יומא 33 — Soncino English Talmud

¹therefore we have learnt: The bigger part of an organ with a fowl, the bigger part of two organs with an animal — But since, even by Rabbinic ordinance, it would be considered not invalidated, why does he [the other one] have to finish it? — It is the proper thing [a command] to finish it. Abaye related the order of the [daily] priestly functions in the name of tradition and in accordance with Abba Saul: The large pile comes before the second pile for the incense; the second pile for the incense comes before the laying in order of the two logs of wood; the laying in order of the two logs of wood precedes the removing of the ashes from the inner altar; the removing of the ashes from the inner altar precedes the trimming of the five lamps; the trimming of the five lamps precedes the blood of the continual offering; the blood of the continual offering precedes the trimming of the two lamps; the trimming of the two lamps precedes the incense; the incense precedes the limbs; the limbs come before the meal-offering; the meal-offering precedes the pancakes; the pancakes come before the drink-offerings; the drink-offerings precede the additional offerings; the additional offerings come before the [frankincense] censers, and the [frankincense] censers precede the continual afternoon-offering, as it is said: And he shall make smoke thereon the fat of the peace-offerings, i.e., herewith all the offerings are completed — The Master said: ‘The great pile precedes the second pile for the incense.’ Whence do we know that? Because it has been taught: This is the law of the burnt-offering: it is that which goeth up on its fire-wood upon the altar all night — this passage refers to the great pile. And the fire of the altar shall be kept burning thereby — this refers to the second pile for the incense. But perhaps I should reverse it? — It seems more logical that the great pile have preference because it brings more atonement — On the contrary: the second pile is of greater value, for it is introduced within [the Sanctuary]. — Nevertheless, the one which causes more atonement is of greater value. And,if you like, say: If there be no wood found for the second pile, would one not bring it into [the Sanctuary] from the great pile? ‘The second pile for the incense precedes the laying in order of the two logs of wood.’ Whence do we know that? — Because it is written: And the priest shall kindle wood upon it every morning, i.e., ‘upon it’, but not upon the other pile, hence we can infer that the other pile is arranged already. But the word ‘upon it’ has its own text meaning? — ‘Upon it’ is written twice. ‘The laying in order of the two logs of wood precedes the removing of the ashes from the inner altar.’ Although touching the one it is written: ‘In the morning, in the morning’ and touching the other it is also written: ‘In the morning, in the morning’ nevertheless that which is preparatory [to the incense burning] has preference, What would be preparatory [according to their reply], are the two logs of wood, but surely you said that the two logs of wood belong to the great pile! — R. Jeremiah said: It is the laying in order of the wood. — Rabina said: Since he started with the laying in order [of the wood], he completes it also. R. Ashi said: If he found no wood in the second pile, would he not bring it in from the great pile? ‘And the removal of the ashes from the inner altar precedes the trimming of the five lamps.’ Why? — Abaye said: I know it by tradition, but I do not know the reason. Raba said: it is in accord with Resh Lakish, for Resh Lakish said: ‘One must not forego the occasion of performing a religious command’28^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ^ᵖ^ᵠ^ʳ^ˢ^ᵗ^ᵘ^ᵛ^ʷ^ˣ^ʸ^ᶻ^ᵃᵃ^ᵃᵇ

^ᵃnote:If the other priest did not finish the cutting of the organs.
^ᵇnote:In order to obtain a proper supply of blood for the services of the day.
^ᶜnote:V. supra 14b.
^ᵈnote:Actually: the slaying of the animal and the receiving of the blood.
^ᵉnote:Smoking of the limbs of the continual morning-offering.
^ᶠnote:Lev. VI, 5.
^ᵍnote:Connecting ad hoc ohnka peace-offerings’ with the root oka meaning to be complete, thus: And he shall make smoke thereon the fat of the peace-offerings is made to mean: And he shall . . . the complete sacrifice, the conclusion of the sacrifices.
^ʰnote:Infra 45a.
^ⁱnote:Lev. VI, 2.
^ʲnote:Ibid.
^ᵏnote:A special pile of wood, away from the main great pile, was kindled to provide embers for the daily burning of incense on the golden altar; v. Tam. 29a.
^ˡnote:So that the pile for the incense should come first.
^ᵐnote:Because every smoking, with the exception of that of the incense, smoked on the inner altar, is performed thereon.
^ⁿnote:For incense burning.
^ᵒnote:So that some of the great pile, too, may be introduced within the Sanctuary.
^ᵖnote:This is taken to refer to the two logs of wood.
^ᵠnote:Lev. VI, 5.
^ʳnote:I.e., the large pile.
^ˢnote:The second pile for incense.
^ᵗnote:Ibid. In this very same verse, once it has its text meaning, the surplus word intimates the inference.
^ᵘnote:Ex. XXX, 7, E. V., ‘every morning’. [With reference to the smoking of incense, which also includes the removal of the ashes from the inner altar which must precede the incense offering.]
^ᵛnote:Lev. VI, 5.
^ʷnote:The embers of the wood are essential, for without them no incense can be smoked.
^ˣnote:And are thus not preparatory to the incense.
^ʸnote:Lit., ‘the name of’ is wood, and wood is essential for the incense, even though not this wood.
^ᶻnote:The reason why the laying of the two logs precedes the removal of the ashes from the inner altar.
^ᵃᵃnote:That this was the order according to Abba Saul.
^ᵃᵇnote:Infra 58b.

