Mga Sanggunian sa Talmud para sa Exodo 30:7: Jerusalem Talmud Yoma

Rebbi Jacob bar Aḥa said, Hilfai asked: What is the status of a fistful given on the setting of the night⁴⁷It is a biblical commandment that all leftovers from the service of a certain day have to be burned on the altar during the following night. Therefore the question has to be, what is the status of the next morning’s flour offering which was brought to the altar at dawn before the required new wood was formally brought to the altar after the removal of the previous day’s ashes.? Rebbi Jeremiah said, Hilfai asked: What is the status of the public parts on the setting of the night⁴⁸The same question as before, only referring to the parts of the sacrificial animals brought before the ritual setting of new logs in the morning. The questions remain unanswered also in the Babli. Menaḥot26b.? Is that not a baratta? Nothing precedes the daily sacrifice but incense⁴⁹Since the daily sacrifice is scheduled בבוקר “in the morning (Ex. 29:39) but the incense בבוקר בבוקר “in the early morning (Ex. 30:7); cf. Halakhah 3:5. Babli Pesaḥim59a.. The baratta as commandment, what he is asking is as impediment⁵⁰Is the service invalid if the precedences indicated by the verses are not followed?. Does the diadem cover up for impurity of the hands⁵¹Since except for the biblically ordained washing (“sanctification”) of hands and feet at the start of a priest’s period of service (Ex. 30:20,40:31–32) the rules of impurity of hands are purely rabbinical, and hands are purified by immersion in a miqweh, not by sanctification from the basin. The (unanswered) question is whether the diadem covers also non-biblical infractions of the rules.? Do hands become disqualified by leaving⁵²It is obvious that if a Cohen leaves the sacred precinct because he has finished his tour of duty, for the next tour he has to sanctify his hands and feet again. The question is whether his hands become rabbinically impure if he leaves the sacred precinct for a prescribed ritual act, such as depositing excess ashes outside the sacred domain.? Is that not a barattai If he sanctified⁵¹Since except for the biblically ordained washing (“sanctification”) of hands and feet at the start of a priest’s period of service (Ex. 30:20,40:31–32) the rules of impurity of hands are purely rabbinical, and hands are purified by immersion in a miqweh, not by sanctification from the basin. The (unanswered) question is whether the diadem covers also non-biblical infractions of the rules. his hands and feet and they became impure, he immerses them and they are pure; if he left they did not become disqualified because of leaving. This comes following the one who said, an overnight stay does not disqualify hands. What is his problem? [But here] it is following him who said, an overnight stay disqualifies hands. Do hands become impure for missing time? Is that not a baraita? If he sanctified his hands and feet today for tomorrow’s service⁵³It seems that one has to complete the sentence: the sanctification is valid..

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..