Yoma 3

אָמַר לָהֶם הַמְמֻנֶּה, צְאוּ וּרְאוּ אִם הִגִּיעַ זְמַן הַשְּׁחִיטָה. אִם הִגִּיעַ, הָרוֹאֶה אוֹמֵר, בַּרְקַאי. מַתִּתְיָא בֶּן שְׁמוּאֵל אוֹמֵר, הֵאִיר פְּנֵי כָל הַמִּזְרָח עַד שֶׁבְּחֶבְרוֹן. וְהוּא אוֹמֵר הֵן:

The superintendent [the adjutant high-priest] would say to them: "Go out [on a high place in the Temple] and see if the time of slaughtering has arrived, [slaughtering being pasul (unfit) at night, it being written (Leviticus 19:6): "On the day that you slaughter, etc."] He who sees it says: "Barkai!" [The morning has shone forth (hivrik).] Matitya b. Shmuel says: (He says:) "The face of all the east is alight." [This is later than the "Barkai" of the first tanna. The halachah is in accordance with Matitya b. Shmuel.] [Those standing below ask: "Has the light reached] until Chevron?" And he says: "Yes." [This, to invoke the merit of the patriarchs (who are buried in Chevron)].

וְלָמָה הֻצְרְכוּ לְכָךְ, שֶׁפַּעַם אַחַת עָלָה מְאוֹר הַלְּבָנָה וְדִמּוּ שֶׁהֵאִיר מִזְרָח, וְשָׁחֲטוּ אֶת הַתָּמִיד, וְהוֹצִיאוּהוּ לְבֵית הַשְּׂרֵפָה. הוֹרִידוּ כֹהֵן גָּדוֹל לְבֵית הַטְּבִילָה. זֶה הַכְּלָל הָיָה בַמִּקְדָּשׁ, כָּל הַמֵּסֵךְ אֶת רַגְלָיו טָעוּן טְבִילָה, וְכָל הַמַּטִּיל מַיִם טָעוּן קִדּוּשׁ יָדַיִם וְרַגְלָיִם:

And why was all this necessary? For it once happened that the light of the moon shone forth and it seemed as if the east was alight (with the sun) and they slaughtered the tamid and (after becoming aware of their error) they took it out to be burned. [This did not occur on Yom Kippur, for the light of the moon does not shine close to sunrise on Yom Kippur, which falls out in the first third of the month, but (this occurred) at the end of one of the months, when the moon shines close to sunrise. This error occurred, and, fearing that on Yom Kippur a similar error might occur, they required all this.] They would then take the high-priest down to the mikveh. [This is independent (of what precedes). It reverts to (3:1): "…'until Chevron?' And he says: 'Yes.'" After he said: "Yes," they would take the high-priest down to the mikveh, for he had to immerse before he slaughtered the tamid. This rule obtained in the Temple: Whoever "covered his legs" [(a euphemism for defecation)] required immersion; whoever passed water required laving of hands and feet.

אֵין אָדָם נִכְנָס לָעֲזָרָה לָעֲבוֹדָה, אֲפִלּוּ טָהוֹר, עַד שֶׁיִּטְבֹּל. חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִדּוּשִׁין טוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַיּוֹם, וְכֻלָּן בַּקֹּדֶשׁ עַל בֵּית הַפַּרְוָה, חוּץ מִזּוֹ בִלְבָד:

One may not enter the azarah for service [(not necessarily service)], even if he is clean, without immersing, [this following a fortiori, viz.: Now if the high-priest, who changes from holiness to holiness — from an outer service to an inner service and from an inner service to an outer service (requires immersion) — one who comes from his house, from non-holiness to holiness, how much more so should he require immersion!] Five immersions and ten lavings are performed by the high-priest on that day (Yom Kippur). And all (of the immersions) are in holiness (i.e., in the mikveh of) [the lishkah of] Beth Parvah, except for this one, [the first (entering the azarah), which was in chol (non-holiness), at the Water Gate, near his lishkah].

פֵּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם. פָּשַׁט, יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב, וְלָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו. הֵבִיאוּ לוֹ אֶת הַתָּמִיד. קְרָצוֹ, וּמֵרַק אַחֵר שְׁחִיטָה עַל יָדוֹ. קִבֵּל אֶת הַדָּם וּזְרָקוֹ. נִכְנַס לְהַקְטִיר קְטֹרֶת שֶׁל שַׁחַר, וּלְהֵטִיב אֶת הַנֵּרוֹת, וּלְהַקְרִיב אֶת הָרֹאשׁ וְאֶת הָאֵבָרִים וְאֶת הַחֲבִתִּין וְאֶת הַיָּיִן:

They spread a sheet of linen between him and the people, [so that he remember that the service of the day was in linen garments (for he was accustomed to serving the entire year in golden vestments).] He undressed, went down and immersed, ascended and dried himself. They brought him the golden vestments. He donned them and laved his hands and his feet [from the laver. For all of the clothes changes of the day required laving for doffing and laving for donning. But this first immersion (where the doffing was that of non-priestly clothing) did not require laving of hands and feet for the doffing.] They brought him the tamid. He cut it, [the greater part of the two (slaughtering), signs, incipient slaughtering], and another finished the slaughtering al yado. [For the receiving of the blood is kasher only with the high-priest, so that he had to hasten to receive it. ("al yado":) "for him"; or else, "after him," "close to him," as in (Nechemiah 3:10): "Ve'al yado hechzik, etc."] He received the blood and sprinkled it. He went in to burn the incense of the morning, to adjust the lamps, to offer up the head, the limbs, the chavitin, and the wine.

קְטֹרֶת שֶׁל שַׁחַר הָיְתָה קְרֵבָה בֵּין דָּם לָאֵבָרִים. שֶׁל בֵּין הָעַרְבַּיִם, בֵּין אֵבָרִים לַנְּסָכִים. אִם הָיָה כֹהֵן גָּדוֹל זָקֵן אוֹ אִסְטְנִיס, מְחַמִּין לוֹ חַמִּין וּמְטִילִין לְתוֹךְ הַצּוֹנֵן, כְּדֵי שֶׁתָּפוּג צִנָּתָן:

The incense of the morning was offered up between the blood and the limbs. [Not exactly, for we learned above: "He received the blood and sprinkled it. He went in to burn the incense, to adjust the lamps, and to offer up the head and the limbs" — whence it is seen that the incense was offered up between the blood and the lamps, and not between the blood and the limbs. The tanna does not come to apprise us now of the exact order of the offerings, but only to stress that the sprinkling of the blood and the offering up of the limbs did not come one after the other, for the incense intervened, as did the adjusting of the lamps after the (burning of the) incense before the offering up of the limbs.] (The incense) of the afternoon (was offered up) between the limbs and the libations. If the high-priest were old or delicate, they would heat water for him [on Yom Kippur eve] and place it in the cold [hollow of his mikveh], so that the cold be [somewhat] dispelled. (see Bartenura on 1:7)

הֱבִיאוּהוּ לְבֵית הַפַּרְוָה, וּבַקֹּדֶשׁ הָיְתָה. פָּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם, קִדֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט. רַבִּי מֵאִיר אוֹמֵר, פָּשַׁט, קִדֵּשׁ יָדָיו וְרַגְלָיו. יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי לָבָן, לָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו:

They brought him to Beth Haparvah [(It was built by a sorcerer called Parvah and was called by his name)], which was in holy ground. [For this second immersion and all of the others except the first required holy ground, viz. (Leviticus 16:24): "And he shall bathe his flesh in water in a holy place."] They spread a sheet of linen between him and the people. He laved his hands and his feet and undressed. R. Meir says: He [first] undressed and [then] laved his hands and his feet. [The halachah is not in accordance with R. Meir.] He went down and immersed, ascended and dried himself. They brought him white garments [tunic, breeches, girdle, and mitre (Leviticus 16:4), which were worn for all the inner services. And the outer services, such as the (offering up of) temidin and mussafin, were (performed) in golden garments, in which he officiated the entire year. Between each change he required immersion and two lavings of hands and feet from the laver.] He donned them and laved his hands and his feet.

