Is the dispute between Reish and Lakish and Rabbi Yochanan regarding the removal of the ashes (whether it is considered an avoda, a ritual, or not) a dispute also between tannaim? Rav and Levi disagree about a non-kohen who removes the ashes – is he liable for death in the hands of God or not? How does each one derive their opinion from the verse? The gemara raises some questions about Levi and also about both. Then, braitot are brought to strengthen each position. Why do they four lotteries and not just one? Do the priests wear holy garments or regular clothes when doing the lottery? Rav Nachman and Rav Sheshet disagree about this and each brings a psychological/behavioral explanation.
Yoma 24
05.05.2021 | כ״ג באייר תשפ״א
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Yoma 24
לְרַבּוֹת אֶת הַשְּׁחָקִים.
The phrase comes to include worn out garments, teaching that as long as they have not become tattered they may be used for Temple services.
״וְהִנִּיחָם שָׁם״, מְלַמֵּד שֶׁטְּעוּנִין גְּנִיזָה. רַבִּי דּוֹסָא אוֹמֵר: רְאוּיִן הֵן לְכֹהֵן הֶדְיוֹט, וּמָה תַּלְמוּד לוֹמַר ״וְהִנִּיחָם שָׁם״ — שֶׁלֹּא יִשְׁתַּמֵּשׁ בָּהֶן יוֹם הַכִּפּוּרִים אַחֵר.
The Gemara continues with another baraita connected to this debate. With regard to the garments of the High Priest, the Torah states: “And Aaron shall go into the tent of meeting, and he shall take off the linen garments that he had put on when he went into the Sanctuary, and shall leave them there” (Leviticus 16:23). This verse teaches that the linen garments worn by the High Priest during the Yom Kippur service require storing away, i.e., they may not be used again. Rabbi Dosa says: They do not have to be stored away, because although they may not be used again by the High Priest on a subsequent Yom Kippur, they are acceptable for use for a common priest. And what, then, is the meaning when the verse states: “And shall leave them there,” which implies that they are not to be used again? It means that the High Priest himself may not use them on a subsequent Yom Kippur for service in the Holy of Holies; it does not mean that they may not be used at all.
מַאי לָאו בְּהָא קָא מִיפַּלְגִי, דְּמָר סָבַר: עֲבוֹדָה הִיא, וּמָר סָבַר: לָאו עֲבוֹדָה הִיא.
The Gemara returns to the question of whether or not the removal of the ashes is considered a bona fide Temple service, requiring all four priestly garments, and whether or not this is the subject of debate between tanna’im. What, is it not with regard to this that Rabbi Yehuda and Rabbi Dosa disagree: One Sage, Rabbi Yehuda, who derives from the phrase “he shall wear” that all four garments are required, holds that the removal of the ashes is a bona fide service; and one Sage, Rabbi Dosa, who derives a different teaching from “he shall wear,” holds that it is not a bona fide service, and consequently only two of the four garments are required? Their dispute would therefore be identical to the dispute between Rabbi Yoḥanan and Reish Lakish.
לָא, דְּכוּלֵּי עָלְמָא עֲבוֹדָה הִיא, וְהָכָא בְּהָא קָא מִיפַּלְגִי, מָר סָבַר: צְרִיכָא קְרָא לְרַבּוֹיֵי, וּמָר סָבַר: לָא צְרִיכָא קְרָא לְרַבּוֹיֵי.
The Gemara rejects this suggestion: It is possible to say that this is not the subject of debate between these two tanna’im. Rather, everyone agrees that the removal of ashes is a bona fide Temple service requiring all four garments, and here they disagree about a different point, which is this: One Sage, Rabbi Yehuda, holds that a derivation from the verse is necessary to include the mitre and belt, which are not mentioned explicitly in the verse. And one Sage, Rabbi Dosa, holds that since the removal of the ash is a bona fide Temple service it is obvious that all four garments are required, so a derivation from a verse to include the other two garments is not necessary. Accordingly, both tanna’im are in agreement that the removal of ash is a bona fide service and requires all four priestly garments.
