Liturgy sobre Yoma 5:1

הוֹצִיאוּ לוֹ אֶת הַכַּף וְאֶת הַמַּחְתָּה, וְחָפַן מְלֹא חָפְנָיו וְנָתַן לְתוֹךְ הַכַּף, הַגָּדוֹל לְפִי גָדְלוֹ, וְהַקָּטָן לְפִי קָטְנוֹ, וְכָךְ הָיְתָה מִדָּתָהּ. נָטַל אֶת הַמַּחְתָּה בִּימִינוֹ וְאֶת הַכַּף בִּשְׂמֹאלוֹ. הָיָה מְהַלֵּךְ בַּהֵיכָל, עַד שֶׁמַּגִּיעַ לְבֵין שְׁתֵּי הַפָּרֹכוֹת הַמַּבְדִּילוֹת בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים, וּבֵינֵיהֶן אַמָּה. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיְתָה שָׁם אֶלָּא פָרֹכֶת אַחַת בִּלְבָד, שֶׁנֶּאֱמַר (שמות כו), וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים. הַחִיצוֹנָה הָיְתָה פְרוּפָה מִן הַדָּרוֹם, וְהַפְּנִימִית מִן הַצָּפוֹן. מְהַלֵּךְ בֵּינֵיהֶן, עַד שֶׁמַּגִּיעַ לַצָּפוֹן. הִגִּיעַ לַצָּפוֹן, הוֹפֵךְ פָּנָיו לַדָּרוֹם, מְהַלֵּךְ לִשְׂמֹאלוֹ עִם הַפָּרֹכֶת עַד שֶׁהוּא מַגִּיעַ לָאָרוֹן. הִגִּיעַ לָאָרוֹן. נוֹתֵן אֶת הַמַּחְתָּה בֵּין שְׁנֵי הַבַּדִּים. צָבַר אֶת הַקְּטֹרֶת עַל גַּבֵּי גֶחָלִים, וְנִתְמַלֵּא כָל הַבַּיִת כֻּלּוֹ עָשָׁן. יָצָא וּבָא לוֹ בְדֶרֶךְ בֵּית כְּנִיסָתוֹ, וּמִתְפַּלֵּל תְּפִלָּה קְצָרָה בַּבַּיִת הַחִיצוֹן, וְלֹא הָיָה מַאֲרִיךְ בִּתְפִלָּתוֹ, שֶׁלֹּא לְהַבְעִית אֶת יִשְׂרָאֵל:

Sacaron para él [del lishkah de los vasos] el cucharón y la sartén (incienso), y él tomó un puñado completo y los metió en el cucharón, el más alto (sacerdote) en relación con su tamaño; el más corto, relativo al suyo. Y esta fue su medida. [Como se midió afuera, así se midió adentro. Al igual que afuera, tomó "puñados" completos, literalmente, no en un recipiente, así que adentro, cuando derramó el incienso del cucharón en sus manos, no lo derramó con un recipiente hecho a la medida de sus puñados, pero en su propia mano.] Tomó la cacerola de carbón en su mano derecha y el cucharón en su mano izquierda. Entró en el santuario hasta que se interpuso entre las dos cortinas que separaban el santo del santo de los santos, un codo entre ellos. [Porque estaban en duda en el momento del segundo Templo si la partición que dividía lo sagrado del santo de los santos en el primer Templo, que era de un codo de espesor—Como tenían dudas sobre si ese codo era considerado como el interior (el lugar santísimo) o el exterior (el lugar sagrado), hicieron dos cortinas, una en el exterior, una en el interior, un codo entre ellas, que cubit se contabiliza la partición.] R. Yossi dice: Solo había una cortina allí, que está escrita (Éxodo 26:33): "Y la cortina se dividirá para ti entre el santo y el santo de los santos". La cortina exterior estaba cerrada desde el sur, y la cortina interior estaba cerrada desde el norte. [Los rabinos que difieren de R. Yossi dicen esto, sosteniendo que "Y el telón se dividirá por ti, etc." obtenido en el mishkan (el santuario del desierto) solo. ("abrochado" :) Su borde estaba doblado en el exterior, y lo sostenía un broche dorado, para que se pudiera abrir desde el sur.] Él caminó entre ellos [Entró desde el broche en el sur y caminó entre ellos] hasta que llegó al [cierre en el] norte. Cuando llegó al norte [y entró en el lugar santísimo], volvió la cara hacia el sur [para caminar entre los polos (del arca), en el medio (del lugar santísimo). Para los polos alcanzados hasta la cortina, uno (polo) final está en el oeste; el otro, al este; uno (polo) está a la cabeza del arca en el norte; el otro, a la cabeza en el sur.] Caminó hacia su izquierda con la cortina [Porque cuando uno camina de norte a sur, su izquierda está hacia el este, y la cortina estaba en el este, de modo que su izquierda estaba " con la cortina "] hasta que llegó al arca [el lugar del arca, no el arca misma, ya que no había arca en el segundo Templo]. Colocó la bandeja de carbón entre los dos postes, soltó el incienso sobre las brasas y toda la casa estaba llena de humo. Salió por donde había entrado [no girando la cara para irse, sino caminando hacia atrás, mirando hacia el arca], y rezó una breve oración en la casa exterior (el santuario) [a saber: "Que sea tu querrá, mi viejo Dios, que si este año es caluroso, que llueva; que el reino no pase de la casa de Judá; que tu pueblo Israel no dependa unos de otros para ganarse la vida, ni de otros; y que las oraciones de los caminantes (que no llueva) no se presenten ante Ti ".] Y él no tardaría en orar para no alarmar a Israel, [quien podría temer que hubiera muerto].

