Yoma — Daf 52b

שאת

משוקדים

מחר

ארור

וקם

והתניא הוא יוסף איש הוצל הוא יוסף הבבלי הוא איסי בן יהודה הוא איסי בן גור אריה הוא איסי בן גמליאל הוא איסי בן מהללאל ומה שמו איסי בן עקיבא שמו בדאורייתא ליכא בדנביאי איכא

ובדאורייתא ליכא והא איכא דבעי רב חסדא (שמות כד, ה) וישלח את נערי בני ישראל ויעלו עולות כבשים ויזבחו זבחים שלמים פרים או דילמא אידי ואידי פרים לרב חסדא מספקא ליה לאיסי בן יהודה פשיטא ליה

מתני׳ החיצונה היתה פרופה מן הדרום ופנימית מן הצפון מהלך ביניהן עד שמגיע לצפון הגיע לצפון הופך פניו לדרום מהלך לשמאלו עם הפרוכת עד שהוא מגיע לארון

הגיע לארון נותן את המחתה בין שני הבדים צבר את הקטרת על גבי גחלים ונתמלא כל הבית כולו עשן יצא ובא לו בדרך בית כניסתו ומתפלל תפלה קצרה בבית החיצון ולא היה מאריך בתפלתו שלא להבעית את ישראל

גמ׳ במאי עסקינן אילימא במקדש ראשון מי הוו פרוכת אלא במקדש שני מי הוה ארון

והתניא משנגנז ארון נגנזה עמו צנצנת המן וצלוחית שמן המשחה ומקלו של אהרן ושקדיה ופרחיה וארגז ששגרו פלשתים דורון לאלהי ישראל שנאמר (שמואל א ו, ח) וכלי הזהב אשר השיבותם לו אשם תשימו בארגז מצדו ושלחתם אותו והלך

ומי גנזו יאשיהו גנזו מה ראה שגנזו ראה שכתוב (דברים כח, לו) יולך ה' אותך ואת מלכך אשר תקים עליך עמד וגנזו

שנאמר (דברי הימים ב לה, ג) ויאמר ללוים המבינים לכל ישראל הקדושים לה' תנו את ארון הקודש בבית אשר בנה שלמה בן דוד מלך ישראל אין לכם משא בכתף עתה עבדו את ה' אלהיכם ואת עמו ישראל

ואמר ר' אלעזר אתיא שמה שמה ואתיא דורות דורות

ואתיא משמרת משמרת

לעולם במקדש שני ומאי הגיע לארון מקום ארון והא קתני נתן את המחתה לבין שני הבדים אימא כבין שני הבדים

צבר את הקטרת על גבי גחלים תנן כמאן דאמר צוברה תני חדא צוברה פנימה שהיא חוצה לו ותניא אידך צוברה חוצה שהיא פנימה לו

אמר אביי תנאי היא ואמר אביי מסתברא כמאן דאמר פנימה שהיא חוצה לו דתנן מלמדין אותו הזהר

