Mishnah
Mishnah

Liturgy sobre Yomá 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:

Eles pegaram para ele [do lishkah de vasos] a concha e a panela (de incenso), e ele pegou punhados cheios e os colocou na concha, o mais alto (sacerdote) em relação ao seu tamanho; o mais baixo, em relação ao dele. E essa foi a sua medida. [Como foi medido no exterior, também foi medido no interior. Assim como do lado de fora, ele pegou "punhados" cheios, literalmente, não em um vaso, assim por dentro, quando derramou o incenso da concha em suas mãos, ele não o derramou com um vaso feito à medida de seus punhados, mas na própria mão.] Ele pegou a panela de carvão na mão direita e a concha na mão esquerda. Ele caminhou no santuário até ficar entre as duas cortinas que dividiam o santo do santo dos santos, um côvado entre eles. [Porque, na época do segundo templo, eles estavam em dúvida se a partição dividia o santo do santo dos santos no primeiro templo, que era de um côvado de espessura.—uma vez que estavam em dúvida sobre se aquele côvado era considerado o interior (o santo dos santos) ou o exterior (o santo), eles fizeram duas cortinas, uma no exterior, uma no interior, um côvado entre eles, que o côvado é contabilizado como a partição.] R. Yossi diz: Havia apenas uma cortina ali, sendo escrita (Êxodo 26:33): "E a cortina se dividirá para você entre o santo e o santo dos santos". A cortina externa foi fechada a partir do sul, e a cortina interna foi fechada a partir do norte. [Os rabinos que diferem de R. Yossi dizem isso, sustentando que "E a cortina se abrirá para você, etc." obtido apenas no mishkan (o santuário do deserto). ("apertado") :) A borda dobrava do lado de fora e era presa por um fecho de ouro, para poder ser aberto do sul.] Ele andou entre eles [Ele entrou pelo fecho do sul e caminhou entre eles] até que ele alcançou o [fecho no] norte. Quando chegou ao norte [e ele entrou no santo dos santos], ele virou o rosto para o sul [para andar entre os postes (da arca), no meio (do santo dos santos). Para os pólos alcançados até a cortina, uma extremidade (pólo) fica a oeste; o outro, a leste; um (poste) fica na ponta da arca, ao norte; o outro, à frente, ao sul.] Ele caminhou à esquerda com a cortina [pois quando alguém caminha de norte a sul, a esquerda fica ao leste, e a cortina fica ao leste, de modo que a esquerda fica ". com a cortina "] até chegar à arca [o lugar da arca, não a arca em si, não havendo arca no segundo templo.] Ele colocou a panela de carvão entre os dois pólos, liberou o incenso sobre as brasas, e a casa inteira estava cheia de fumaça. Ele saiu pelo caminho por onde entrou [sem virar o rosto para sair, mas caminhando para trás, de frente para a arca.], E fez uma breve oração na casa externa (o santuário) [viz .: "Que seja Seu vai, OL meu Deus, que se este ano estiver quente, faça chover; que o reino não passe da casa de Judá; que o seu povo Israel não dependa um do outro para um sustento, nem de outros; e que as orações dos viajantes (que não chova) não se apresentem diante de Ti. "] E ele não demoraria muito em orar para não alarmar Israel, [quem poderia temer que ele tivesse morrido].

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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