Yoma 34a — the Talmud in English

The verse says [a citation is required]:

in Leviticus 6:5, concerning the daily burnt offering: “And the priest shall kindle wood upon it [upon the first arrangement] in the morning, in the morning,”

“and he shall arrange the burnt offering upon it.”

And Rava said:

this is the explanation of the words of the beraita:

Since

“the burnt offering”

was stated with the definite article, and “a burnt offering” was not stated, we learn that the daily burnt offering

is the first to ascend

upon the arrangement.

Abaye further said concerning the order of the arrangement:

10.

And

And the burning of the

meal offering

that comes with the daily offering precedes

over

the burning of the meal offering of

the griddle-cake offering

of the High Priest.

And the reason for the matter is that it is stated [in Leviticus 23:37]: “To offer a fire offering to the Lord,

a burnt offering and a meal offering,

a sacrifice and libations, each day on its day.” The verse juxtaposed the burnt offering and the meal offering, to teach you that the meal offering of the burnt offering comes immediately after the burnt offering, and they do not place the griddle-cake offering between the daily burnt offering and its meal offering. [And therefore they burned the griddle-cake offering after the daily meal offering].

Abaye further said concerning the order of the arrangement:

11.

And

And the meal offering of

the griddle-cake offering

precedes

the libations

of wine that come with the daily offering.

And the reason for the matter is that the griddle-cake offering also has

the designation

the designation

“meal offering,”

as it is stated [in Leviticus 6:13] concerning the griddle-cake offering: “A tenth of an ephah of fine flour as a perpetual meal offering.” And since the griddle-cake offering is called the perpetual meal offering, it must be juxtaposed to the daily offering, immediately after the meal offering of its libations. [Rashi, according to the emendation of the Siach Yitzchak and the Rashash].

Abaye further said concerning the order of the arrangement:

12.

And the libations

of wine that come with the daily offering precede

the additional offerings.

And the reason for the matter is that it is stated in the verse [Leviticus 23:37] that we brought above:

“a sacrifice and libations.”

We learn from here that another offering should not interrupt between the sacrifice and the libations that come with it. [And therefore they offered the additional offerings after the libations].

We further learned concerning the order of the arrangement:

13.

And the additional offerings

precede

the bowls

of frankincense that come with the showbread.

And we raise an objection:

But was it not taught in a beraita: The bowls precede the additional offerings!

And we answer:

It is a dispute among tannaim.

There is a dispute among the tannaim concerning this matter in tractate Pesachim [58a].

Abaye said: It is reasonable—

in accordance with the one who says that the additional offerings precede the bowls.

For

did you not say,

and did you not learn above that when it is stated in the verse

“in the morning, in the morning”

twice, we learn from here

to advance

the service stated in that verse?!

If so,

here too,

here as well, concerning the bowls, it is stated

“on the day, on the day”

twice [“On the day of Shabbat, on the day of Shabbat he shall arrange it.” Leviticus 24:8]

to delay

their bringing, until daytime.

Whereas concerning the additional offerings, “on the day of Shabbat” is stated only once.

And the expression “on the day” teaches about delay—that is, at the time when the daylight has intensified, and not in the morning, when the light is slight. And since concerning the bowls “on the day” is stated twice, it implies that they are delayed more than the additional offerings, concerning which “on the day” is stated only once [Rav Hai Gaon; Rashi, Pesachim 58a].

And now we explain the words of the tanna who holds that the bowls precede the additional offerings.

And we inquire about it:

What is the reason

what is the reason

of the one who says that the bowls precede the additional offerings?

And we answer:

He derives,

he derives the law of the bowls by a gzera shava,

“statute, statute,” from the griddle-cake offering.

For it is stated [in Leviticus 6:15] concerning the meal offering of the griddle-cake offering: “An eternal statute for the Lord.” And it is stated [in Leviticus 24:9] concerning the bowls: “It is most holy ... an eternal statute.”

And just as the griddle-cake offering precedes the additional offerings, so too the bowls precede the additional offerings.

And we object:

If he derives it from there,

if, as you say, the tanna derived the bowls from the griddle-cake offering, then

let him derive the entire matter from there.

Let him derive it entirely from the griddle-cake offering, which precedes the libations as well! But from the wording of the beraita: “The bowls precede the additional offerings,” it implies that they precede only the additional offerings, and not the libations!