בָּעֵי רַבִּי אָבִין: תְּרוּמַת הַדֶּשֶׁן בְּכַמָּה? מִתְּרוּמַת מַעֲשֵׂר יָלְפִינַן לַהּ, אוֹ מִתְּרוּמַת מִדְיָן יָלְפִינַן לַהּ? תָּא שְׁמַע, דְּתָנֵי רַבִּי חִיָּיא: נֶאֱמַר כָּאן ״וְהֵרִים״, וְנֶאֱמַר לְהַלָּן ״וְהֵרִים״. מָה לְהַלָּן — בְּקוּמְצוֹ, אַף כָּאן — בְּקוּמְצוֹ.
§ Rabbi Avin raised a dilemma: How much ash must be removed in order to fulfill the mitzva of removal of the ashes? Do we derive it from the teruma of the tithe, the portion that the Levite sets aside for the priest, in which case one hundredth of the total is separated, or do we derive it from the donations that were set aside from the spoils of the war with Midian, where one five-hundredth was taken from the spoils of war (see Numbers 31:28)? Come and hear a teaching with regard to this dilemma. As Rabbi Ḥiyya taught in a baraita that it is stated here: “And he shall take up the ashes” (Leviticus 6:3), and it is said elsewhere, with regard to a meal-offering: “And he shall take up a handful of the choice flour of the meal-offering” (Leviticus 6:8). Just as there, the amount he removes is a handful of flour, so too, here, he removes a handful of ash. The amount of ashes removed from the altar is therefore not a fixed percentage of the total ash.
אָמַר רַב: אַרְבַּע עֲבוֹדוֹת זָר חַיָּיב עֲלֵיהֶן מִיתָה: זְרִיקָה, וְהַקְטָרָה, וְנִיסּוּךְ הַמַּיִם, וְנִיסּוּךְ הַיַּיִן. וְלֵוִי אָמַר: אַף תְּרוּמַת הַדֶּשֶׁן. וְכֵן תָּנֵי לֵוִי בְּמַתְנִיתֵיהּ: אַף תְּרוּמַת הַדֶּשֶׁן.
§ Rav said: Although a non-priest may not perform any Temple service, there are only four Temple services for which a non-priest is liable to receive the punishment of death by God’s hand for doing so. They are: Sprinkling sacrificial blood on the altar, and burning incense or parts of sacrificial animals on the altar, and pouring out the water libation on the altar on the festival of Sukkot, and pouring out the wine libation on the altar. And Levi said: This is true also for the removal of the ashes. And similarly, Levi taught in his collection of baraitot: The removal of ashes is also included among those services for which a non-priest incurs the death penalty if he performs them.
מַאי טַעְמָא דְרַב — דִּכְתִיב: ״וְאַתָּה וּבָנֶיךָ אִתְּךָ תִּשְׁמְרוּ אֶת כְּהוּנַּתְכֶם לְכׇל דְּבַר הַמִּזְבֵּחַ וּלְמִבֵּית לַפָּרוֹכֶת וַעֲבַדְתֶּם עֲבוֹדַת מַתָּנָה אֶתֵּן אֶת כְּהוּנַּתְכֶם וְהַזָּר הַקָּרֵב יוּמָת״. ״עֲבוֹדַת מַתָּנָה״ — וְלֹא עֲבוֹדַת סִילּוּק, ״וַעֲבַדְתֶּם״ — עֲבוֹדָה תַּמָּה, וְלֹא עֲבוֹדָה שֶׁיֵּשׁ אַחֲרֶיהָ עֲבוֹדָה.
The Gemara explains: What is the reason for Rav’s opinion? As it is written: “And you and your sons with you shall keep your priesthood in everything pertaining to the altar and to that within the veil; and you shall serve; I give you the priesthood as a service of gift; and the common man that draws near shall be put to death” (Numbers 18:7). Rav interprets this verse as follows: “A service of gift” indicates a service that involves giving, i.e., placing something on the altar, and not a service that involves removal from the altar, to the exclusion of removing the ashes. “And you shall serve [va’avadtem]” is interpreted as referring to a service that is complete [avoda tamma] on its own, such as sprinkling the blood, and not a service that is not complete, i.e., a service that is only a preparatory step and has another service after it that completes its purpose, such as slaughtering the animal or collecting its blood, which are only preparatory steps leading up to the sprinkling of the blood on the altar.
