Talmud do Wyjścia 29:38

HALAKHAH: “The daily sacrifice is slaughtered,” etc. It is written: The following you shall do on the altar⁵Ex. 29:38. As usual the reference is to the second part of the verse, not quoted in the text: sheep, yearlings, two per day, in perpetuity., etc. I would have said, both of them should be sacrificed in the morning, or both of them in the afternoon. The verse says⁶Ex. 29:39., one sheep you shall do in the morning. I would have said, the morning one should be sacrificed at dawn and the evening one at dusk; the verse says⁶Ex. 29:39., between the evenings. It is said here between the evenings and it is said there⁷Ex. 12:6, about the Pesaḥ sacrifice. between the evenings. Since between the evenings which is said there means after six hours⁸As noted immediately afterwards, this assertion is unproven., also between the evenings which is said here must mean after six hours. What did you see that makes you say, between the evenings means after six hours? [Even though it is no proof there is a hint:]⁹This sentence was not written by the scribe, and also is missing in ג. It was added by the corrector from the parallels, Sifra Emor Pereq 11, Mekhilta deR. Ismael Bo Parasha 5 (ed. Horovitz-Rabin p. 17). woe on us that the day has turned, that evening shadows are turned¹⁰Jer. 6:4.. Since evening which is said there means after six hours¹¹The verse shows that “evening” is the time when shadows point East. The Babli holds (58a) that this starts not at noontime but about half an hour later. But it seems that for Yerushalmi, Sifra and Mekhilta “six hours” means 12 noon.
The argument is only a hint, not a proof, since the thesis that a word can have only one meaning is valid only for the Pentateuch, not for later biblical books., also evening which is said here must mean after six hours. Then should it not be qualified after six hours¹²S. Liebermann thinks that this refers to the Pesaḥ since the Mishnah states that on a 14th of Nisan which is a Friday the daily sacrifice is brought at 12:30 pm. This time must be qualified on all days. But this is a Babli argument, not valid for the Yerushalmi. The question is about the daily sacrifice; why on a 14th of Nisan which is a Friday is the service of the daily evening sacrifice not started at noon?? Rebbi Joshua ben Levi said, what is between the evenings? Split the evening into two, give it two and a half hours before, two and a half hours afterwards, and one hour for its work¹³Since from noon to sunset there are 6 variable hours, the sacrifice should be brought at 3 pm. Since one does not consider smaller units of time, “3 pm” really means “from 2:30 pm to 3:30 pm”. Babli Zevaḥim 11b.. It turns out that the daily sacrifice is brought at nine hours and a half.

