Yoma 14b (יד:) — the Talmud in English

As we learned in a mishna: How much must there be

in the water of the hatat in the vessel

and there must be

in them

enough for sprinkling—

enough for dipping!

The tips of the stalks

in the water,

and he can sprinkle

from them.

That is, there must be enough water for the stalks to absorb some of it, so that they can sprinkle from the water remaining beyond what they absorbed.

Abaye said: Even if you say

that our Mishna is the opinion of

Rabbi Akiva,

the High Priest can properly perform the service throughout all seven days, despite becoming impure through the water used for sprinkling.

And this is the case

where he performs the service all day, and toward evening,

toward the end of the day,

he is sprinkled with it and immerses,

before sunset,

and

then he

performs “sunset”,

and can again perform the service the following morning until toward evening; then he is sprinkled with it and immerses.

We learned in the Mishna:

And he burns the incense and prepares the lamps.

Apparently,

he burns

the incense first,

at the outset,

and afterward the lamps.

And we raise a contradiction

from tractate Tamid, where we learned in three mishnayot, one after the other, what each person who won the lottery would do:

The one who won

the lottery

for removing the ashes from the inner altar

would perform ...

And the one who won

the lottery

for the menorah

would perform ...

And the one who won for the incense ...

And it is thereby demonstrated that the lamps precede the incense, exactly the opposite of our Mishna.

Rav Huna said: Who is the tanna

who teaches the mishnayot in tractate

Tamid?

It is Rabbi Shimon of Mitzpeh,

whom we find in a beraita teaching the laws of the order of the daily offering.

And we challenge this:

But we heard the opposite from him,

as Rabbi Shimon of Mitzpeh is not the one according to whom the mishnayot in tractate Tamid are taught; rather, he disputes what is stated in the Mishna concerning the order of the daily offering.

As we learned

in a mishna in tractate Tamid:

He came

the priest who sprinkled the blood of the daily offering on the altar,

to the northeastern corner—

he gives

he throws the blood there, and the presentation of the blood spreads and is discernible on the altar

toward the east and the north.

And afterward he skips over the adjacent corner and reaches the opposite corner,

the southwestern corner—

and

he gives

the blood in a single sprinkling,

toward the west and the south.

And this is the law with regard to all burnt offerings: he performs the presentation of the blood, “two that are four,” on these two corners, in only two sprinklings.

And it is taught

in a beraita

concerning

this Mishna:

Rabbi Shimon of Mitzpeh changes

the order of the sprinkling

for

the

daily

offering from the sprinkling of the blood of other burnt offerings:

At first, he does indeed act as with all burnt offerings, bringing the blood of the daily offering to the corner

northeastern

and

gives

throws the blood

toward the east and the north.

But in the second presentation of the blood of the daily offering, he divides the presentation, interrupting between the sprinkling of the blood toward the two sides.

When he reaches the corner

southwestern—

he gives

the blood at first only

toward the west.

And afterward he gives

in a separate sprinkling

toward the south.

And it is thereby demonstrated that the mishnayot in tractate Tamid were not taught by Rabbi Shimon of Mitzpeh.

Rather, Rabbi Yohanan said:

This is the answer:

Who is the tanna

here, in

the order of Yoma,

concerning the order of the daily offering?

It is Rabbi Shimon of Mitzpeh,

who there disputes an unattributed mishna. Here too, he teaches our Mishna, which disputes the unattributed mishna in tractate Tamid.

But it is still possible to raise a difficulty:

And we raise a contradiction between one passage in the order of Yoma and another passage in the order of Yoma.

As we learned: The second lottery

is:

Who slaughters, who sprinkles, who removes the ashes from the inner altar, who removes the ashes from the menorah, and who brings the limbs to the ramp.

And in

the third lottery,

they would announce: Priests

who are new to the incense,

who had never yet won the right to burn the incense—

come and participate in the lottery!

And it is demonstrated from the order of the lotteries that the incense comes after the lamps, the opposite of our Mishna.

Abaye said: It is not difficult.

There is an interruption in the preparation of the lamps between the five lamps and the two lamps, and the incense is burned during this interruption.

And therefore,

here,

in our Mishna, where we learned that the incense precedes the lamps, the reference is

to the preparation of the two

last

lamps

.

Whereas

here,

in the mishna below, where we learned that the incense comes after the preparation of the lamps, the reference is

to the preparation of the five lamps.

And we challenge Abaye:

Is that to say that the incense interrupts for them

between the lamps?

But Abaye,

when he was

arranging

the “order of the arrangement”

according to the tradition of the Gemara

\[in the manner accepted by all the members of the academy, according to what they received from their teachers\]—

the blood of the daily offering interrupts for them!

They said: It is not difficult.

That

order of the arrangement that Abaye taught

according to

the view of

Abba Shaul.

This

that we cited Abaye to explain the mishnayot in tractate Yoma—

according to

the view of

the Rabbis

it is.

As it is taught: He should not prepare

first

the

entire seven

lamps and afterward burn

the incense during the interruption.

Rather, he should burn

the incense after the five lamps,

and afterward prepare

the two lamps.

Abba Shaul says: He prepares

all seven lamps before the incense,

and afterward burns it, but he interrupts between the lamps with the sprinkling of the blood of the daily offering.

And the Gemara explains:

What is the reason of Abba Shaul?

As it is written

\[Exodus 30\]:

“In the morning, in the morning, when he prepares the lamps.”

And

only

afterward

it is written

“he shall burn it,”

referring to the incense; and this indicates to him that the burning takes place after the completion of the preparation of all the lamps.