וְלֵוִי — רַבִּי רַחֲמָנָא ״לְכׇל דְּבַר הַמִּזְבֵּחַ״. וְרַב — הַהוּא לְאֵתוֹיֵי שֶׁבַע הַזָּאוֹת שֶׁבִּפְנִים וְשֶׁבִּמְצוֹרָע.
And what is the reason for the opinion of Levi? Why does he include the removal of ashes? According to him, the Merciful One includes this service by adding “in everything pertaining to the altar,” which teaches that all actions performed on the altar, including the removal of ashes, are significant and are prohibited to a non-priest on pain of death. The Gemara asks: And what does Rav learn from the phrase “in everything pertaining to the altar”? The Gemara answers: According to him, the word “everything” in that phrase comes to include the seven sprinklings that are performed inside the Sanctuary, when the blood of certain offerings is sprinkled on the veil of the Holy of Holies, and the seven sprinklings of oil of the leper, which are also performed inside the Sanctuary. Rav learns from the word “everything” that if a non-priest were to perform any of these actions he would be liable to receive the death penalty, despite the fact that they are not performed on the altar.
וְלֵוִי — נָפְקָא לֵיהּ מִ״דְּבַר״ וְ״כׇל דְּבַר״. וְרַב — ״דְּבַר״ וְ״כׇל דְּבַר״ לָא דָּרֵישׁ.
The Gemara asks: And from where does Levi derive these cases? The Gemara answers: He derives them from the superfluous wording of the text. As the entire phrase “pertaining to the altar” is superfluous, he derives from this the inclusion of the removal of the ashes. Additionally, the expression “everything pertaining” implies a further inclusion, from which he derives the internal sprinklings mentioned above. And what does Rav learn from this superfluous wording? Rav does not derive anything particular from the distinction between the expressions “pertaining to the altar” and “everything pertaining to the altar.”
וְאֵימָא: ״לְכׇל דְּבַר הַמִּזְבֵּחַ״ — כָּלַל, ״עֲבוֹדַת מַתָּנָה״ — פָּרַט, כְּלָל וּפְרָט. אֵין בַּכְּלָל אֶלָּא מַה שֶּׁבַּפְּרָט: עֲבוֹדַת מַתָּנָה — אִין, עֲבוֹדַת סִילּוּק — לָא! אָמַר קְרָא:
The Gemara asks about Levi’s position: But say that the verse should be interpreted as follows: “In everything pertaining” is a generalization, and “a service of gift” is a specification, indicating a case of a generalization followed by a specification. One of the principles of hermeneutics states that in such cases, the generalization includes only what is mentioned explicitly in the specification. Following that rule, one would conclude: A service of giving, i.e., placing on the altar, yes, this is included, but a service of removal is not included. This presents a difficulty for Levi. The Gemara responds that the verse states:
״וּלְמִבֵּית לַפָּרוֹכֶת וַעֲבַדְתֶּם״, ״אֶל מִבֵּית לַפָּרוֹכֶת״ הוּא דַּעֲבוֹדַת מַתָּנָה וְלֹא עֲבוֹדַת סִילּוּק. הָא בַּחוּץ — אֲפִילּוּ עֲבוֹדַת סִילּוּק.
“To that within the veil; and you shall serve; I give you the priesthood as a service of gift” (Numbers 18:7), indicating that it is only with regard to services that are performed within the veil, i.e., in the Holy of Holies, that there is a distinction between services, and a non-priest who performs services of giving there, such as sprinkling the blood inside the Holy of Holies on Yom Kippur, is subject to the death penalty, but not one who performs services of removing there, such as the removal of the censer from the Holy of Holies on Yom Kippur. This leads to the conclusion that when it comes to services performed outside of the Holy of Holies, a non-priest would be liable if he performed any service, even a service of removal, such as the removal of ashes from the altar.
