1 THE SCUM, NOR THAT AT THE BOTTOM BECAUSE OF THE LEES; BUT ONE SHOULD TAKE IT ONLY FROM THE MIDDLE THIRD OF THE BARREL. HOW WAS IT TESTED? THE TEMPLE-TREASURER USED TO SIT NEARBY WITH HIS STICK IN HIS HAND; WHEN THE FROTH BURST FORTH HE WOULD KNOCK WITH HIS STICK. R. JOSE SON OF R. JUDAH SAYS, WINE ON WHICH THERE IS A SCUM IS INVALID, FOR IT IS WRITTEN, THEY SHALL BE UNTO YOU WITHOUT BLEMISH, AND THEIR MEAL-OFFERING; AND THEY SHALL BE UNTO YOU WITHOUT BLEMISH, AND THEIR DRINK-OFFERINGS. GEMARA. ONE MAY NOT BRING SWEET WINE OR SMOKED WINE OR COOKED WINE. AND IF ONE DID BRING IT IT WAS INVALID. But does not [the Mishnah] state in an earlier clause, ONE MAY NOT BRING WINE FROM SUN-DRIED GRAPES. BUT IF ONE DID BRING IT IT WAS VALID? — Rabina answered, Combine them and learn them together. R. Ashi answered, If the sweetness is by reason of the sun it is not nauseous, but if the sweetness is in the fruit itself it is nauseous. ONE MAY NOT BRING OLD WINE. SO RABBI. BUT THE SAGES PERMIT IT. Hezekiah said, What is the reason for Rabbi's view? Because the verse reads, For a lamb wine; as a lamb [for an offering] may be only one year old, so wine may be only one year old. Then it should follow, should it not, that as a lamb that is two years old is invalid, so wine that is two years old is invalid? And should you say that it is indeed so, but it has been taught: One may not bring wine that is two years old, but if one did bring it it was valid. Now who is it that rules that one may not bring [old wine]? Obviously Rabbi; yet it says ‘But if one did bring it it was valid’! — Rather said Raba, this is the reason for Rabbi's view; it is written, Look not thou upon the wine when it is red. ONE MAY NOT BRING WINE FROM THE GRAPES OF THE ESPALIER etc. A Tanna taught: [It must come from] vineyards that are cultivated twice in the year. R. Joseph once had a garden-plot which he used to give an extra hoeing and it produced wine that could take twice the usual amount of water. ONE DID NOT PUT [THE WINE] IN LARGE CASKS. A Tanna taught: [By BARRELS are meant] the medium-sized pitcher-shaped Lydian vessels. They should not be put away in twos but singly. HOW WAS IT TESTED? THE TEMPLE-TREASURER USED TO SIT NEARBY WITH HIS STICK IN HIS HAND; WHEN THE FROTH BURST FORTH HE WOULD KNOCK WITH HIS STICK. A Tanna taught: When the froth of the lees burst forth the Temple-treasurer would knock with his stick. And why did he not say so? — This supports R. Johanan. for R. Johanan said’, In the same way as speech is beneficial to the spices so is speech injurious to wine. R. JOSE SON OF R. JUDAH SAYS etc., R. Johanan raised the question. If a man consecrated it does he incur stripes for consecrating a blemished thing or not? Since it is unfit it is like a blemished animal; or [shall we say that the prohibition of] a blemished thing applies only to animals? — This question remains undecided. Our Rabbis taught: Rams [were brought] from Moab, lambs from Hebron, calves from Sharon, and doves from the Royal Mountain. R. Judah said, One should bring lambs whose height was equal to their breadth. Raba son of R. Shila said, What is the reason for R. Judah's view? — For it is written, In that day shall thy cattle feed, the broad lambs. It is written, I have set watchmen upon thy walls, O Jerusalem; they shall never hold their peace day nor night; ye that are the Lord's remembrancers, take ye no rest. What do they say? — Raba son of R. Shila said. [They say,] Thou wilt arise and have compassion upon Zion. R. Nahman b. Isaac said, [They say,] The Lord doth build up Jerusalem. And what did they say before this? — Raba son of R. Shila said, [They used to say.] For the Lord hath chosen Zion; He hath desired it for His habitation. CHAPTER X MISHNAH. THERE WERE TWO DRY-MEASURES IN THE TEMPLE: THE TENTH AND THE HALF-TENTH. R. MEIR SAYS, A TENTH, [ANOTHER] TENTH, AND A HALF-TENTH. FOR WHAT PURPOSE DID THE TENTH MEASURE SERVE? BY IT ONE USED TO MEASURE THE MEAL-OFFERINGS. ONE DID NOT MEASURE WITH A THREE-TENTHS MEASURE [THE MEAL-OFFERING] FOR A BULLOCK OR WITH A TWO-TENTHS MEASURE [THE MEAL-OFFERING] FOR A RAM, BUT ONE MEASURED THEM BY SO MANY TENTHS. FOR WHAT PURPOSE DID THE HALF-TENTH MEASURE SERVE? BY IT ONE USED TO MEASURE THE GRIDDLECAKES OF THE HIGH PRIEST [WHICH WAS OFFERED] THE HALF IN THE MORNING AND THE HALF TOWARDS EVENING. GEMARA. It was taught: R. Meir used to say. Wherefore does the text state, A tenth, a tenth for every lamb? To teach you that there were two tenth measures in the Temple, one heaped and the other level. With the heaped measure they used to measure all meal-offerings.ᵃᵇᶜᵈᵉᶠᵍʰⁱʲᵏˡᵐⁿᵒᵖᵠʳˢᵗᵘᵛʷˣʸᶻᵃᵃᵃᵇᵃᶜᵃᵈᵃᵉᵃᶠᵃᵍ