בַּשַּׁחַר הָיָה לוֹבֵשׁ פִּלּוּסִין שֶׁל שְׁנֵים עָשָׂר מָנֶה, וּבֵין הָעַרְבַּיִם הִנְדְּוִין שֶׁל שְׁמֹנֶה מֵאוֹת זוּז, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בַּשַּׁחַר הָיָה לוֹבֵשׁ שֶׁל שְׁמֹנָה עָשָׂר מָנֶה, וּבֵין הָעַרְבַּיִם שֶׁל שְׁנֵים עָשָׂר מָנֶה, הַכֹּל שְׁלשִׁים מָנֶה. אֵלּוּ מִשֶּׁל צִבּוּר. וְאִם רָצָה לְהוֹסִיף, מוֹסִיף מִשֶּׁלּוֹ:

In the morning, he wore pilusin [fine, thin linen from Ra'amses. (Targum Yerushalmi: "Ra'amses" = "Pilusa"] of twelve maneh, and in the evening, hindvin [from India], of eight hundred zuz. These are the words of R. Meir. The sages say: In the morning he wore (vestments) of eighteen maneh, and, in the evening, of twelve maneh — all together, thirty maneh. [The tanna combines them to apprise us that if he deducted from (the value) of the morning vestments and added to those of the afternoon, it is of no consequence.] These come from the congregation. If he wishes to add, he does so from his own (pocket) [on condition that he make the addition a gift to the Temple.]

בָּא לוֹ אֵצֶל פָּרוֹ, וּפָרוֹ הָיָה עוֹמֵד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב, וְהַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:

He came to his bullock, which stood between the Ulam and the altar [The entire north of the azarah is kasher by (Torah) law for the bullock to stand in, all of it being called "before the L rd"; but they stood the bullock between the Ulam and the altar close to the sanctuary in consideration of the weakness of the high-priest, that he not have to exert himself to carry the sprinkling bowl far.], its head to the south and its face to the west. [By right, its head should have been towards the sanctuary on the west, and its back to the altar, but because it might evacuate (in which instance it is demeaning for its orifice to face the altar), it was placed with its head to the south and its tail to the north, this being more appropriate. The middle of its body was between the Ulam and the altar and its head was turned so that it faced west.] And the priest stands in the east [i.e., his back to the east] and his face to the west, and he places his two hands upon it and confesses. And thus did he say: "Ana Hashem" ("I beseech You, O L rd") — "I have transgressed, I have offended, I have sinned before You — I and my house — Ana Hashem, atone, I beseech You, for the transgressions, and the offenses, and the sins that I have transgressed, and offended, and sinned before You — I and my house, as it is written in the Torah of Mosheh Your servant (Leviticus 16:30): 'For on this day He shall atone for you, etc.'" And they answer after him: "Blessed be the name of the glory of His kingdom forever."

בָּא לוֹ לְמִזְרַח הָעֲזָרָה, לִצְפוֹן הַמִּזְבֵּחַ, הַסְּגָן מִימִינוֹ וְרֹאשׁ בֵּית אָב מִשְּׂמֹאלוֹ. וְשָׁם שְׁנֵי שְׂעִירִים, וְקַלְפִּי הָיְתָה שָׁם וּבָהּ שְׁנֵי גוֹרָלוֹת. שֶׁל אֶשְׁכְּרוֹעַ הָיוּ, וַעֲשָׂאָן בֶּן גַּמְלָא שֶׁל זָהָב, וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשָׁבַח:

He came to the east of the azarah, to the north of the altar, the adjutant high-priest at his right and the head of the patriarchal house at his left, and there the two goats stood [For they did not bring the goats between the Ulam and the altar when they wished to place the ballots upon them; but they stood in the azarah until the time of slaughtering.], and there was a kalpi there [a hollow wooden box], and in it two ballots of box-wood [a fine wood]; and Ben Gamla [Yehoshua b. Gamla, when he was appointed high-priest] made them of gold, and he received honorable mention.

בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר, שֶׁלֹּא הָיוּ לוֹ אֶלָּא שְׁנַיִם. וְאַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר, שֶׁלֹּא יִהְיו מֵימָיו נִפְסָלִין בְּלִינָה. מֻנְבַּז הַמֶּלֶךְ הָיָה עוֹשֶׂה כָל יְדוֹת הַכֵּלִים שֶׁל יוֹם הַכִּפּוּרִים שֶׁל זָהָב. הִילְנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב עַל פִּתְחוֹ שֶׁל הֵיכָל. וְאַף הִיא עָשְׂתָה טַבְלָא שֶׁל זָהָב שֶׁפָּרָשַׁת סוֹטָה כְתוּבָה עָלֶיהָ. נִיקָנוֹר נַעֲשׂוּ נִסִּים לְדַלְתוֹתָיו, וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשָׁבַח:

Ben Katin [a high-priest] made twelve spouts for the laver, for there were only two. [He did this so that the twelve priests who had won the lottery of the morning tamid could wash at the same time. And even though there were thirteen, as stated above (2:3), he did not make a spout for the slaughterer, for slaughtering is kasher with a non-priest.] And he also made a muchni for the laver [a wheel to sink it into a well so that its water be connected to the well and] so that its water not be rendered unfit by standing overnight. King Monbaz made all the handles of the Yom Kippur vessels of gold. Hilni, his mother, made a golden candelabrum for the entrance of the sanctuary. She also made a golden tablet with the section of sotah (a woman suspected of infidelity) inscribed thereon. Miracles were wrought with the doors of Nikanor [Nikanor went to Alexandria, Egypt, to bring doors (for the Temple). As he was returning, a tidal wave threatened to overturn his boat, at which they (the sailors) took one of the doors and cast it into the sea to lighten the load. As they were about to cast the other one in, Nikanor said to them: "Cast me in with it!" — whereupon the fury of the sea immediately abated. When they reached the harbor of Acco, it (the first door) surfaced from beneath the hull of the boat.], and he [Nikanor] received honorable mention.

וְאֵלּוּ לִגְנַאי, שֶׁל בֵּית גַּרְמוּ לֹא רָצוּ לְלַמֵּד עַל מַעֲשֵׂה לֶחֶם הַפָּנִים. שֶׁל בֵּית אַבְטִינָס לֹא רָצוּ לְלַמֵּד עַל מַעֲשֵׂה הַקְּטֹרֶת. הֻגְרַס בֶּן לֵוִי הָיָה יוֹדֵעַ פֶּרֶק בַּשִּׁיר וְלֹא רָצָה לְלַמֵּד. בֶּן קַמְצָר לֹא רָצָה לְלַמֵּד עַל מַעֲשֵׂה הַכְּתָב. עַל הָרִאשׁוֹנִים נֶאֱמַר (משלי י), זֵכֶר צַדִּיק לִבְרָכָה. וְעַל אֵלּוּ נֶאֱמַר (שם) וְשֵׁם רְשָׁעִים יִרְקָב:

And these are mentioned to their dishonor: Beth Garmo refused to teach (others) the preparation of the show-bread. [The other artisans did not know how to remove it from the oven without breaking it, it being in the form of an open chest.] Beth Avtinas refused to teach the preparation of the incense. [They knew of a certain herb called "ma'aleh ashan" ("the smoke raiser") which, when added to the spices of the incense, would cause the smoke of the incense to rise as a column and not to sway in different directions.] Hugras b. Levi was expert in cantillation, but refused to teach it. Ben Kamtzar refused to teach his writing skills. [He would tie four pens to his four fingers and write the tetragrammaton at one time.] Of the first ones [Ben Gamla, Ben Katin, Monbaz, his mother, Hilni, and Nikanor] it is written (Proverbs 10:7): "The remembrance of the righteous one for a blessing."]; and, of the last ones [Beth Garmo, Beth Avtinas, Hugras b. Levi, and Ben Kamzar] it is written (Ibid.): "And may the name of the wicked rot!" [And even though Beth Garmo and Beth Avtinas gave a reason for not teaching others, viz., perhaps the skill would be learned by an unworthy person, who might use it in the service of idolatry, their defense was not accepted by the sages.]