Talmud su Esodo 30:7

Rebbi Joḥanan said, to make a procession⁸⁵Latin pompa, Greek πομπή “solemn procession”. One tries to have as many Cohanim as possible involved in order to increase the solemnity.
Babli 24b, bottom. on the occasion. Rebbi said, could not the Cohen who was removing the ashes from the interior altar himself clean the candelabra? But to make a procession on the occasion. There, we have stated: “He deposits the flask on the second step and leaves;⁸⁶Mishnah Tamid 3:9, speaking of the Cohen who cleans 5 lights of the candelabrum and refills them with oil.” “he takes the flask from the second step and leaves.⁸⁷Mishnah Tamid 6:1; the same Cohen returns, cleans the remaining two lights on the candelabrum, refills, and lights them, when he enters the Sanctuary a second time.” Rebbi Joḥanan said, why does he enter twice for incense? Only to make a procession on the occasion. Rebbi Simeon ben Laqish said, it is a biblical command: in the morning, in the morning, when he cleans the lights he shall burn the incense⁸⁸Ex. 30:7.. What does Rebbi Joḥanan do with this? He could enter to clean and to burn incense⁸⁹The verse does not require different persons for the different jobs (also we already had interpreted in the morning, in the morning as meaning “early in the morning, cf. Note 49.).

HALAKHAH: From where the cleaning of the interior altar⁹⁰Since in contrast to the exterior altar, removing ashes from the interior incense altar is never mentioned in the Torah.? Rebbi Pedat in the name of Rebbi Eleazar: He shall throw it next to the altar, to the East, on the place of ashes⁹¹Lev. 1:16, referring to the crop of a pigeon brought as elevation offering. Cf. Sifra Wayyiqra1Pereq 9(3).. It is unnecessary⁹²The mention on the place of ashes is not needed to fix the place; it instructs the Cohen where to put the ashes. Babli Meˋilah 12a.. If to designate [the place], it already is written, next to the altar. If to teach you that it should be put to the East of the ramp, it already is written, to the East. Also he explained, next to the altar, next to the altar⁹³The first quote is from Lev. 1:16, the second Lev. 6:3, about the ashes from the exterior altar formally deposited next to the altar. Since this case is explicit the exterior altar, the other is taken implicitly to refer to the interior altar.. Since in one case it is to the East of the ramp, so in the other case it is to the East of the ramp. From where that it is forbidden for usufruct⁹⁴Mishnah Meˋilah 3:4 states that from the ashes from the interior altar and the candelabrum one may not have usufruct but taking them is not larceny.? Rebbi La in the name of Rebbi Eleazar: to a pure place⁹⁵Lev. 6:4. The quote is inappropriate since the verse speaks of the remainder of the ashes on the exterior altar which are transported to a pure place outside the sacred precinct., that its place shall be pure⁹⁶It seems that here “pure” is taken in the sense of “untouched”.. Rebbi Zeˋira in the name of Rebbi Eleazar did not say so but, from where that the cleaning of the exterior altar is forbidden for usufruct? The verse says, to the place of ashes, that it be its place forever. From where the cleaning of the interior altar? He shall sprinkle on it⁹¹Lev. 1:16, referring to the crop of a pigeon brought as elevation offering. Cf. Sifra Wayyiqra1Pereq 9(3)., he shall burn incense⁹⁸Ex. 30:7. The quote is incomplete since the argument is a comparison of he shall sprinkle on it, and he shall burn incense on it.. Since sprinkling is on its body⁹⁹As explained in Halakhah 5:7, the High Priest on the Day of Atonement is commanded to sprinkle blood on the interior altar on it, on the cleaned metal surface directly, not on ashes or unburned incense. The rule is then transferred to everyday’s burning of incense since the same expression is used., also burning incense on its body. From where that the interior altar is forbidden for usufruct? An argument de minore ad majus. If from the exterior altar it is forbidden, so much more from the interior¹⁰⁰Since the external altar is accessible to all Cohanim at all times, the internal only to a selected Cohen twice a day..

