Mga Sanggunian sa Talmud para sa Levitico 1:11: Jerusalem Talmud Berakhot, Jerusalem Talmud Pesachim & Jerusalem Talmud Yoma

“Two for the day”, that their slaughtering should be facing the day. That is what we have stated³³Mishnah Tamid 4:1. The entire passage is in Sifra Num. 142, in changed form Babli Yoma 62a, Tamid 31b.: The perpetual morning sacrifice was slaughtered at the Northwest corner at the second ring³⁴In the wall of the Temple enclosure, where the sacrifice is hung to be skinned and cut into pieces., facing the day³⁵I. e., the sun. Every holocaust sacrifice has to be slaughtered North of the altar (Lev. 1:11)., and the evening one was slaughtered at the Northeast corner at the second ring, facing the day. And³⁶This is not a continuation of the previous argument but another interpretation of “two for the day”, that the victims should be selected separately for the sacrifices of the day. that he should know which one was to be slaughtered in the morning and which one in the evening.

The rabbis of Caesarea asked: I could think that the one who receives or carries [the blood]¹⁴⁵The Cohen who receives the blood of the sacrifice slaughtered by a layman or Levite, and the one who carries it to the altar. These two actions are biblically required. Reception of the blood in a sanctified vessel is mentioned explicitly; the action of carrying the blood is required implicitly since slaughter of the sacrifice must be performed away from the altar (North of the altar for most holy sacrifices, Lev. 1:11; before the Tent of Meeting for simple sacrifices, Lev. 3:2,8,13). on leavened matter be liable. The verse says, sacrifice. Since slaughtering for sacrifice is particular in that one is liable for it outside [the Sanctuary], this excludes the one who receives or carries on leavened matter for which one is not liable outside¹⁴⁶In the prohibition of sacrifices outside the Sanctuary (Lev. 17), only slaughter (v.4), pouring and burning of the parts (v. 6) are mentioned. There exists liability for extirpation or a purification sacrifice even if the slaughter was performed so that collection of the blood and carrying it was not necessary.. I could think that one who burns parts on leavened matter be liable. The verse says, and he atones¹⁴⁷This expression is never used for the Pesaḥ. The reference is to the verses referring to purification sacrifices, Lev.4:26,31, from which it would appear that the burning of the fat on the altar is the atoning agent but which in Sifra Wayyiqra II (Ḥovah) Pereq 11 (5–6) is explained to refer only to the pouring of the blood.. Since pouring is particular in that it is indispensable for atonement, this excludes burning of the parts, which is not indispensable for atonement. Rebbi Jacob bar Zavdi asked before Rebbi Yose. Instead of arguing for absence of liability, argue for liability. I could think that the one who receives or carries [the blood]¹⁴⁸The argument shows that instead of “the one who receives or carries” one has to read “one who burns parts”. on leavened matter not be liable. The verse says, sacrifice. Since slaughtering for sacrifice is particular in that for it one is liable outside [the Sanctuary], I also am adding burning of the parts for which one is liable outside. I could think that one who burns parts on leavened matter¹⁴⁹The argument shows that instead of “one who burns parts” one has to read “the one who receives or carries”. not be liable. The verse says, and he atones. Since pouring is particular in that it is indispensable for atonement, I also am adding the one who receives or carries who is indispensable for atonement¹⁵⁰The argument of the rabbis of Caesarea is invalid since it can be turned upside down.. He said to him, anything equal in both respects instructs; anything not equal in both respects does not instruct. Sacrifice. Since slaughtering for sacrifice is particular in that it is indispensable for atonement and for it one is liable outside [the Sanctuary], this excludes the one who receives or carries on leavened matter for which one is not liable outside; it excludes burning of the parts, which is not indispensable for atonement¹⁵¹The statement of the rabbis of Caesarea is correct but their argument is incomplete..

HALAKHAH: What is “North of the altar” which is qualified for the slaughter of most holy sacrifices¹⁵⁴For the elevation sacrifice this is required in Lev. 1:11 ; for all other most holy sacrifices it is prescribed that they be slaughtered “at the place of the elevation sacrifice.”.? From the Northern wall of the altar to the Northern wall of the courtyard the entire width of the altar, i. e., 32 cubits¹⁵⁵The length of each side of the square altar, Mishnah Middot 3:1., the words of Rebbi¹⁵⁶In the Babli 36a (Zevaḥim 20a), “R. Yose ben R. Jehudah”. This reading is required here also since Rebbi is quoted later to extend the permitted area another 22 cubits Eastward.. Rebbi Eleazar ben Rebbi Simeon says, from before the House of Knives¹⁵⁷On the Northern wall between the Temple Hall and the altar there were 24 niches, one for each watch of priests, where they kept their slaughtering knives. up to¹⁵⁸The word עַד “up to” has to be deleted, since the place of the niches was there. Many verses in Lev. instruct that all kinds of most holy sacrifices must be slaughtered “before the Eternal”, i. e., to the East of the Temple Hall. between the Hall and the altar, to the Eastern¹⁵⁹“Eastern” must be deleted and replaced by “Northern”. The Eastern wall is at the entrance of the courtyard. wall of the courtyard. Rebbi adds: the place where Cohanim can enter, eleven cubits, and the place where Israel can enter, eleven cubits¹⁶⁰The area of the altar and westward could only be entered by Cohanim at the time of service; East of it was the courtyard of the Cohanim, 11 cubits wide, where Cohanim could enter at all times, even if not currently occupied. East of this was a space, also 11 wide, accessible to Israel males. Still further East was the women’s courtyard, 135 cubits wide (Middot 2:6). Rebbi adds that part of the area of all courtyards which is North of the altar., from the Northern rim of the altar to the Eastern wall of the courtyard.