אִי הָכִי, ״וַעֲבַדְתֶּם״ נָמֵי, ״אֶל מִבֵּית לַפָּרוֹכֶת״ הוּא דַּעֲבוֹדָה תַּמָּה וְלֹא עֲבוֹדָה שֶׁיֵּשׁ אַחֲרֶיהָ עֲבוֹדָה. הָא בַּחוּץ — אֲפִילּוּ עֲבוֹדָה שֶׁיֵּשׁ אַחֲרֶיהָ עֲבוֹדָה!
The Gemara asks: If it is so that the limitations of the verse apply only to those services performed in the Holy of Holies, one should say that the phrase: “And you shall serve [va’avadtem],” from which it is derived that one is liable only for a service that is complete [avoda tamma] on its own and not incomplete, should also be similarly limited to services performed to what is within the veil. In that case, the liability of the non-priest, which is limited to cases where he performs a complete service and does not apply if he performs a service that is only preparatory and has another service after it that completes its purpose, should apply only to services performed in the Holy of Holies. But for services performed outside the Holy of Holies, a non-priest should be liable even if it is a service that is incomplete and has a service after it.
״וַעֲבַדְתֶּם״ הֲדַר עָרְבֵיהּ קְרָא.
The Gemara answers: The phrase: “And you shall serve [va’avadtem],” which begins with the conjunction vav, meaning: And, indicates that the verse goes back and combines the service performed within the veil to services performed outside of it. This teaches that with regard to this halakha there is no difference between a service performed outside and a service performed inside.
בָּעֵי רָבָא: עֲבוֹדַת סִילּוּק בַּהֵיכָל, מַהוּ? לִפְנִים מְדַמֵּינַן לֵיהּ, אוֹ לְחוּץ מְדַמֵּינַן לֵיהּ?
According to Levi, if a non-priest performs a service involving removal within the veil, i.e., in the Holy of Holies, he does not incur the death penalty, but if he performs a service involving removal outside, such as the removal of the ashes from the external altar, he is liable to the death penalty. Rava raised a dilemma relating to Levi’s approach: What would be the halakha with regard to a service of removal performed in the Sanctuary chamber that is before the Holy of Holies, such as removing the burnt incense from the inner altar, or removing burnt wicks and leftover oil from the candelabrum? Do we compare such an act to a service performed inside the Holy of Holies, so that he would be exempt from the death penalty, or do we compare it to the outer service?
הֲדַר פַּשְׁטַהּ: ״מִבֵּית״, ״וּלְמִבֵּית״.
Rava himself went back and resolved the dilemma: Had the Torah said only: Within the veil, it would have been understood that it is referring only to actions performed in the Holy of Holies. But since the Torah says: And to what is within the veil, the added conjunction: And, teaches that it is referring to something else besides the Holy of Holies, i.e., the Sanctuary.
אֶלָּא מֵעַתָּה, זָר שֶׁסִּידֵּר אֶת הַשֻּׁלְחָן לִיחַיַּיב! אִיכָּא סִידּוּר בָּזִיכִין. סִידֵּר בָּזִיכִין לִיחַיַּיב! אִיכָּא סִילּוּק וְהַקְטָרָה.
The Gemara asks: However, if it is so that a non-priest is liable for performing a service that is complete on its own that takes place in the Sanctuary, one should say that a non-priest who arranges the loaves on the shewbread table should be liable. The Gemara answers: After arranging the bread there is still the arranging of the vessels of frankincense on the table that remains to be done, so the arrangement of the bread is not a service that is complete on its own. The Gemara asks: If so, a non-priest who arranges the vessels of frankincense on the table should be liable. The Gemara rejects this: After arranging the vessels, there is still the removal of these vessels and the burning of their frankincense on the altar that remain to be done; therefore, arranging the vessels is not considered a service that is complete on its own.