²and as he [the priest] enters the Hekal [Sanctuary], he comes first upon the altar. For it was taught: The table was to the north two and one half cubits away from the wall, the candlestick was to the south, two and one half cubits away from the wall, the altar stood in the exact middle, extending somewhat outward. But let it stand with them? — Since it is written: And the candlestick over against the table, it is required that they see each other. Said Raba: From what Resh Lakish said we infer that it is forbidden to forego the arm in favour of the forehead. How shall he do it? From the arm [he shall] proceed to the forehead. ‘And the trimming of the five lamps is to precede the blood of the continual offering, and the blood of the continual offering is to come before the trimming of the two lamps.’ What is the reason? — Abaye said: [The phrases] ‘In the morning, in the morning’, [written] in connection with the two logs of wood, which are not necessary [there]: one applies to the trimming of the five lamps which shall precede the blood of the continual offering; the other applies to the blood of the continual offering which is to come before the trimming of the two lamps. ‘One applies to the trimming of the five lamps which should precede the blood of the continual offering’, for here are three [words], there only two. ‘And the other applies to the blood of the continual offering which should come before the trimming of the two lamps’, for, although in each case there are two, yet, that which obtains atonement has preference. R. Papa said to Abaye: But say, perhaps, that one is to be applied to the removing of the ashes of the inner altar, which is to precede the blood of the continual offering, for here are three words, there but two; and one applies to the blood of the continual offering that should come before the trimming of the five lamps, for, although in both cases there are but two, the one that obtains atonement is to have preference? — If so, what shall he interrupt it with? It would be quite right according to Resh Lakish who said: The lamps were trimmed and [after interruption] trimmed again. in order to keep the whole Temple Court animated, but according to R. Johanan who interprets ‘In the morning, in the morning’, i.e., divide it into two mornings, what could be said? Said Rabina to R. Ashi: Are the words ‘In the morning, in the morning’ in connection with the wood at all superfluous? Surely they are really necessary for their text meaning, the Divine Law saying that they should precede the second pile for the incense? He replied: Have we not explained: ‘Upon it’ but not upon the other pile, which indicated that the other must have been there already! Why does he trim the five lamps first, let him trim the two lamps first! — Having started already, let him do the bigger part. Then let him trim six? — Scripture says: When he dresseth the lamps, he shall burn it, and ‘lamps’ is no less than two. — ‘And the trimming of the lamps is to come before the incense’, for Scripture says: ‘When he dresseth the lamps’, and afterwards [it says]. ‘He shall burn it’ [the incense]. ‘And the incense [shall precede] the limbs’ — For it was taught: Let that, in connection with which it is said ‘In the morning, in the morning’, precede that, in connection with which Scripture said only, ‘In the morning’ [once]. ‘And the limbs [come before] the meal-offering’, for it was taught: Whence do we know that nothing may precede the continual offering of the dawn?^ᵃᶜ^ᵃᵈ^ᵃᵉ^ᵃᶠ^ᵃᵍ^ᵃʰ^ᵃⁱ^ᵃʲ^ᵃᵏ^ᵃˡ^ᵃᵐ^ᵃⁿ^ᵃᵒ^ᵃᵖ^ᵃᵠ^ᵃʳ^ᵃˢ^ᵃᵗ^ᵃᵘ^ᵃᵛ^ᵃʷ^ᵃˣ^ᵃʸ^ᵃᶻ^ᵇᵃ

^ᵃᶜnote:Before he reaches the candlestick.
^ᵃᵈnote:Men. 99a. Eastward towards the entrance into the Hekal,
^ᵃᵉnote:Between them, i.e., in the exact middle.
^ᵃᶠnote:Ex. XXVI, 35.
^ᵃᵍnote:The candlestick and table.
^ᵃʰnote:To reverse the order of putting on the tefillin (v. Glos.).
^ᵃⁱnote:In Deut. VI, 8 it reads: And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thy eyes. Tosaf. s.v. hrucg would have Raba's remark apply to the obligation to touch the tefillin as a preventive of diversion from a prayerful mood.
^ᵃʲnote:Lev. VI, 5, v. supra p. 156, n. 2.
^ᵃᵏnote:For as preparatory they have preference and come every morning first; v. supra.
^ᵃˡnote:‘In the morning’.
^ᵃᵐnote:On the principle that if a certain expression is superfluous in its own context it is applied for hermeneutical purposes to another (ihbg ubht ot).
^ᵃⁿnote:With reference to the trimming of the lamps.
^ᵃᵒnote:I.e., three times ‘in the morning’: twice in Ex. XXX, 7, and one which we apply as above, whereas the continual offering has but once ‘in the morning’, Ex. XXIX, 39, to which the one applied from the two logs of wood is to be added.
^ᵃᵖnote:Twice in Ex. XXX, 7, which apply to the two lamps equally as to the five, and twice in connection with the continual offering as explained in n. 8.
^ᵃᵠnote:V. infra 36a.
^ᵃʳnote:The applied and the two in their own passage. Lev. VI, 5.
^ᵃˢnote:The trimming of the lamps, which according to Abba Saul had to take place before the incense-offering. Since the order would be: the blood of the continual offering, the trimming of the lamps, the incense.
^ᵃᵗnote:First five lamps were trimmed and two after a break.
^ᵃᵘnote:Ex. XXX, 7.
^ᵃᵛnote:By interrupting it through the interpolation of another service in the midst of the original order.
^ᵃʷnote:Hence R. Papa's supposition cannot be admitted.
^ᵃˣnote:V. supra p. 154. nn. 13, 14.
^ᵃʸnote:Ex. XXIX, 39. [Although it has been stated supra that one ‘in the morning’ is applied to the continual offering from elsewhere, this is only as far as the blood rituals are concerned, but does not apply to the smoking of the limbs (Rashi).]
^ᵃᶻnote:Tamid 28b.
^ᵇᵃnote:I.e., may be burnt on the main pile of the altar.