And we answer:

For this purpose,

with regard to the fact that the bowls are later than the libations,

the doubling

the repetition of the wording of the verse is effective,

“on the day, on the day.”

For this wording teaches about delay, to teach you that it is necessary

to delay

the bowls more than the libations.

Up to here is the explanation of the order of the arrangement according to Abaye.

We learned in the Mishna:

The morning incense was offered between the blood

of the daily offering

and

and the burning of the

limbs

of it.

And we inquire about it:

Our Mishna—

whose [opinion] is it?

Who is the tanna who taught it?

If it is the Rabbis,

who hold [above, 15a] that between the tending of the five lamps and the tending of the remaining two lamps, they interrupted with the burning of the incense, this is difficult: for the incense is not offered between the blood of the daily offering and the burning of the limbs!

Rather, “the morning incense was offered

between the blood and the lamps”—

he should have said,

it would have been proper for the tanna to say.

That is, the incense is offered between the service of the blood of the daily offering and the completion of the tending of the lamps, before he tends the last two lamps.

And

If

our Mishna is according to the opinion of

Abba Shaul,

which holds that between the tending of the five lamps and the tending of the remaining two lamps, they interrupted with the blood of the daily offering, this is difficult: for the incense is not offered between the blood and the limbs! Rather,

“between the lamps and the limbs”—

he should have said,

it would have been proper for the tanna to say.

And we answer:

Actually,

our Mishna is according to the opinion of

the Rabbis,

and according to the Rabbis the incense was offered after the blood of the daily offering, between the tending of the five lamps and the tending of the remaining two.

And concerning the order

and the order of their offering,

he is not speaking,

the tanna was not precise, since the incense was offered after the services of the blood of the daily offering and before the burning of the limbs.

And even though the tending of the lamps was also between them, the tanna was not precise concerning the order of all the services.

We learned in the Mishna:

And

And the incense

of the afternoon was offered between the limbs [

of the daily offering]

and

and the meal offering of the

libations [

of the daily offering].

And we inquire about it:

From where are these words?

From where do we know these matters?

Rabbi Yohanan said: For the verse says [

in Numbers 28:8, in the passage concerning the daily offering: “And the second lamb you shall make in the afternoon,”

“like the morning meal offering and like its libation, you shall make it.”

Just as,

just as in

the morning meal offering—

the incense precedes

the incense precedes the meal offering of the

libations, so here,

in the evening meal offering—

the incense precedes

the incense precedes the meal offering of the

libations.

And we object:

If,

according to you, that we derive the afternoon daily offering from the morning daily offering, one may object:

Just as,

just as

below,

in the morning daily offering,

the incense precedes

the incense precedes the burning of the

limbs

of it,

so here,

in the afternoon daily offering,

the incense precedes the limbs!

And why did we learn in the Mishna that the afternoon incense is performed between the limbs and the libations?

And we answer:

Is it written,

is it stated in the verse:

“like the limbs of the morning”

“and like its libation you shall make in the evening,” so that we should derive from here a comparison of the evening limbs to the morning limbs?!

But

“like the morning meal offering” is written!

Therefore we expound it as follows:

“Like the morning meal offering” [

which is offered after the incense, so shall be the evening meal offering,

“and not like the limbs of the morning” [

which are offered after the incense, shall be the evening limbs. Rather, they are offered before the incense.

We learned in the Mishna that they offered libations with the morning daily offering and also with the afternoon daily offering, and the tannaim disputed in a beraita from where we learn this matter:

The Sages taught:

It is stated in the passage of the daily offering [Numbers 28:4]: “The one lamb you shall make in the morning, and the second lamb you shall make in the afternoon.” And afterward it is stated [in verse 7]: “And its libation shall be a quarter of a hin for the one lamb.”

And according to the plain meaning, the last verse—“And its libation shall be a quarter of a hin for the one lamb”—speaks about the second lamb with which the verse above concluded. Nevertheless, the tannaim disputed the matter as follows:

The Sages say: The verse

“And its libation shall be a quarter of a hin

for the one lamb” speaks about the second lamb of the afternoon.

And

Let the lamb

the lamb

of the morning be learned from that of the afternoon,

just as the afternoon lamb requires libations, so too the morning lamb requires libations.