זָר שֶׁסִּידֵּר אֶת הַמְנוֹרָה לִיחַיַּיב! אִיכָּא נְתִינַת פְּתִילָה. נָתַן פְּתִילָה לִיחַיַּיב! אִיכָּא נְתִינַת שֶׁמֶן.
The Gemara asks further with regard to the notion that a non-priest is liable for performing a service that is complete on its own that takes place in the Sanctuary: If so, a non-priest who arranges the lamps of the candelabrum should be liable. The Gemara rejects this: There is still the placing of the wicks in the lamps that remains to be done, so arranging the lamps is not considered a service that is complete on its own. The Gemara asks: If so, a non-priest who placed a wick in the candelabrum’s lamps should be liable. The Gemara answers: That too is not a service that is complete on its own, as there is still the necessity of placing the oil.
נָתַן שֶׁמֶן לִיחַיַּיב! אִיכָּא הַדְלָקָה. הִדְלִיק לִיחַיַּיב! הַדְלָקָה לָאו עֲבוֹדָה הִיא.
The Gemara asks: If so, a non-priest who placed the oil should be liable. The Gemara answers: That too is not a service that is complete on its own, as there is still the service of lighting that needs to be done. The Gemara asks: If so, if a non-priest who lit the lamps should be liable. The Gemara answers: Lighting the lamps is not considered a bona fide Temple service, since in doing so nothing is done to the candelabrum itself.
וְלָא? וְהָתַנְיָא: ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ וְעָרְכוּ עֵצִים עַל הָאֵשׁ״, לִימֵּד עַל הַצָּתַת אֲלִיתָא שֶׁלֹּא תְּהֵא אֶלָּא בְּכֹהֵן כָּשֵׁר וּבִכְלִי שָׁרֵת! הַצָּתַת אֲלִיתָא — עֲבוֹדָה הִיא, הַדְלָקָה — לָאו עֲבוֹדָה הִיא.
The Gemara asks: And is kindling a fire really not considered a Temple service? But wasn’t it taught in a baraita that it is written: “And the sons of Aaron the priest shall put fire upon the altar and lay out wood in order upon the fire” (Leviticus 1:7), which teaches that the kindling of chips [alita] added to keep the altar’s fire going must be performed only by a proper priest and that he must be wearing the priestly garments? This shows that kindling is considered a service. The Gemara answers: Kindling the chips is a bona fide service, but lighting the candelabrum is not a bona fide service.
אֶלָּא מֵעַתָּה, זָר שֶׁסִּידֵּר אֶת הַמַּעֲרָכָה לִיחַיַּיב! אִיכָּא סִידּוּר שְׁנֵי גְּזִירֵי עֵצִים. סִידֵּר שְׁנֵי גְזִירִין לִיחַיַּיב! אִיכָּא סִידּוּר אֵבָרִים.
The Gemara further asks: However, if it is so that a non-priest is liable for performing any service involving placing, as established above, a non-priest who set up the arrangement of wood on the altar should be liable, since that is a service involving placing. The Gemara answers: There is still the mitzva of the arrangement of two logs on the altar that remains to be done, so that setting up the arrangement of wood is not a service that is complete on its own. The Gemara asks: If so, a non-priest who arranged the two logs should be liable. The Gemara answers: There is still the arrangement of limbs of offerings on the fire that remains to be done, so placing the two logs is also not considered a service that is complete on its own.
וְהָא אָמַר רַב אַסִּי אָמַר רַבִּי יוֹחָנָן: זָר שֶׁסִּידֵּר שְׁנֵי גְּזִירֵי עֵצִים חַיָּיב! בְּהָא פְּלִיגִי, מָר סָבַר: עֲבוֹדָה תַּמָּה הִיא, וּמָר סָבַר: לָאו עֲבוֹדָה תַּמָּה הִיא.
The Gemara asks: But didn’t Rav Asi say that Rabbi Yoḥanan said: A non-priest who arranged the two pieces of wood is liable? This shows that placing the two logs is a complete service and contradicts Rav’s statement that a non-priest is liable only if he performs the four services that he mentioned above. The Gemara answers: Indeed, Rav and Rabbi Yoḥanan disagree on this point. One Sage, Rabbi Yoḥanan, holds that the placement of the two logs is a service that is complete on its own, as the arrangement of limbs that follows is not considered a continuation of the setting up of the wood; and one Sage, Rav, holds that the placement of the two logs is not considered a service that is complete on its own, since it is followed by the arrangement of the limbs on the wood.