2 With the level measure they used to measure the griddle-cakes of the High Priest. But the Sages said, There was but one tenth measure there, as it is said, And one tenth for every lamb. Wherefore then does the text state, ‘A tenth, a tenth’? In order to include the half-tenth. Whence does R. Meir derive the half-tenth [measure]? — He derives it from [the expression], And one tenth. And the Rabbis? — They base no exposition upon the letter waw [‘and’]. And for what purpose does R. Meir apply the verse, And one tenth for every lamb? — To teach that one should not measure with a three-tenths measure [the meal-offering] for a bullock or with a two-tenths measure [the meal-offering] for a ram. And the Rabbis? They derive it from the dot [above the word]. For it has been taught: R. Jose said, Wherefore is there a dot above the waw in the middle of the first ‘issaron stated in connection with the offerings for the first day of the Feast [of Tabernacles]? [To teach] that one may not measure with a three-tenths measure [the meal-offering] for a bullock or with a two-tenths measure [the meal-offering] for a ram. And R. Meir? — He bases no exposition upon the dot [above the word]. FOR WHAT PURPOSE DID THE HALF-TENTH MEASURE SERVE? BY IT ONE USED TO MEASURE THE GRIDDLE-CAKES OF THE HIGH PRIEST. ‘ONE USED TO MEASURE’! But I can point out a contradiction, for we have learnt: The griddle-cakes of the High Priest must not be brought in [two separate] halves, but he must bring a whole tenth and then divide it! — R. Shesheth answered, The expression ‘MEASURE’ that is used is to be understood in the sense of divide. Rami b. Hama enquired of R. Hisda, Was the half-tenth according to R. Meir a heaped measure or a level measure? (Mnemonic: Half; Griddle-cakes of the High Priest; Table). But you might ask the same question according to the Rabbis? — [Indeed so, and] according to the Rabbis the question is as regards the tenth as well, Was it heaped or level? — He replied, From R. Meir's statement [in one case] we can understand the view of R. Meir [in the other]; and also from R. Meir's statement we can understand the view of the Rabbis. Thus since R. Meir stated that the tenth measure [used for measuring the meal-offering of the High Priest] was level, we know that the half-tenth measure was also level; and since according to R. Meir [both measures were] level, according to the Rabbis too [they were both] level. Rami b. Hama further enquired of R. Hisda, How were the griddle-cakes of the High Priest divided into cakes? By hand or by a utensil? — Surely it is obvious that it was divided by hand, for should you say by a utensil, would one bring in scales [into the Temple]? But why not bring it in? — It is not proper to do so since it is stated in connection with the curses. Rami b. Hama further enquired of R. Hisda, Would the table hallow the handfuls placed as a pile upon it or not? [Shall we say] since it hallows the Shewbread it would hallow the handfuls too; or it only hallows what is prescribed for it but not what is not prescribed for it? — He replied, It would not hallow them. But this cannot be right, for did not R. Johanan say that according to the one who holds that two and a half handbreadths [of each cake] were turned up [at either end], it will be seen that the table hallowed everything that was on it to a height of fifteen handbreadths; and according to the one who holds that two handbreadths [of each cake] were turned up [at either end], it will be seen that the table hallowed everything that was on it to a height to twelve handbreadths? — He replied, It would not hallow them so far as being offered upon the altar is concerned, but it would hallow them to the extent that they can become invalid. MISHNAH. THERE WERE SEVEN LIQUID-MEASURES IN THE TEMPLE: THE HIN, THE HALF-HIN, THE THIRD-HIN, THE QUARTER-HIN, THE LOG, THE HALF-LOG, AND THE QUARTER-LOG. R. ELIEZER SON OF R. ZADOK SAYS, THERE WERE MARKINGS IN THE HIN MEASURE [INDICATING] THUS FAR FOR A BULLOCK, THUS FAR FOR A RAM, AND THUS FAR FOR A LAMB. R. SIMEON SAYS, THERE WAS NO HIN MEASURE THERE AT ALL; FOR WHAT PURPOSE COULD THE HIN SERVE? BUT THERE WAS AN ADDITIONAL MEASURE OF ONE LOG AND A HALF BY WHICH ONE USED TO MEASURE [THE OIL] FOR THE MEAL-OFFERING OF THE HIGH PRIEST, A LOG AND A HALF IN THE MORNING AND A LOG AND A HALF TOWARDS EVENING. GEMARA. Our Rabbis taught: There were seven liquid-measures in the Temple: the quarter-log, the half-log, the log, the quarter-hin, the third-hin, the half-hin, and the hin. So R. Judah. But R. Meir says. [They were:] the hin, the half-hin, the third-hin, the quarter-kin, the log, the half-log, and the quarter-log. R. Simeon says, There was no hin measure there at all; for what purpose could the kin serve?ᵃʰᵃⁱᵃʲᵃᵏᵃˡᵃᵐᵃⁿᵃᵒᵃᵖᵃᵠᵃʳᵃˢᵃᵗᵃᵘᵃᵛᵃʷᵃˣᵃʸᵃᶻᵇᵃᵇᵇᵇᶜᵇᵈ