

ואי קסבר חציו בצפון וחציו בדרום חד סרי בעי למיתי ואלא קסבר קדושת היכל ואולם חדא מילתא היא שית בעי למיתי

Hence it must surely be that he holds that the whole altar was in the north, and these four cubits are as follows: one cubit for the base, one for the terrace, one for the horns, and one for the feet of the priests; for should one go further than this there would no more be the door.<span class="x" onmousemove="('comment',' I.e., it would carry it beyond the line of the door. Thus we have a Mishnah in support of R. Johanan's statement regarding R. Jose.');">¹³</span> Said R'Adda B'Ahabah:<span class="x" onmousemove="('comment',' To refute this proof.');">¹⁴</span>

אלא לאו משום דקסבר כוליה מזבח בצפון קאי

This is in accordance with R'Judah. For it was taught.

והני ארבע אמות אמה יסוד ואמה סובב ואמה מקום קרנות ואמה מקום רגלי הכהנים דכי מסגו לקמיה טפי תו ליכא פתח

R'Judah said: The altar stood in the middle of the Temple court.<span class="x" onmousemove="('comment',' I.e., half in the north and half in the south.');">¹⁵</span> Now, it was thirty-two cubits [square], [of which] ten cubits faced the door of the hekal, and [it extended] eleven cubits on either side [thereof].

אמר רב אדא בר אהבה הא מני רבי יהודה היא דתניא ר"י אומר מזבח ממוצע ועומד באמצע העזרה ושלשים ושתים אמות היו לו עשר אמות כנגד פתחו של היכל אחת עשרה אמה מיכן ואחת עשרה אמה מיכן נמצא מזבח מכוון כנגד היכל

Thus the altar was exactly opposite the hekal. Yet even so, according to R'Judah he would have to bring it down eleven cubits?

סוף סוף לרבי יהודה חד סרי בעי למיתי ואי קסבר קדושת היכל ואולם חדא מילתא היא שית בעי למיתי

And even if he held that the sanctity of the hekal and that of the ulam are one, he would still have to bring it down six cubits? - Do you think that these four cubits include the cubit of the base and the cubit of the terrace? [No:] they are exclusive of the cubit of the base and the cubit of the terrace.

מי סברת הני ארבע אמות בהדי אמה יסוד ואמה סובב ארבע אמות בר מאמה יסוד ואמה סובב

Now, let us make this agree with R'Jose, and [assume] that [he too holds that] it stood in the centre?<span class="x" onmousemove="('comment',' Why insist that the author is R. Judah?');">¹⁶</span> - Because we know definitely that R'Judah holds that it stood in the middle.<span class="x" onmousemove="('comment',' Whilst we do not know R. Jose's opinion.');">¹⁷</span>

ונוקמה כרבי יוסי ובממוצע משום דרבי יהודה שמענא ליה ממוצע בהדיא

R'Sherabia said: This is in accordance with R'Jose the Galilean. For it was taught: R'Jose the Galilean said: Since it says.

ורב שרביא אמר הא מני רבי יוסי הגלילי היא דתניא רבי יוסי הגלילי אומר מתוך שנאמר (שמות מ, ז) ונתת את הכיור בין אהל מועד וגומר (שמות מ, ו) ואת

And thou shalt set the laver between the tent of meeting and the altar,<span class="x" onmousemove="('comment',' Ex. XL, 7.');">¹⁸</span> while another verse states, [And thou shalt set]