תַּנְיָא כְּווֹתֵיהּ דְּרַב, תַּנְיָא כְּווֹתֵיהּ דְּלֵוִי. תַּנְיָא כְּווֹתֵיהּ דְּרַב: עֲבוֹדוֹת שֶׁזָּר חַיָּיב עֲלֵיהֶם מִיתָה: זְרִיקַת דָּם בֵּין לְפָנִים בֵּין לִפְנַי וְלִפְנִים, וְהַמַּזֶּה בְּחַטַּאת הָעוֹף, וְהַמְמַצֶּה, וְהַמַּקְטִיר בְּעוֹלַת הָעוֹף, וְהַמְנַסֵּךְ שְׁלֹשָׁה לוּגִּין מַיִם, וּשְׁלֹשָׁה לוּגִּין יַיִן.
The Gemara returns to the disagreement between Rav and Levi and notes: It was taught in a baraita in accordance with the opinion of Rav, and it was taught in a second baraita in accordance with the opinion of Levi. It was taught in a baraita in accordance with the opinion of Rav: These are the services for which a non-priest who performs them is liable to receive the penalty of death by God’s hand: One who performs the sprinkling of blood, whether inside the Sanctuary; on the golden altar or at the veil; or inside the innermost chamber, the Holy of Holies, on Yom Kippur; or outside on the main altar; and one who sprinkles blood in the case of a bird sin-offering; and one who squeezes the blood of a bird burnt-offering on the wall of the altar or burns the bird on the altar; and one who pours out three log of water on the altar for the Sukkot water libation or three log of wine on the altar for an ordinary libation. The removal of ashes from the altar is not listed here.
תַּנְיָא כְּווֹתֵיהּ דְּלֵוִי: עֲבוֹדוֹת שֶׁזָּר חַיָּיב עֲלֵיהֶן מִיתָה: הַמֵּרִים אֶת הַדֶּשֶׁן, וְשֶׁבַע הַזָּאוֹת שֶׁבִּפְנִים, וְשֶׁבִּמְצוֹרָע, וְהַמַּעֲלֶה עַל גַּבֵּי הַמִּזְבֵּחַ בֵּין דָּבָר כָּשֵׁר בֵּין דָּבָר פָּסוּל.
It was taught in a baraita in accordance with the opinion of Levi: These are the services for which a non-priest who performs them is liable to receive the penalty of death by God’s hand: One who removes the ashes from the altar; one who performs the seven sprinklings that are performed inside the Sanctuary or the sprinklings of the leper; and one who raises up an offering onto the altar, whether it is a proper offering or a disqualified one. In this baraita, the removal of ashes is listed.
לָמָּה מְפַיְּסִין? לָמָּה מְפַיְּסִין?! כְּדַאֲמַרַן! אֶלָּא: לָמָּה מְפַיְּסִין וְחוֹזְרִין וּמְפַיְּסִין!
§ The Gemara returns to its interpretation of the mishna. The mishna states that there were four lotteries held in the Temple every day. One of the Sages asked: Why did the Temple authorities hold lotteries? Before answering the question, the Gemara expresses astonishment at the question itself: Why did they hold lotteries? The reason is as we said clearly in the mishna: To prevent quarrels among the priests. The Gemara explains: Rather, this is the meaning of the question: Why did they assemble all the priests together and hold a lottery, and once again gather them together to hold another lottery, four times, when the priests could be gathered one time and all the necessary lotteries held at that time?
אָמַר רַבִּי יוֹחָנָן: כְּדֵי לְהַרְגִּישׁ כׇּל הָעֲזָרָה, שֶׁנֶּאֱמַר: ״אֲשֶׁר יַחְדָּיו נַמְתִּיק סוֹד בְּבֵית אֱלֹהִים נְהַלֵּךְ בְּרָגֶשׁ״.
