Zevachim 39

מהו דתימא הני מילי עבודה דמעכבא כפרה אבל עבודה דלא מעכבא כפרה לא קמ"ל

- You might say: This [sanctification] is required only for a service which is indispensable to atonement, but not for a service which is not indispensable to atonement; hence [this clause] informs us otherwise.<span class="x" onmousemove="('comment',' For 'to cause an offering made by fire to smoke' refers to the burning of the limbs on the altar, and that is not really essential to the efficacy or validity of the sacrifice.');">¹</span> When R'Dimi came,<span class="x" onmousemove="('comment',' V. p. 46, n. 1.');">²</span>

כי אתא רב דימי אמר רבי יוחנן בעי אילפא לדברי האומר אין לינה מועלת בקידוש ידים ורגלים מי כיור מהו שיפסלו מי אמרינן הני למאי לקידוש ידים ורגלים קידוש ידים ורגלים גופייהו לא פסול בהו לינה או דלמא כיון דקדוש להו בכלי שרת מיפסלי

he said in R'Johanan's name: Ilfa asked: On the view that the passing of the night is of no effect in respect of the sanctification of hands and feet, does the water of the laver become unfit?<span class="x" onmousemove="('comment',' After the passing of the night.');">³</span> Do we say: For what purpose is this [water]?

כי אתא רבין אמר רבי ירמיה אמר רבי אמי אמר ר' יוחנן הדר פשיט אילפא כמחלוקת בזו כך מחלוקת בזו

for the sanctification of hands and feet; but the sanctification of hands and feet itself is not nullified by the passing of the night. Or perhaps, since [the water] is sanctified a service vessel, it becomes unfit?

אמר לפניו ר' יצחק בר ביסנא רבי אתה אומר כן אלא הכי אמר ר' אסי אמר ר' יוחנן [משמיה דאילפא] כיור שלא שקעו מבערב מקדש ממנו לעבודת לילה ולמחר אינו מקדש

When Rabin came, he said in R'Jeremiah's name, who reported R'Ammi's statement in R'Johanan's name: Ilfa subsequently resolved [this problem]: there is the same controversy about the one as about the other. Said R'Isaac B'Bisna to him:<span class="x" onmousemove="('comment',' To R. Jeremiah.');">⁴</span>

והוינן בה למחר אינו מקדש דלא צריך לקדוש או דלמא איפסלו בלינה ולא פשיט לן ומר קא פשיט ליה מיפשיט

Rabbi, do you say thus? Thus did R'Ammi<span class="x" onmousemove="('comment',' Var. lec. R. Assi.');">⁵</span>

ת"ש בן קטין עשה שנים עשר דד לכיור אף הוא עשה מוכני לכיור שלא יהיו מימיו נפסלין בלינה מאי לאו רבי אלעזר ברבי שמעון היא לא רבי היא

say, reporting R'Johanan in Ilfa's name: If the laver was not lowered [into the well] in the evening.<span class="x" onmousemove="('comment',' Thereby leaving its water unchanged.');">⁶</span> [the priest] performs his sanctifications in it for the service of the night.<span class="x" onmousemove="('comment',' Such as the burning of the fats and the other parts of animals sacrificed during the day.');">⁷</span>

והא מדרישא רבי אלעזר ברבי שמעון סיפא נמי רבי אלעזר ברבי שמעון

but on the morrow he does not perform his ablutions. Now we questioned this: 'on the morrow he does not perform his ablutions' because he does not need [further] sanctification; or perhaps [the water] has become unfit through the passing of the night?<span class="x" onmousemove="('comment',' So that he may not perform his ablutions thereat.');">⁸</span>

דקתני רישא בא לו אצל פרו ופר היה עומד בין האולם ולמזבח ראשו לדרום ופניו למערב והכהן עומד במזרח ופניו למערב מאן שמעת ליה דאמר בין האולם ולמזבח צפון רבי אלעזר ברבי שמעון

Now, we could not resolve this, and yet to the Master it is clear? - Come and hear: Ben Kattin made twelve spouts for the laver; he also made wheels [pulleys] for the laver, so that its water should not become unfit through the passing of the night.<span class="x" onmousemove="('comment',' He attached it to pulleys whereby it was lowered into the well in the evening and drawn up in the morning, which made the water fresh, being now accounted as part of the well water.');">⁹</span> Surely this is [even] according to R'Eleazar son of R'Simeon?<span class="x" onmousemove="('comment',' Which shews that the water is unfit even though the priest would not require further 'sanctification'.');">¹⁰</span>

דתניא איזהו צפון מקיר מזבח צפוני ועד כותל עזרה צפוני וכנגד כל המזבח כולו צפון דברי רבי יוסי ברבי יהודה רבי אלעזר ברבי שמעון מוסיף אף בין האולם ולמזבח רבי מוסיף אף מקום דריסת רגלי הכהנים ומקום דריסת רגלי ישראל אבל מן החליפות ולפנים הכל מודים שפסול

- No: it represents Rabbi's view. Yet surely, since the first clause is according to R'Eleazar son of R'Simeon, the second clause too is according to R'Eleazar son of R'Simeon, For the first clauses teaches: [The High Priest then] came to his bullock,<span class="x" onmousemove="('comment',' To make confession of sins over it. - This was on the Day of Atonement.');">¹¹</span>

