Zevachim

— You might say: This [sanctification] is required only for a service which is indispensable to atonement, but not for a service which is not indispensable to atonement; hence [this clause] informs us otherwise.1 When R. Dimi came,2 he said in R. Johanan's name: Ilfa asked: On the view that the passing of the night is of no effect in respect of the sanctification of hands and feet, does the water of the laver become unfit?3 Do we say: For what purpose is this [water]? for the sanctification of hands and feet; but the sanctification of hands and feet itself is not nullified by the passing of the night. Or perhaps, since [the water] is sanctified in a service vessel, it becomes unfit? When Rabin came, he said in R. Jeremiah's name, who reported R. Ammi's statement in R. Johanan's name: Ilfa subsequently resolved [this problem]: there is the same controversy about the one as about the other. Said R. Isaac b. Bisna to him:4 Rabbi, do you say thus? Thus did R. Ammi5 say, reporting R. Johanan in Ilfa's name: If the laver was not lowered [into the well] in the evening.6 [the priest] performs his sanctifications in it for the service of the night.7 but on the morrow he does not perform his ablutions. Now we questioned this: ‘on the morrow he does not perform his ablutions’ because he does not need [further] sanctification; or perhaps [the water] has become unfit through the passing of the night?8 Now, we could not resolve this, and yet to the Master it is clear? — Come and hear: Ben Kattin made twelve spouts for the laver; he also made wheels [pulleys] for the laver, so that its water should not become unfit through the passing of the night.9 Surely this is [even] according to R. Eleazar son of R. Simeon?10 — No: it represents Rabbi's view. Yet surely, since the first clause is according to R. Eleazar son of R. Simeon, the second clause too is according to R. Eleazar son of R. Simeon. For the first clauses teaches: [The High Priest then] came to his bullock,11 which bullock stood between the ulam [porch]12 and the altar, its head toward the south and its face toward the west,13 while the priest stood in the east and faced west. Now, whom do you know to maintain that between the ulam and the altar was north?14 R. Eleazar son of R. Simeon. For it was taught: What is the north? From the northern wall of the altar to the northern wall of the Temple court and the whole of the space opposite the altar is north: that is R. Jose son of R. Judah's view. R. Eleazar son of R. Simeon added the space between the ulam and the altar.15 Rabbi adds the place where the priests and lay-Israelites tread. But all agree that the place on the inside of the knives chamber16 is unfit!17 — Now, is it reasonable that [the first Baraitha] represents R. Eleazar son of R. Simeon's view and not Rabbi's? Seeing that Rabbi goes further than R. Jose son of R. Judah, does he not go further than R. Eleazar son of R. Simeon's [definition]?18 — This is what we mean: If you think that it agrees with Rabbi, let him station it in the place where the feet of the priests and the lay-Israelites tread! — What then? it is according to R. Eleazar son of R. Simeon? Then let him station it [in the space] from the northern wall of the altar to the northern wall of the Temple court? What then must you answer? [that it was placed in the position indicated] on account of the High Priest's fatigue;19 so on this view too,20 it was on account of the High Priest's weakness. R. Johanan said: If [the priest] sanctified his hands and feet for the removal of the ashes,21 he need not sanctify [them again] on the morrow,22 because he has already done so at the beginning of the service. According to whom? if according to Rabbi, surely he said that the passing of the night renders it null! if according to R. Eleazar son of R. Simeon, surely he said, He need not sanctify himself [again] even for ten days! — Said Abaye: In truth it is according to Rabbi, and [the nullifying effect of] the passing of the night is [merely] Rabbinical, and he admits that the passing of the night does not nullify from cock-crow until morning. Raba said: in truth it agrees with R. Eleazar son of R. Simeon, but R. Johanan accepted his view [only] in respect of the beginning of the service, but not in respect of the end of the service. 23 An objection is raised: When his brother priests saw him descend,24 they quickly ran and sanctified their hands and feet at the laver.25 essential to the efficacy or validity of the sacrifice. made the water fresh, being now accounted as part of the well water. done in the north. according to R. Eleazar b. R. Simeon. near the Hekal (the inner court), to save him carrying the blood a long way. which was placed at the east side of the slope leading to the altar. Eleazar b. R. Simeon. But if it is performed in the evening for the burning of the fats, which is the end of the previous day's’ service, he needs fresh ‘sanctification’ on the morrow.