Rabbi Yoḥanan said: It was done this way in order to create a commotion throughout the Temple courtyard, as the priests would converge from all over to assemble there, as it is stated: “We took sweet counsel together, in the House of God we walked with the throng” (Psalms 55:15). This verse teaches that it is proper to stir up a commotion and to cause public excitement in the course of the Temple services and the preliminary steps leading up to them, such as the assignment of tasks to the priests.
בַּמֶּה מְפַיְּסִין? רַב נַחְמָן אָמַר: בְּבִגְדֵי חוֹל, וְרַב שֵׁשֶׁת אָמַר: בְּבִגְדֵי קֹדֶשׁ.
The Gemara asks: With what garments were the priests clothed when they held the lottery? Rav Naḥman said: The priests were clothed in their own non-sacred garments. And Rav Sheshet said: The priests were dressed in the priestly sacred garments.
רַב נַחְמָן אָמַר: בְּבִגְדֵי חוֹל, דְּאִי אָמְרַתְּ בְּבִגְדֵי קֹדֶשׁ, אִיכָּא בַּעֲלֵי זְרוֹעוֹת דְּחָמְסִי וְעָבְדִי. רַב שֵׁשֶׁת אָמַר: בְּבִגְדֵי קֹדֶשׁ, דְּאִי אָמְרַתְּ בְּבִגְדֵי חוֹל, אַגַּב חַבִּיבוּתֵיהּ מִיקְּרוּ וְעָבְדִי.
The Gemara explains the two approaches. Rav Naḥman said: The priests were dressed in non-sacred garments, because if you say the lottery was to be held when they were dressed in their sacred garments, there are strong-armed men who might act with force and perform the service even if they did not win the lottery. Since they were already wearing the sacred garments, they would simply force their way into performing the service. Rav Sheshet said: They were wearing the sacred garments, as, if you say they wore their non-sacred garments, due to the fact that the service was so beloved to them, in their excitement over having been granted the privilege to perform the service, it may happen that they would perform the service immediately, forgetting to don their sacred garments, thereby disqualifying the service.
אָמַר רַב נַחְמָן: מְנָא אָמֵינָא לַהּ, דִּתְנַן: מְסָרוּן לַחַזָּנִין וְהָיוּ מַפְשִׁיטִין אוֹתָן אֶת בִּגְדֵיהֶן, וְלֹא הָיוּ מַנִּיחִין עֲלֵיהֶן אֶלָּא מִכְנָסַיִם בִּלְבַד.
Rav Naḥman said: From where do I state my opinion? As we learned in a mishna: After the lottery they gave the priests over to the attendants, and they would take their clothes off them and they would leave only their trousers on them.
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In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
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I’ve been studying Talmud since the ’90s, and decided to take on Daf Yomi two years ago. I wanted to attempt the challenge of a day-to-day, very Jewish activity. Some days are so interesting and some days are so boring. But I’m still here.
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My family recently made Aliyah, because we believe the next chapter in the story of the Jewish people is being written here, and we want to be a part of it. Daf Yomi, on the other hand, connects me BACK, to those who wrote earlier chapters thousands of years ago. So, I feel like I’m living in the middle of this epic story. I’m learning how it all began, and looking ahead to see where it goes!
Tina Lamm
Jerusalem, Israel
Ive been learning Gmara since 5th grade and always loved it. Have always wanted to do Daf Yomi and now with Michelle Farber’s online classes it made it much easier to do! Really enjoying the experience thank you!!
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Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
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I started learning Daf Yomi to fill what I saw as a large gap in my Jewish education. I also hope to inspire my three daughters to ensure that they do not allow the same Talmud-sized gap to form in their own educations. I am so proud to be a part of the Hadran community, and I have loved learning so many of the stories and halachot that we have seen so far. I look forward to continuing!
