Yoma 45b (מה:) — the Talmud in English

which are arranged

in the morning

on the altar.

And if

the altar

cannot contain them—

from where do we know

that he arranges them on the ramp or on the surrounding ledge,

until he prepares

the

arrangement

the

large

of that day, and afterward returns

and arranges them

on it?

The verse states: “That the fire shall consume the burnt offering on the altar.”

These words are superfluous, for we already learned at the beginning of the passage that the fire consumes the burnt offering, as it is stated: “It is the burnt offering on the firewood.” Why, then, did the Torah repeat this a second time? Rather, the verse comes to teach with regard to limbs and fats that were not fully consumed from the previous evening, that they are returned and placed on the fire of the large arrangement together with the burnt offering [of that day].

And Rabbi Meir,

who maintains that a separate arrangement was made for burning the limbs and fats that were not consumed from the previous evening, will explain that the verse teaches:

Only

the remnants of the burnt offering,

the flesh of a burnt offering that jumped above the fire [because of the force of the fire] before it finished being consumed —

you return [

to a separate arrangement].

But you do not return the incense

that fell away from the fire, in order to burn it a second time on the altar.

For Rabbi Hanania bar Minyomi taught,

a beraita that was taught

in the study hall of

[

Rabbi Eliezer ben Yaakov]:

“That the fire shall consume the burnt offering on the altar” —

the verse teaches that only

the remnants of the burnt offering do you return, but you do not return the remnants of the incense.

The Gemara now explains from where we learn that on Yom Kippur a separate arrangement was made for the incense brought in the Holy of Holies:

Everyone, at any rate, agrees that additional arrangements were made on that day.

Everyone agrees, in any event, that on Yom Kippur an additional arrangement was made for the incense brought in the Holy of Holies—

from where do they derive this,

from where did they learn this matter?

They derive it

this law

from

what is written:

“And the fire

on the altar shall burn upon it.” The verse could have said simply, “Fire.” Why did it add the letter vav and say, “And the fire”? To teach that there was an additional arrangement for the incense of the Holy of Holies.

And even according to the one who does not expound the vav,

even according to Rabbi Yehuda and Rabbi Yosei, who do not expound the addition of the letter vav [above, concerning the verse “And the fire of the altar shall burn upon it”], nevertheless

he expounds the vav and the he [

since the verse added two letters here: a vav and a he].

Since we have expounded every occurrence of the expression “burning” or “shall burn” in the passage, the Gemara explains the continuation of the passage [Leviticus 6:6], which states: “A perpetual fire shall burn on the altar; it shall not be extinguished.”

“A perpetual fire

shall burn”—

for what purpose does it come,

what need does it serve?

It is needed for that which was taught:

As it was taught:

“A perpetual fire shall burn on the altar; it shall not be extinguished”—

it teaches with regard to the second arrangement for the incense,

which was intended for the coals of the incense,

that it shall not

be

on the inner altar

but on the outer altar.

The beraita continues:

The fire

that they brought on Yom Kippur in

a fire pan

to the Holy of Holies,

and

likewise the fire with which every day they lit the lamps of the

Menora—

from where

do we know that they lit it from the fire on the outer altar?

And this follows by logical derivation.

This matter can be derived from another matter:

Fire is stated with regard to the incense

in the Sanctuary,

and fire is stated with regard to the fire pan [

for the incense of the Holy of Holies],

and

fire is stated with regard to the lighting of the

Menora.

Just as

the fire stated

below [

with regard to the incense] was

on the outer altar,

so

the fire stated

here [

with regard to the fire pan and the Menora] was

on the outer altar.

Or, go along this path,

perhaps you should derive the law of the fire of the fire pan and the Menora from the fire of the incense in another manner:

Fire is stated with regard to the incense

in the Sanctuary,

and fire is stated with regard to the fire pan

of the Holy of Holies

and

in the

Menora:

Just as

the fire stated

below,

the fire of the incense burned in the Sanctuary on the inner altar, was made

near it,

on the outer altar, which was near the place of burning on the inner altar, —

so

the fire in the

fire pan [

used for burning the incense in the Holy of Holies]

and

the fire used to light the

Menora

must be made

near it,

on the inner altar, which was near the Menora and the Holy of Holies [and not on the outer altar].

The verse states: “A perpetual fire shall burn on the altar; it shall not be extinguished.”

That is to say:

The perpetual fire of which I told you,

the fire concerning which I told you “perpetual,” namely, the fire of the Menora [as it is stated: “To kindle a perpetual lamp,” Leviticus 24:2], that fire

shall not be

made

except at the top of the outer altar.

The beraita continues: Indeed,

we have learned

that it was made on the outer altar,

the fire for the Menora.

The fire for the fire pan—

from where

do we know that it was made on the outer altar?

The beraita answers:

And this follows by logical derivation.

This matter can be derived from another matter:

Fire is stated with regard to the fire pan, and fire is stated with regard to the Menora.

Let us derive the fire of the fire pan from the fire of the Menora:

Just as there,

with regard to the Menora, the fire was made

on the outer altar, so here,

with regard to the fire pan, the fire was made

on the outer altar.

The beraita asks:

Or go,

perhaps go

along this path,

to say the opposite, that the fire of the fire pan was made on the inner altar: For

fire is stated with regard to the incense

brought in the Sanctuary every day,

and fire is stated with regard to the fire pan [

for the incense of the Holy of Holies], and let us derive the fire of the fire pan from the fire of the incense:

Just as there,

with regard to the incense, the fire was

near it [

on the outer altar, which was near the Sanctuary],

so here,

with regard to the incense of the Holy of Holies, the fire was

near it [

on the inner altar, which was near the Holy of Holies].

The beraita answers:

The verse states,

for this reason it is stated [Leviticus 16:12] concerning the fire of the fire pan [for the incense of the Holy of Holies]:

“And he shall take a panful of fiery coals from upon the altar before the Lord.”

And “before the Lord” means on the western side of the altar, which is opposite the Sanctuary.

Which altar is partly “before the Lord,” but is not entirely before the Lord,

so that the verse had to specify concerning it, “from before the Lord”?

You must say that this is the outer altar!

For the inner altar was entirely before the Lord. And from here it follows that the fire of the fire pan was taken from atop the outer altar.

The Gemara adds and explains the verse [“And he shall take a panful of fiery coals from upon the altar from before the Lord”].

And it was necessary to write—

there was a need to write

“from upon the altar.” And it was necessary to write—

and there was also a need to write

“from before the Lord”:

For if the Merciful One had written “from upon the altar”

alone,

I would have thought—

I would have said:

What altar?

The inner altar!

Therefore

the Merciful One wrote “from before the Lord” [

and which altar is only partly before the Lord? This is the outer altar].

And if the Merciful One had written “from before the Lord”

alone,

I would have thought

that one must take the coals

specifically “from before the Lord”,

directly opposite the entrance of the Sanctuary [for the Sanctuary is the place of the Divine Presence].