Zevachim — Daf 21b

איכא בינייהו גזירת שיקוע

והאמר רבי יוחנן קידש ידיו לתרומת הדשן למחר אין צריך לקדש שכבר קידש מתחילת עבודה

בשלמא לרבא דמוקים לההיא כרבי אלעזר ברבי שמעון הא כרבי

אלא לאביי דמוקים לה כרבי קשיא דרבי אדרבי מאי שנא התם דמשקע ליה ומאי שנא הכא דלא משקע ליה

דמסלק ליה והדר משקע ליה

אי הכי למחר אינו מקדש [אמאי אין צריך לקדש]

למימרא דלמתירין מיחזא חזי היינו דרב חסדא

איכא בינייהו מצות שיקוע

מיתיבי לא היו רואין אותו ולא שומעין את קולו עד ששומעים קול של עץ שעשה בן קטין מוכני לכיור והן אומרים הגיע [עת] קידוש ידים ורגלים מן הכיור מאי לאו דמסלק ליה אלמא משקע ליה

לא דמשקע ליה אי דמשקע ליה מי משתמע קליה משקע ליה בגילגלא

לישנא אחרינא דמשקע ליה בחומרתיה כי כי היכי דלישתמע קליה ולשמעי וליתי והא הוה גביני כרוז בי תרי היכרי הוו עבדי דשמע מהאי אתי ושמע מהאי אתי:

גופא אמר רבי יוסי ברבי חנינא כל כיור שאין בו כדי לקדש ארבעה כהנים ממנו אין מקדשין בו שנאמר (שמות מ, לא) ורחצו ממנו משה ואהרן ובניו וגו'

מיתיבי כל הכלי' מקדשין בין שיש בהן רביעי'

— They disagree as to a preventive measure in respect of sinking [the laver].1 But surely R.Johanan said: If [the priest] sanctified his hands for the removal of the ashes, he need not sanctify [them again] on the morrow, because he has already sanctified [them] at the beginning of the service.2 According to Raba who explains that this agrees with R. Eleazar son of R. Simeon, it is well: this [the present ruling] agrees with Rabbi.3 But according to Abaye who explains that it agrees with Rabbi, Rabbi is self-contradictory, [for] why must he lower it there,4 whereas here he must not lower it? — It means that he raises it5 and then lowers it again.6 If so, ‘on the morrow he does not sanctify’ — why so?7 [The meaning is] that he need not sanctify,8 which is to say that [the previous sanctification] is indeed fit for the mattirin. Then it is the same as R. Hisda[‘s ruling]?9 — They disagree in respect of the regulation of lowering.10 An objection is raised: They neither saw him nor heard him until they heard the sound of the wood of the machine which Ben Kattin made for the laver, and then they exclaimed. ‘It is time to sanctify hands and feet at the laver’ .11 Surely it means that he raised it,12 and which proves that it was sunk [earlier]? — No: it means that he lowered it [now].13 If he lowered it, would the sound be heard?14 — He lowered it by the wheel.15 Another version: He lowered it by means of its stone,16 in order that the sound of it should be heard, so that they [the priests] might hear it and come. But there was Gebini the crier?17 — They made two alarms; some heard the one and came, whilst others heard the other and came. The [above] text [stated]: ‘R. Jose son of R. Hanina said: You may not wash in a laver which does not contain sufficient [water] for the sanctification of four priests. for it says. That Moses and Aaron and his sons wash their hands and their feet thereat’.18 An objection is raised: All vessels sanctify.19 whether they contain a rebi'ith20 water is unfit if it is not in the pit during any part of the night, but as a preventive measure, lest it is not lowered again before dawn, which would disqualify it. Hence R. Johanan does not say that the water is unfit, but merely that the laver must not be brought up. immediately before dawn. water of the laver itself. the regulations of the laver. the morrow? does not nullify the sanctification, this being in agreement with R. Eleazar. disqualify. R. Johanan's view is identical with R. Hisda's. morning he will find it so, and thus remember to lower it again immediately before dawn. But R. Hisda holds that this is unnecessary, and it is sufficient to lower it just before dawn. carry a light with him, but walked by the light of the altar fire. His fellow-priests in the adjoining chamber therefore neither saw nor heard him, until they heard the sound of the machine drawing up the laver from the pit, and then they knew that they themselves must prepare for the next service. dawn. would fall automatically.