Rebbi Yose ben Ḥanina said, the tenth of an ephah and breeches obstruct⁵⁴The presentation of twelve breads which is the daily offering of the High Priest (Note 26) and the initiation of offering of a common priest (Lev. 6:13) as well as the breeches which are part of the priests’ holy garments (Ex. 28:42–43), even though they are mentioned neither in the instructions for the initiation rites given to Moses (Ex. 28) nor in the record of the execution of these instructions (Lev. 8), are necessary and the omission of the offering or failure to wear the breeches would have invalidated the entire proceedings. Babli 5b.. What is the reason? Both are “making”⁵⁵It is held that every commandment using the verb עשה requires strict adherence to the rules given by this verb. The verb is used for the initiation of a priest in Lev.6:14, for the high priest in Lev. 6:15, and Moses is ordered to “make breeches” for the priests in Ex. 28:42.. Rebbi Ḥanina said, and do with Aaron and his sons so⁵⁶Ex. 29:35. The verse continues, all that I commanded you., all which is written in the Chapter obstructs. This comes following what Rebbi Samuel bar Nahman said in the name of Rebbi Jonathan: this is the word⁵⁷Lev. 8:5, the declaration of Moses to the people explaining the initiation rites., and this is the word⁵⁸Ex. 29:1, the instruction for future initiation rites., even reading the Chapter obstructs. Rebbi Joḥanan said, anything obstructing for future generations obstructs here, [and anything not obstructing for future generations does not obstruct here.] What do you have? The leaning of hands⁵⁹The leaning of hands of Aaron and his sons on the heads of the sacrificial animals (Ex. 29:10,15,19) which for the initiation rites is an essential act but in the rules of sacrifices (Lev. 1–5) is prescribed only for private offerings, and in no case would the failure to follow the requirement disqualify the sacrifice. and the remainders of the blood⁶⁰The remainder of the blood collected by the Cohen after the required sprinkling of blood on the altar walls has to be poured into the base of the altar. But this act is not required for validity of the sacrifice; if the blood becomes impure after the sprinkling, the blood has to be otherwise disposed of but the sacrifice is unquestionably valid. These cases represent the points of difference between R. Ḥanina and R. Joḥanan. Babli 4b (bottom), switching attributions. which are not obstructing in future generations are obstructing here. Rebbi Ḥanina said, the diadem and Aaron’s mitre precede the sons’ belts⁶¹In dressing of the priests in initiation.. Jehudah the great says, you shall gird them with belts, Aaron and his sons⁶²Ex. 29:9, the commandment to Moses.. Rebbi Idi said, what you are saying is as a meritorious deed. But as a commandment, Moses brought near Aaron and his sons and washed them in water, and after that, he put the vest on him, and after that, Moses brought Aaron and his sons near and clothed them with shirts⁶³Lev. 8:6,7,13, description of the execution..

There are Tannaim who state: the diadem¹⁸⁸The diadem (Ex. 28:36–38) which is worn to eliminate iniquities of sancta, to legitimate sacrifices even if they do not completely satisfy the prescribed rules. propitiates on his forehead. There are Tannaim who state: even in a corner. He who says, the diadem propitiates on his forehead, it always shall be on his forehead¹⁸⁹Ex. 29:38.. But he who says, even in a corner, from the Day of Atonement¹⁹⁰When the High Priest officiates in white robes without the diadem.. He who says, the diadem propitiates on his forehead, supports Rebbi Yose ben Rebbi Abun; he who says, even in a corner, supports Rebbi Uqba.

¹⁵¹This text is from Yoma 1:1, Notes 184–190. Rebbi Yose ben Rebbi Abun in the name of Rebbi Joshua ben Levi: Every day¹⁵²Of the seven days of preparation. the High Priest dresses in his robes¹⁵³The eight garments prescribed for the High Priest., comes, and sacrifices the daily morning sacrifice. If there are vows or voluntary sacrifices¹⁵⁴The legal difference between a vow and a voluntary offering, which also needs dedication, is that a vow is formulated as a personal obligation, “I am taking upon me the obligation to offer such and such a sacrifice.” In that case, if the animal selected for the sacrifice becomes disqualified for any reason, the maker of the vow has to bring a replacement. A voluntary offering is a dedication, “this animal shall be such-and-such a sacrifice.” If the animal becomes disqualified, no replacement is due., he offers them. Then he goes to his house, and returns to bring the daily evening sacrifice, and comes to stay overnight in the Palhedrin lodge. Rebbi Uqba in the name of Rebbi Joshua ben Levi: He did this only on Sabbath and holidays¹⁵⁵He seems to imply every Sabbath and holiday during the year, including New Year’s Day and the Sabbath preceding the day of Atonement.. There are Tannaim who state: the diadem¹⁵⁶The diadem (Ex. 28:36–38) which is worn to eliminate iniquities of sancta, to legitimate sacrifices even if they do not completely satisfy the prescribed rules. propitiates on his forehead. There are Tannaim who state: even in a corner. He who says, the diadem propitiates on his forehead, it always shall be on his forehead¹⁵⁷Ex. 29:38.. But he who says, even in a corner, from the Day of Atonement¹⁵⁸When the High Priest officiates in white robes without the diadem.. He who says, the diadem propitiates on his forehead, supports Rebbi Yose ben Rebbi Abun; he who says, even in a corner, supports Rebbi Uqba.