ותסברא רבי אלעזר ברבי שמעון היא ולא רבי [השתא רבי] אדרבי יוסי ברבי יהודה מוסיף אדרבי אלעזר בר' שמעון לא מוסיף

which bullock stood between the ulam [porch]<span class="x" onmousemove="('comment',' The hall leading to the interior of the Temple.');">¹²</span> and the altar, its head toward the south and its face toward the west,<span class="x" onmousemove="('comment',' It stood between north and south, and the face was made to turn toward the west.');">¹³</span>

אנן הכי קאמרינן אי ס"ד רבי היא לוקמה במקום דריסת רגלי כהנים ובמקום דריסת רגלי ישראל

while the priest stood in the east and faced west. Now, whom do you know to maintain that between the ulam and the altar was north?<span class="x" onmousemove="('comment',' Of the Temple. For immediately after making confession he sacrificed the animal on the spot, and that had to be done in the north.');">¹⁴</span>

אלא מאי רבי אלעזר ברבי שמעון היא לוקמה מקיר מזבח צפוני עד כותל עזרה צפוני אלא מאי אית לך למימר משום חולשא דכהן גדול הכא נמי משום חולשא דכהן גדול:

R'Eleazar son of R'Simeon, For it was taught: What is the north? From the northern wall of the altar to the northern wall of the Temple court and the whole of the space opposite the altar is north: that is R'Jose son of R'Judah's view.

אמר רבי יוחנן קידש ידיו ורגליו לתרומת הדשן למחר אינו צריך לקדש שכבר קידש מתחילת עבודה

R'Eleazar son o R'Simeon added the space between the ulam and the altar.<span class="x" onmousemove="('comment',' This agrees with the first clause of the Baraitha now being discussed, whence it is deduced that the Baraitha is according to R. Eleazar b. R. Simeon.');">¹⁵</span> Rabbi adds the place where the priests and lay-Israelites tread.

למאן אי לרבי האמר פסלה לינה אי לרבי אלעזר בר"ש האמר אין צריך לקדש אפי' מיכן ועד עשרה ימים

But all agree that the place on the inside of the knives chamber<span class="x" onmousemove="('comment',' Where the knives were kept.');">¹⁶</span> is unfit!<span class="x" onmousemove="('comment',' V. Yoma (Sonc. ed.) 35b, and notes.');">¹⁷</span>

אמר אביי לעולם לרבי ולינה דרבנן היא ומודי דמקרות הגבר ועד צפרא לא פסלה לינה

- Now, is it reasonable that [the first Baraitha] represents R'Eleazar son of R'Simeon's view and not Rabbi's? Seeing that Rabbi goes further than R'Jose son of R'Judah, does he not go further than R'Eleazar son of R'Simeon's [definition]?<span class="x" onmousemove="('comment',' Surely he does; hence the first Baraitha describing the bullock's position may well be according to him.');">¹⁸</span>

רבא אמר לעולם רבי אלעזר ברבי שמעון [היא וראה ר"י דבריו] בתחילת עבודה ולא בסוף עבודה

- This is what we mean: If you think that it agrees with Rabbi, let him station it in the place where the feet of the priests and the lay-Israelites tread! - What then? it is according to R'Eleazar son of R'Simeon?

מיתיבי ראוהו אחיו הכהנים שירד והן רצו ובאו מיהרו וקידשו ידיהם ורגליהם מן הכיור

Then let him station it [in the space] from the northern wall of the altar to the northern wall of the Temple court? What then must you answer? [that it was placed in the position indicated] on account of the High Priest's fatigue;<span class="x" onmousemove="('comment',' Owing to his heavy duties on this day we spare him as much labour as possible. Therefore the bullock was stationed near the Hekal (the inner court) , to save him carrying the blood a long way.');">¹⁹</span> so on this view too,<span class="x" onmousemove="('comment',' That it agrees with Rabbi.');">²⁰</span> it was on account of the High Priest's weakness. R'Johanan said: If [the priest] sanctified his hands and feet for the removal of the ashes,<span class="x" onmousemove="('comment',' The day's service commenced at cockcrow (before dawn) with the removal of a shovelful of ashes from the altar, which was placed at the east side of the slope leading to the altar.');">²¹</span> he need not sanctify [them again] on the morrow,<span class="x" onmousemove="('comment',' I.e., at daybreak. the earlier period still belonging to night.');">²²</span> because he has already done so at the beginning of the service. According to whom? if according to Rabbi, surely he said that the passing of the night renders it null! if according to R'Eleazar son of R'Simeon, surely he said, He need not sanctify himself [again] even for ten days! - Said Abaye: In truth it is according to Rabbi, and [the nullifying effect of] the passing of the night is [merely] Rabbinical, and he admits that the passing of the night does not nullify from cock-crow until morning. Raba said: in truth it agrees with R'Eleazar son of R'Simeon, but R'Johanan accepted his view [only] in respect of the beginning of the service, but not in respect of the end of the service.<span class="x" onmousemove="('comment',' Here the sanctification was performed at the beginning of the day's service, in such a case R. Johanan rules as R. Eleazar b. R. Simeon. But if it is performed in the evening for the burning of the fats, which is the end of the previous day's' service, he needs fresh 'sanctification' on the morrow.');">²³</span> An objection is raised: When his brother priests saw him descend,<span class="x" onmousemove="('comment',' With the shovelful of ash.');">²⁴</span> they quickly ran and sanctified their hands and feet at the laver.<span class="x" onmousemove="('comment',' In order to remove the ash and make room for the fresh pile of wood (the first priest removed only one shovelful) .');">²⁵</span>