Yoma

that at the time the lamps are being trimmed there shall — [still] be a burning of the incense. For, if you would not interpret thus, [how will you account for ‘at dusk’], as it is written: And when Aaron lighteth the lamps at dusk, he shall burn it.1 Would you say here too that he shall first light the lamps and afterwards offer up the incense due at dusk? And if you will say, ‘Indeed, so it is,’ but has it not been taught:2 From evening to morning,’,3 i.e., provide a sufficient quantity [of oil] that it may burn all night from evening to morning; or, according to another interpretation: ‘From evening to morning’, i.e., there is no service which is proper [to be performed] ‘from evening to morning’ except this.4 What then the Divine Law intends is that at the time of the lighting there shall [still] be a burning of the incense. Here also: at the time of the trimming there shall [still] be a burning of the incense. And Abba Saul?5 It is different there, because Scripture Says: otho [it].6 R. Papa said: This7 is no difficulty. The one account agrees with the Sages, the other with Abba Saul8 How do you place the matter now: Our Mishnah in accord with the Sages, and [the Mishnah of] the count in accord with Abba Saul? Then consider the second part:9 They brought to him the daily sacrifice. He made the incision and another finished the slaughtering for him. He entered to burn the incense and to trim the lamps.10 That is in accord with the Sages. The beginning and the end [is then] in accord with the Sages and the middle in accord with Abba Saul?11 — R. Papa will tell you: Yes, the beginning and end are in accord with the Sages and the middle with Abba Saul.12 It is clear why Abaye does not agree with [the interpretation of] R. Papa: because he will not explain the first and last part [of the Mishnah] as being in accord with the Sages, whilst the middle with Abba Saul. But why does not R. Papa take Abaye's point of view? He will tell you: Would he [the Tanna] teach first13 of the trimming of two lamps and only afterwards14 of the trimming of five lamps? And Abaye? — He will tell you: First he teaches in a general fashion [of the obligation of the high priest to be occupied during the seven days],15 and afterwards he describes the order [of the service].16 The text [above states]: He came to the north-eastern corner, and sprinkled the east and the north; then [as he came to] the south-western corner, he sprinkled the west and south, and in connection with that it was taught that R. Simeon of Mizpah had this changed in Tamid. As he came to the north-eastern corner he sprinkled the east and north; then as he came to the south-western corner he sprinkled the west and afterwards the south.17 What is the reason of R. Simeon of Mizpah? — R. Johanan in the name of one of the school of R. Jannai said: Scripture said, And one he-goat for a sin-offering unto the Lord: it shall be offered beside the continual burnt-offering, and the drink-offering thereof.18 It19 is a burnt-offering and the Divine Law20 says, Deal with it as with a sin-offering — How is that to be done? He sprinkles one in such a manner as to constitute two [sprinklings], as is prescribed for a burnt-offering and he sprinkles two separate ones as is prescribed for the sin-offering. But let him make two sprinklings in such a manner as to constitute four, as is prescribed for a burnt-offering, and four full sprinklings as is prescribed for a sin-offering? — We do not find anywhere that blood brings atonement and then brings atonement again. But we do find blood, half of which is sprinkled after the manner of a sin-offering, and the other half after the manner of a burnt-offering? What you must of needs [say is] that Scripture has brought them under the same category! Here too one might say ‘of needs Scripture has brought them under one category’? — Here it is a case of merely ‘splitting’ the sprinkling.21 But let him sprinkle one so as to constitute two below, as is prescribed for a burnt-offering and two separate sprinklings above as is prescribed for sin-offerings?22 — We do not find that any blood is sprinkled, half above, and half below. Not indeed? Have we not learnt: He sprinkled thereof once upwards, and seven times downwards? That was done ke-mazlif’ [like the movement of swinging a whip]. What does ‘ke-mazlif’ mean? Rab Judah showed it by [imitating the movements of] a lasher.23 But [do we] not [find any blood sprinkled half above and half below]? surely we have learnt: He sprinkled thereof upon the tohar of the altar seven times.24 Don't you think it means upon the middle [of the front] of the altar, as people say ‘the noon-light’ shines, meaning by ‘tihara’ the middle of the day? — Rabbah b. Shila said: No, it refers the following morning (Rashi). to give this interpretation to the text, but with regard to the verse dealing with the trimming, no such necessity arises. infra 25a. lamps are first in order is in agreement with Abba Saul. must precede the incense.] sin-offering above the red line. V. Mid. III, 1. mercy seat was upwards, the seven all downwards, as one who swings a whip will make similar movements, v. Tosaf. s.v. ;hkmnf.