Machzor Yom Kippur Ashkenaz

He then took a sharp knife and slaughtered the ox in the usual manner.¹⁰⁵Mishnah Yoma 4:3. The phraseology “in the usual manner” seems to indicate the opinion of the Peitan, that unlike the morning sacrifice in which only a minimal cut was made, here the High Priest completed the cut. Tiferes Yisroel, in his commentary to the Mishnah, explains that because the slaughter of the ox was part of the special service of Yom Kippur, it was certain that the High Priest would be extra diligent to make sure he received its blood. Other commentaries however (see, e.g. Tosefos Yom Tov to Mishnah 4:3) maintain that the same minimal incision was made for all sacrifices of the day. He received the blood in a holy vessel and gave it to a priest who would stir it;¹⁰⁶Ibid. Since the blood was not sprinkled until later, it was necessary to keep it from coagulating. thus keeping it liquid-like until the time came to sprinkle it. For if it became too hard to sprinkle, there could be no atonement. He¹⁰⁷Mishnah Yoma 4:3. The Peitan now describes the burning of incense in the Kodesh HaKodashim, the Holy of Holies, a service which was performed only once a year, on Yom Kippur. stirred the coals on the outer Altar, scooped up some of the innermost coals with a reddish-gold shovel.¹⁰⁸The Talmud, Maseches Yoma (43b) states that the shovel used to stir and carry coals was made of “reddish” gold, similar in color to the blood of an ox. The shovel was especially light, of very thin metal, and had an especially long handle.¹⁰⁹Mishnah Yoma 4:4. Since the burning of incense in the Kodesh HaKodashim on Yom Kippur was a totally different procedure than the usual incense burning (even for that very day), the High Priest used a specially designed shovel to facilitate his work. Unlike the usual twice-daily incense service, this special burning required that the High Priest himself stir the coals, and carry them in the shovel into the Sanctuary and finally into the Kodesh HaKodashim. Thus the shovel was made especially light. It had an extra long handle so that the High Priest could rest the handle under his arm as he carried it, taking some of its weight off his hands (see Rambam 2:5). The shovel held three kavim of coals. He was then brought a ladle¹¹⁰After taking some coals in the shovel, the High Priest laid the shovel on the floor, temporarily, while he proceeded with the taking of incense. He would later come back, and bring the shovel of coals into the Sanctuary (Rambam ibid.). and a brimming vessel filled with incense.¹¹¹Mishnah Yoma 5:1. He took two handfuls of incense from the vessel and emptied them into the ladle.¹¹²Mishnah 5:1 He quickly took the shovel of coals in his right hand and the ladle with incense in his left.¹¹³Ibid. His footsteps were heard as he walked between the curtains¹¹⁴These curtains separated between the Kodesh, Holy and the Kodesh HaKodashim, Holy of Holies. There was a space of one cubit, between the curtains, through which he walked to gain entrance to the area referred to as “between the poles.” and approached [between] the poles of the Ark.¹¹⁵He placed the shovel between the poles of the Ark. In the Holy of Holies of the first Temple, the Ark containing the Tablets of Law, rested upon the Evan Shesiya, the Foundation Stone. On each side of the Ark there extended a long handle which reached practically until the wall at the entrance to the Holy of Holies. The High Priest, as he entered, would be standing between the two long handles, and would place the shovel upon the Foundation Stone which protruded a bit from under the Ark. Since there was no Ark in the Second Temple, the Peitan describes the High Priest’s location only by correspondence. The incense he placed between the poles¹¹⁶After placing the shovel with the coals in the area corresponding to “between the poles,” he heaped the incense upon the coals which caused tremendous smoke. and caused them to rise in smoke¹¹⁷From the burning incense. and he left.¹¹⁸The service of burning the incense in the Holy of Holies was completed. From the young boy priest who had been stirring the blood, he now took the vessel of blood. He quickly reentered the Holy of Holies¹¹⁹Carrying the vessel with the blood. and stood between the “two handles of the Ark.” He dipped his finger into the blood,¹²⁰Ibid. Each sprinkling was proceeded by its own dipping (Rambam 3:6). and sprinkled the blood, with a count— one upper sprinkling and seven lower ones.¹²¹Ibid. The word מַצְלִיף indicates the fact that the blood was not sprinkled on the Ark itself but rather on the floor in front of it. The terms “upper” and “lower” refers to the direction of the movement of the hand in sprinkling the blood. The “upper” sprinkling was done by moving the hand up, whereby the blood would rise in an arcwise motion and fall to the floor. The seven “lower” sprinklings were done by a downward movement of the hand; in each case the movement originating at a lower level, with the blood falling straight down to the floor (Rambam 3:5). During the first Bais Hamikdash when there was an Ark, the sprinkling was performed one cubit in front of the Kapores (the Cover of the Ark) (Rambam ibid.). In the Second Temple, the sprinkling was performed in the corresponding area.

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Machzor Yom Kippur Ashkenaz Linear

and a brimming vessel filled with incense.¹¹¹Mishnah Yoma 5:1.

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