Here, you are saying, he cleans and then he burns the incense; but there, you are saying, he burns the incense and then he cleans¹⁰⁷In Mishnah 1:2 it is stated that the High Priest first burns the incense and then cleans the lights; it is presumed that this was the order during the entire year when ordinary priests were serving. But in Mishnah 2:3 the cleaning of the candelabrum is part of the first lottery, while buring the incense is mentioned only in Mishnah 2:4 (confirmed by Mishnah Tamid 5:2). The Mishnaiot are inconsistent with another.. Rebbi Joḥanan said, this is Tamid of Rebbi Simeon from Mitzpeh¹⁰⁸Chapter 2 follows the Mishnah in Tamid, which follows the teachings of Rebbi Simeon from Mitzpeh. Tosephta 1:13.. Rebbi Aḥa bar Jacob said, but not all of it; there are sayings questioned by the rabbis¹⁰⁹Tractate Tamid is mostly but not totally, based on the teachings of Rebbi Simeon from Mitzpeh.. Rebbi Ḥizqiah, Rebbi Aḥa, in the name of Rebbi Abbahu: It is Middot of Rebbi Eliezer ben Jacob¹¹⁰The parts in Tamid inconsistent with the teachings of Rebbi Simeon from Mitzpeh are attributed to R. Eliezer ben Jacob I who is the source of most of Mishnah Middot (Babli 16a).. Rebbi Yose ben Rebbi Abun said, but not all of it; there are sayings questioned by the rabbis. What is the reason of Rebbi Simeon from Mitzpeh? In the morning, in the morning, when he cleans the lights he shall burn the incense on it¹¹¹. Ex. 30:7 clearly mentions cleaning the lights before burning the incense.. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Rebbi: The reason of the rabbis, outside the curtain of the testimonial in the Tent of Meeting, Aaron and his sons shall arrange it from evening to morning¹¹²Ex. 27:21 (badly misquoted). If the burning of incense in the evening were after lighting the candelabrum, the lighting would not be the last action in the Sanctuary before the next morning.; that there shall be only the cleaning of the lights¹¹³Babli 26a..

HALAKHAH: It is written about the daily sacrifice in the morning⁷⁷Ex. 29:39; Num. 28:4., and it is written about wood in the morning⁷⁸This has to read: in the morning, in the morning; Lev. 6:5, referring to the two wooden logs which have to be ceremoniously put into the fire every morning. While this is not mentioned in the Mishnah, the presentation and arrangement of the two logs also is an obligation of the High Priest on the Day of Atonement.. Something about which is written in the morning, in the morning, shall precede something about which in the morning is written only once. Then even before its blood? Rebbi Hila said, you shall do⁷⁷Ex. 29:39; Num. 28:4., preceded action for it⁷⁹The slaughter and the dissection of the daily sacrifice are not done on the altar; they are not covered by any argument about the number of “mornings” quoted. They have to be done as early as possible in the morning (and as late as possible in the evening.). It is written about the daily sacrifice in the morning, and it is written about incense in the morning, in the morning⁸⁰Ex. 30:7.. Something about which is written in the morning, in the morning, shall precede something about which only [one] in the morning is written. Where do we hold? If about limbs, are they not like wood⁸¹They are to be burned on the altar; they can be considered fuel of the altar.? But we are holding, even for its blood. It is written about wood in the morning, in the morning, and it is written about incense in the morning, in the morning, and I do not know which of the two is preceding. Which one is enabling what? Wood enables the incense; the wood shall precede the incense⁸²Sifra Ṣaw Pereq 2(8).. Come and see, wood precedes the blood and blood precedes incense, and you are saying so? Rebbi Hila said, no. Since I could not prove by a logical argument that wood enables the incense, you needed that baraita. They wanted to say, what enables the incense? Charcoal. Rebbi Eleazar said, smoke-creating herb⁸³Cf. Chapter 2, Note 227..