Yoma 45b — the Talmud in English

which are arranged

in the morning

on the altar.

And if

the altar

cannot contain them—

from where is it derived

that they are arranged on the ramp or on the surrounding ledge,

until he makes

the

arrangement

the

great

of the day, and afterward he returns

and arranges them

upon it?

The verse says: “That the fire shall consume the burnt offering upon the altar.”

And 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 upon its firewood”]. And why did the Torah repeat and write this a second time? Rather, the verse comes to teach concerning limbs and fat-pieces that were not consumed from the previous evening, that they are returned and placed upon the fire of the great arrangement together with the burnt offering [of the day].

And Rabbi Meir,

who holds that they made a separate arrangement for burning the limbs and fat-pieces that were not consumed from the previous evening, will explain that the verse comes to teach:

specifically

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 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 stated

in the school [

in the study-house of

Rabbi Eliezer ben Yaakov]:

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

the verse teaches that specifically

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

And now the Gemara explains from where we learned that on Yom Kippur they made a separate arrangement for the incense performed in the Holy of Holies:

Everyone agrees, at least, that they add an arrangement on that day.

Everyone agrees, in any event, that on Yom Kippur they added a separate arrangement for the incense performed in the Holy of Holies—

from where do they have it,

from where did they learn this matter?

They derive it,

this law emerged for them

from

that it is written:

“And the fire

upon the altar shall burn on it.” The verse could have said “fire.” And why did it add the 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 Judah and Rabbi Yosei, who do not expound the addition of the letter v [above, concerning the verse “and the fire of the altar shall burn upon it”], nevertheless

he expounds the vav and heh [

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

And since we have expounded all the wording of “fireplace” or “shall burn” in the passage, the Gemara explains the continuation of the passage [Leviticus 6:6], which states: “A perpetual fire shall burn upon the altar; it shall not go out.”

“A perpetual fire

shall burn”—

for what does it come,

for what purpose does it come?

It is needed for that which was taught:

For it was taught:

“A perpetual fire shall burn upon the altar; it shall not go out”—

it taught concerning the second arrangement of incense [

intended for the coals of the incense],

that it

shall not be

upon the inner altar,

but upon the outer altar.

And 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 upon the outer altar?

And it is an inference.

This matter can be inferred from another place:

Fire is stated with incense

that is in the Sanctuary,

and fire is stated with the fire-pan [

the incense of the Holy of Holies],

and

fire is stated in the lighting of the

menora.

What,

the fire that was stated

below [

with regard to incense] was

upon the outer altar—

so too

the fire that was stated

here [

with regard to the fire-pan and menora] was

upon the outer altar.

Or go along this path,

perhaps you should learn 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 incense

that is in the Sanctuary,

and fire is stated with the fire-pan

of the Holy of Holies

and

with the

menora:

What,

the fire that was stated

below,

the fire of the incense with which it was burned in the Sanctuary upon the inner altar, the fire was made

near it,

upon the outer altar, which is near the place of burning upon the inner altar— —

so too

the fire in the

fire-pan [

with which the incense was burned in the Holy of Holies]

and

the fire for lighting the

menora

must be made

near it,

upon the inner altar, which is near the menora and the House of the Holy of Holies [and not upon the outer altar].

The verse says: “A perpetual fire shall burn upon the altar; it shall not go out.”

That is to say:

the perpetual fire that I told you about,

the fire concerning which I told you “perpetual,” namely, the fire of the menora [as it is stated concerning it: “to raise up a perpetual lamp,” Leviticus 24:2], that fire

shall not be

made

except at the top of the outer altar.

And the beraita continues: Indeed

we learned

that it was made upon the outer altar,

fire for the menora.

Fire for the fire-pan—

from where

was it made upon the outer altar?

The beraita answers:

And it is an inference.

This matter can be inferred from another place:

Fire is stated with the fire-pan, and fire is stated with the menora.

And let us learn the fire of the fire-pan from the fire of the menora:

Just as there,

with the menora, the fire was made

upon the outer altar, so too here,

with the fire-pan, the fire was made

upon the outer altar.

The beraita asks:

Or go along,

perhaps you should go

along this path,

to say the reverse, that the fire of the fire-pan was made upon the inner altar: for

fire is stated with incense

performed in the Sanctuary every day,

and fire is stated with the fire-pan [

with the incense in the Holy of Holies], and let us learn the fire of the fire-pan from the fire of the incense:

Just as there,

with the incense, the fire was

near it [

upon the outer altar, which is near the Sanctuary],

so too here,

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

near it [

upon the inner altar, which is near the Holy of Holies].

The beraita answers:

The verse says,

for this reason it was stated [Leviticus 16:12] concerning the fire of the fire-pan [with the incense in the Holy of Holies]:

“And he shall take a full fire-pan of fiery coals from upon the altar, from before the Lord.”

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

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

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

You must say: This is the outer altar!

For the entire inner altar is before the Lord. And from here it follows that the fire of the fire-pan was taken from upon the outer altar.

And the Gemara further explains the verse [“And he shall take a full fire-pan 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 said—

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 said,

I would have said that the coals must be taken

specifically “from before the Lord”,

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