Yoma 14b — the Talmud in English

as we learned: How much must there be

of the water of the purification offering that is in the vessel

and there be

in it

enough for sprinkling —

enough that the heads of the stalks may be immersed ![](pamud.bmp "

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heads of stalks

in the water,

and he may sprinkle

from them.

That is, there must be in the water such a measure that the stalks will suffice to absorb some of the water within them, and they will be able to sprinkle from them beyond what they absorbed.

Abaye said: You may even say

our Mishna is

Rabbi Akiva’s

and the High Priest can indeed perform the service throughout all seven days, despite having become impure through the water of sprinkling.

And this is in a case

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

toward evening,

he immerses himself

before sunset,

and

then

he performs “the setting of the sun”

and again he can perform the service the following morning until toward evening, and they sprinkle upon him, and he immerses himself.

We learned in the Mishna:

And he burns the incense and cleans the lamps.

Apparently,

he burns

the incense first,

at the beginning,

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

in the lottery

for removing the ashes from the inner altar

would do ...

And the one who won

in the lottery

for the menorah

would do ...

And the one who won for the incense ...

And it is proved that the lamps precede the incense, the exact opposite of our Mishna.

Rav Huna said: Who is the tanna

who teaches the Mishnayot in tractate

Tamid —

it is Rabbi Shimon, the man of the lookout

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

And we refute this:

But we have heard the opposite from him

for Rabbi Shimon, the man of the lookout, 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 the 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 giving of the blood spreads and is discernible on the altar

eastward and northward.

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

the southwestern —

and

he gives

the blood in a single throwing,

westward and southward.

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

And it teaches

in a

beraita

concerning this Mishna:

Rabbi Shimon, the man of the lookout, changes

the order of the throwing

in

the daily

offering

from the other throwing of the blood of burnt offerings:

At first he indeed acts as with all burnt-offering sacrifices, bringing the blood of the daily offering to the

northeastern corner —

and

he gives

he throws the blood

eastward and northward.

But in the second giving of the blood of the daily offering, he divides the giving, interrupting between the throwing of the blood to the two sides.

When he reaches the corner

the southwestern —

he gives

the blood first only

westward.

And afterward he gives

in a separate throwing

southward.

And it is proved that the Mishnayot in tractate Tamid are not taught by Rabbi Shimon, the man of the lookout.

Rather, Rabbi Yoḥanan said:

this is the answer:

Who is the tanna

here, in the

order of Yoma

concerning the matters of the order of the daily offering —

it is Rabbi Shimon, the man of the lookout

who there disputes an anonymous Mishna. And likewise here he teaches our Mishna, which disputes the anonymous Mishna in tractate Tamid.

But it is still possible to raise a difficulty:

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

As we learned: The second lottery

is —

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

And in

the third lottery

they would announce: Priests

new to the incense

who had never in their lives won the privilege of burning the incense —

come and take part in the lottery!

And it is proved from the order of the lotteries that the incense is after the lamps, contrary to our Mishna.

Abaye said: It is not difficult.

For there is an interruption in the cleaning of the lamps between the five lamps and the two lamps, and during this interruption the incense is burned.

Therefore,

here

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

to the cleaning of the two

the

lamps

the last two.

Whereas

here,

in the teaching below where we learned that the incense is after the cleaning of the lamps, the reference is

to the cleaning of five lamps.

And we challenge Abaye:

Does this mean 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 customary manner of 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 method of

Abba Shaul.

This

that we learned from Abaye in order to reconcile the Mishnayot in tractate Yoma —

according to

the method of

the Rabbis

it is.

For it was taught: He shall not clean

first

the

all seven of

the lamps and afterward burn

the incense during the interruption.

Rather, he shall burn

after the five lamps,

and afterward he shall clean

the two lamps.

Abba Shaul says: He cleans

all seven lamps before the incense,

and afterward he burns

but he interrupts between the lamps with the throwing of the blood of the daily offering.

And the Gemara explains:

What is the reason of Abba Shaul —

for it is written

[Exodus 30]:

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

And

only

afterward

it is written

“he shall burn it”

with regard to the incense, and this indicates to him that the burning is after the completion of the cleaning of all the lamps.