‘lifted up’,1 ‘like almond-blossoms’;,2 ‘tomorrow’,3 ‘cursed’4 and ‘rise up’.5 It was also taught:6 Joseph of Huzal is the same as Joseph the Babylonian, and is identical7 with Issi b. Judah, also with Issi b. Gur Aryeh,8 also with Issi b. Gamliel, also with Issi b. Mahalalel. What was his real name? Issi b. Akiba!9 — In the Torah there is no other,10 but in the Prophets there is. But is there in the Torah no other; surely there is for R. Hisda asked:11 [It is written], And he sent the young men of the children of Israel, who offered burnt-offerings,12 [does it mean] of lambs; and sacrificed peace-offerings unto the Lord [namely of oxen]; or [does the word] ‘oxen’ refer to all [sacrifices]?13 — R. Hisda had indeed his doubts about it, but to Issi b. Judah it was obvious. MISHNAH. THE OUTER CURTAIN WAS HELD BACK BY A CLASP ON THE SOUTH SIDE AND THE INNER CURTAIN ON THE NORTH SIDE. HE WALKED ALONG BETWEEN THEM UNTIL HE REACHED THE NORTH SIDE. WHEN HE REACHED THE NORTH SIDE HE TURNED ROUND TO THE SOUTH AND WENT ON ALONG THE CURTAIN, TO HIS LEFT, UNTIL HE REACHED THE ARK. WHEN HE REACHED THE ARK HE PUT THE PAN OF BURNING COALS BETWEEN THE TWO BARS.14 HE HEAPED UP THE INCENSE UPON THE COALS AND THE WHOLE HOUSE BECAME FULL WITH SMOKE. HE CAME OUT BY THE WAY HE ENTERED15 AND IN THE OUTER HOUSE16 HE UTTERED A SHORT PRAYER. HE DID NOT MAKE THE PRAYER LONG SO AS NOT TO FRIGHTEN ISRAEL. GEMARA. To what are we referring here? If it be the first Sanctuary, was there then a curtain?17 Again, if it is to the second Sanctuary, was there then an Ark? Surely it has been taught: When the Ark was hidden, there was hidden with it the bottle containing the Manna,18 and that containing the sprinkling water,19 the staff of Aaron,20 with its almonds and blossoms, and the chest which the Philistines had sent as a gift to the God of Israel, as it is said: And put the jewels of gold which you return to Him for a guilt-offering in a coffer by the side thereof and send it away that it may go.21 Who hid it? — Josiah hid it. What was his reason for hiding it? — He saw the Scriptural passage: The Lord will bring thee and thy King whom thou shalt set over thee,22 therefore he hid it, as it is said: And he said to the Levites, that taught all Israel, that were holy unto the Lord: Put the holy ark into the house which Solomon, the son of David, King of Israel did build. There shall no more be a burden upon your shoulders now. Serve now the Lord your God and His people Israel.23 And R. Eleazar said: We derive by analogy24 between the words ‘there’, ‘generations’ and ‘to be kept’ occurring in these passages!25 In truth we refer to the second Sanctuary and what does ‘He came to the Ark’ mean? I.e., he came to the place of the Ark. But the text reads: HE PLACED THE PAN OF BURNING COALS BETWEEN THE TWO BARS?26 — Read [it to mean]: ‘as if it were between the two bars’. HE HEAPED THE INCENSE UPON THE COALS. We learn here in accordance with the view that he heaped it [the incense]27 up. One [Baraitha] taught: He begins to heap it up on the inner side, which is to him the outer side,28 whereas another taught: he begins to heap it up on the outer side which is to him the inner side. Abaye said: It is a matter of dispute among Tannaim. Further said Abaye: The view of him who holds he begins to heap it on the inner side, which is to him the outer side, seems logical, for we have learnt:29 One teaches him: Be careful the usual interpretation: If thou doest well, there will be forgiving (or lifting up of face); and if thou doest not well, sin coucheth at the door. almond-blossoms . . . a knop and a flower. self-will they houghed the cursed oxen. Their anger was fierce. (The cursed oxen would thus be an uncomplimentary reference to Shechem, a descendant of Canaan cursed in Gen. IX, 25). about to sleep with thy fathers and (wilt in future) rise up. This people will go astray after the foreign gods. — Tosaf. s.v. endeavours to account for the curious order of the sentences quoted. the passage which aroused his question (I Kings VI, 20) is not mentioned! end of the middle pause, or read on without such pause in the middle. backwards, with his face toward the Ark (Rashi). the latter these things might be exiled and lost. the Ark and the manna; in the passage referring to the latter, Ex. XVI, 33, as well as in the passage referring to the oil for anointing (ibid. XXX, 31) the priests the word ‘generations’ occurs, again indicating some justified inference of something in common; finally, in connection with the manna as well as in the passage about the staff of Aaron the word ‘to be kept’ occurs (Ex. XVI, 33 and Num. XVII, 25). From all these word analogies the inference is drawn that what manna, bottle, oil, staff of Aaron and Ark had in common is that having been placed in or near the Ark, they also were hidden together. Hence the reference in the Mishnah could not be to the second Sanctuary either. working outwardly towards his arm. I.e., he commenced to heap up the incense on the outer side of the pan in relation to the Holy of Holies, working towards the inside, away from his arm, with the precaution suggested below.