Mishná
Mishná

Talmud sobre Yoma 3:8

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:

Llegó a su becerro, que se encontraba entre el Ulam y el altar [Todo el norte de la azarah es kasher por la ley (de la Torah) para que el becerro permanezca dentro, y todo se llama "ante el Señor"; pero pusieron el becerro entre el Ulam y el altar cerca del santuario en consideración a la debilidad del sumo sacerdote, que no tenía que esforzarse para llevar el recipiente de aspersión lejos.], su cabeza hacia el sur y su cara hacia el oeste. [Por la derecha, su cabeza debería haber estado hacia el santuario en el oeste, y de espaldas al altar, pero debido a que podría evacuar (en cuyo caso es degradante por su orificio para enfrentar el altar), se colocó con su cabeza hacia el sur y su cola hacia el norte, siendo esto más apropiado. La mitad de su cuerpo estaba entre el Ulam y el altar y su cabeza estaba girada para que mirara hacia el oeste.] Y el sacerdote se para en el este [es decir, su espalda hacia el este] y su cara hacia el oeste, y coloca sus dos manos sobre él y confiesa. Y así dijo: "Ana Hashem" ("Te ruego, OL rd")— "He transgredido, he ofendido, he pecado delante de ti — Yo y mi casa — Ana Hashem, expía, te suplico por las transgresiones y las ofensas y los pecados que he transgredido, ofendido y pecado ante ti. — Yo y mi casa, como está escrito en la Torá de Mosheh, tu siervo (Levítico 16:30): 'Porque en este día Él te expiará, etc.' "Y ellos respondieron después de él:" Bendito sea el nombre de la gloria de su reino para siempre ".

Jerusalem Talmud Sotah

MISHNAH: How is the priestly blessing? In the countryside they recited it as three blessings178Each one of the verses Num. 6:24–26 to be answered by “Amen”., but in the Temple as one blessing179To be answered by the people at the end by “praised be the Name of the glory of His kingdom forever and ever”.. In the Temple one says the Name as it is written, but in the countryside by its circumlocution180“The Lord” אֲדוֹנָי or κύριος.. In the countryside the Cohanim lift their hands to the height of their shoulders but in the Temple over their heads except for the High Priest who does not lift his hands over the diadem. Rebbi Jehudah says, the High Priest also lifts his hands over his head, as it is said181Lev. 9:22; since the ritual of blessing with raised hands is derived from this verse, it would be unreasonable to have the Cohanim not conform to Aaron’s, the High Priest’s, example.: “Aaron lifted his hands towards the people and blessed them.” How are the blessings of the High Priest182On the Day of Atonement; cf. Mishnah Yoma 7:1.? The organizer of the synagogue183On the Temple Mount. This is a non-scriptural ceremony, purely Pharisaic, but followed, at least since Hasmonean times, even by Sadducee High Priests. takes a Torah scroll and gives it to the president of the synagogue; the president of the synagogue gives it to the Second184The second in command in the Temple after the High Priest; in effect his executive officer.; the Second gives it to the High Priest. The High priest receives it standing, he stands and reads “after the death185Lev. 16:1–34, the description of the Atonement service.” and “but on the tenth186Lev. 23:26–32. Winding from Chap. 17 to 23 does not take much time.”; he rolls the Torah tight, puts it in his bosom and says: More than what I read before you is written here. “And on the tenth” in Numbers187Num. 29:7–11. he recites by heart, and recites eight benedictions188These are detailed in Halakhah 7.: For the Torah, for the Temple service, for thanksgiving, for forgiveness of sins, for the Temple, for Israel, for the Cohanim, and the remainder of the prayer.
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Jerusalem Talmud Sukkah

“And its window closed.” That they could not use it for their knives, as we have stated there169Mishnah Middot4:7. The window being closed meant that there was no hollow space in the wall. Just as with the rings, the Cohanim from Bilgah had to use spaces dedicated to other watches to store their knives.: “this was called the place of the sharp knives since there they hid the knives.”
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