יומא 45 — parallel

45:1

, because it resembles [the shining jewel] paz. Spun gold, because it is spun like a thread. Locked [rare] gold, because when its sale is opened, all other shops are being locked up. Gold of Parwayim, because it looked like the blood of a bullock [par]. R. Ashi said: There are but five [varieties], each having gold and good gold. Thus was it also taught: ‘On other days the gold was yellowish, this day it was red and that was the Parwayim gold, which looks like the blood of a bullock.’ ON OTHER DAYS HE WOULD OFFER UP HALF [A MINA] ETC., ON OTHER DAYS IT WAS FINE, TODAY MOST FINE: Our Rabbis taught: Why was it necessary to state ‘beaten small’ since it is written already: And thou shalt beat some of it very small? It is but to intimate that it must be most fine. ON OTHER DAYS THE PRIESTS WOULD COME UP ON THE EASTERN SIDE OF THE RAMP: Because a master said: Any turn you make shall be but to the right, i .e., toward the east. BUT TODAY HE COMES UP IN THE MIDDLE, AND GOES DOWN IN THE MIDDLE: Why? To honour the high priest. ON ALL DAYS THE HIGH PRIEST SANCTIFIED HIS HANDS AND FEET FROM THE LAVER etc.: Why? To honour the high priest. ON OTHER DAYS THERE WERE FOUR WOOD-PILES THERE: Our Rabbis taught: On other days there were two wood-piles, today three; one for the big wood-pile; one for the second pile for the incense, and one which is added for this day; this is the opinion of R. Judah. R. Jose said: On other days three, today four: one for the big wood-pile, one for the second pile of the incense, one to keep up the fire, and one which was added for this day. R. Meir said: On all days four and today five; one for the big wood-pile, one for the second pile for the incense, one to keep up the fire, and one for [the burning of] limbs and fat-pieces which had not been consumed on the eve, and one which was added on this day. At any rate all are agreed about two, whence do they know it? — Scripture says: It is that which goeth up on its firewood upon the altar all night, i.e., the big pile. And the fire of the altar shall be kept burning thereby, i.e., the second pile for the incense. Whence does R. Jose infer the [pile for] keeping up the fire? He infers that from: And the fire of the altar shall be kept burning thereby. And R. Judah? This [verse] refers to the kindling of the [splinters of] fig-wood, for it was taught: R. Judah used to say: Whence do we know that the kindling of the fig-tree splinters must take place only on the top of the altar? To teach us that, it says: ‘And the fire of the altar shall be kept burning thereby’. R. Jose said: Whence do we know that a [special] pile is made up to keep the fire burning? To teach us that it says: ‘And the fire of the altar shall be kept burning thereby.’ But whence does R. Jose infer that the fig-tree splinters must be kindled [on the top of the altar]? — He infers it from whence R. Simeon infers it. For it was taught: And the sons of Aaron the priest shall put fire on the altar — that teaches that the kindling of the fig-tree wood must be done by a priest and in a ministering vessel; thus, R. Judah. R. Simeon said to him: How could it enter your mind that a lay Israelite could come up to the altar? Rather does [this passage] teach that the kindling of the fig-wood must take place on the top of the altar. And R. Judah? If we had to infer it from there, we might assume he may stay on the ground and kindle it with bellows, therefore he informs us [as above]. Whence does R. Meir know about limbs and fat-pieces unconsumed from the eve before [requiring a special pile]? — He infers it from ‘And the fire’. And the Rabbis? — They do not interpret the ‘And’ [waw]. But, what, according to the Rabbis, does he do with the limbs and fat-pieces unconsumed from the eve before? — He returns them to the big pile, for it was taught: Whence do we know of limbs and fat-pieces unconsumed from the eve before

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45:2

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, until the great pile is made? To teach us that, Scripture says: Whereto the fire hath consumed the burnt-offering on the altar. And R. Meir? — [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]. What does ‘Fire shall be kept burning upon the altar continually’ 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. Whence do we know that about fire, for the coal-pan, [on the Day of Atonement] and for the candlestick? That can be inferred as follows: The word esh [fire] is mentioned in connection with the incense, 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 [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’, so for the latter it comes [from the altar] near to it. To teach us [the right law] Scripture says: ‘Fire shall be kept burning on the altar,’ it shall not go out i.e., the continual fire whereof I spoke to you must be nowhere else but on the top of the outer altar. 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 with the candlestick, hence just as the former comes from the outer altar, so does the latter come from the outer altar. 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 the altar before the Lord Now which altar is [only] partly before the Lord, but not wholly before the Lord? You must say it is the outer altar. 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.’ And if the Divine Law had written: ‘From before the Lord’ [alone], I might have said it must be exactly before the Lord,

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