Mishnah
Mishnah

Talmud sobre Yomá 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:

Ele chegou ao seu boi, que ficava entre o Ulam e o altar. [Todo o norte da azarah é kasher pela lei da (Torá) para que o boi permaneça, tudo isso sendo chamado "diante do Senhor"; mas eles mantinham o boi entre o Ulam e o altar próximo ao santuário, em consideração à fraqueza do sumo sacerdote, de que ele não precisava se esforçar para levar a tigela de aspersão para longe.], sua cabeça para o sul e seu rosto Para o oeste. [À direita, sua cabeça deveria estar voltada para o santuário a oeste e de costas para o altar, mas como pode evacuar (nesse caso, é humilhante para o orifício ficar de frente para o altar), foi colocada com a cabeça ao sul e sua cauda ao norte, sendo mais apropriado. O meio de seu corpo ficava entre o Ulam e o altar, e sua cabeça era virada para o oeste.] E o padre fica no leste [isto é, de costas para o leste] e o rosto para o oeste, e ele coloca suas duas mãos sobre ele e confessa. E assim ele disse: "Ana Hashem" ("Eu te suplico, OL")— "Eu transgredi, ofendi, pequei diante de ti — Eu e minha casa — Ana Hashem, expiar, peço-lhe, pelas transgressões e ofensas e pecados que transgredi, ofendi e pequei antes de você — Eu e minha casa, como está escrito na Torá de Moshe, seu servo (Levítico 16:30): 'Pois neste dia Ele fará expiação por você, etc.' "E eles respondem depois dele:" Bendito seja o nome de a glória do seu reino para sempre. "

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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