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I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Batsheva Pava
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My first Talmud class experience was a weekly group in 1971 studying Taanit. In 2007 I resumed Talmud study with a weekly group I continue learning with. January 2020, I was inspired to try learning Daf Yomi. A friend introduced me to Daf Yomi for Women and Rabbanit Michelle Farber, I have kept with this program and look forward, G- willing, to complete the entire Shas with Hadran.
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I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!
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I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
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I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
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I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
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I started learning daf in January, 2020, being inspired by watching the Siyyum Hashas in Binyanei Haumah. I wasn’t sure I would be able to keep up with the task. When I went to school, Gemara was not an option. Fast forward to March, 2022, and each day starts with the daf. The challenge is now learning the intricacies of delving into the actual learning. Hadran community, thank you!
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I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
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At almost 70 I am just beginning my journey with Talmud and Hadran. I began not late, but right when I was called to learn. It is never too late to begin! The understanding patience of staff and participants with more experience and knowledge has been fabulous. The joy of learning never stops and for me. It is a new life, a new light, a new depth of love of The Holy One, Blessed be He.
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I had dreamed of doing daf yomi since I had my first serious Talmud class 18 years ago at Pardes with Rahel Berkovitz, and then a couple of summers with Leah Rosenthal. There is no way I would be able to do it without another wonderful teacher, Michelle, and the Hadran organization. I wake up and am excited to start each day with the next daf.
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In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
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לְרַבּוֹת אֶת הַשְּׁחָקִים.
The phrase comes to include worn out garments, teaching that as long as they have not become tattered they may be used for Temple services.
״וְהִנִּיחָם שָׁם״, מְלַמֵּד שֶׁטְּעוּנִין גְּנִיזָה. רַבִּי דּוֹסָא אוֹמֵר: רְאוּיִן הֵן לְכֹהֵן הֶדְיוֹט, וּמָה תַּלְמוּד לוֹמַר ״וְהִנִּיחָם שָׁם״ — שֶׁלֹּא יִשְׁתַּמֵּשׁ בָּהֶן יוֹם הַכִּפּוּרִים אַחֵר.
The Gemara continues with another baraita connected to this debate. With regard to the garments of the High Priest, the Torah states: “And Aaron shall go into the tent of meeting, and he shall take off the linen garments that he had put on when he went into the Sanctuary, and shall leave them there” (Leviticus 16:23). This verse teaches that the linen garments worn by the High Priest during the Yom Kippur service require storing away, i.e., they may not be used again. Rabbi Dosa says: They do not have to be stored away, because although they may not be used again by the High Priest on a subsequent Yom Kippur, they are acceptable for use for a common priest. And what, then, is the meaning when the verse states: “And shall leave them there,” which implies that they are not to be used again? It means that the High Priest himself may not use them on a subsequent Yom Kippur for service in the Holy of Holies; it does not mean that they may not be used at all.
מַאי לָאו בְּהָא קָא מִיפַּלְגִי, דְּמָר סָבַר: עֲבוֹדָה הִיא, וּמָר סָבַר: לָאו עֲבוֹדָה הִיא.
The Gemara returns to the question of whether or not the removal of the ashes is considered a bona fide Temple service, requiring all four priestly garments, and whether or not this is the subject of debate between tanna’im. What, is it not with regard to this that Rabbi Yehuda and Rabbi Dosa disagree: One Sage, Rabbi Yehuda, who derives from the phrase “he shall wear” that all four garments are required, holds that the removal of the ashes is a bona fide service; and one Sage, Rabbi Dosa, who derives a different teaching from “he shall wear,” holds that it is not a bona fide service, and consequently only two of the four garments are required? Their dispute would therefore be identical to the dispute between Rabbi Yoḥanan and Reish Lakish.
לָא, דְּכוּלֵּי עָלְמָא עֲבוֹדָה הִיא, וְהָכָא בְּהָא קָא מִיפַּלְגִי, מָר סָבַר: צְרִיכָא קְרָא לְרַבּוֹיֵי, וּמָר סָבַר: לָא צְרִיכָא קְרָא לְרַבּוֹיֵי.
The Gemara rejects this suggestion: It is possible to say that this is not the subject of debate between these two tanna’im. Rather, everyone agrees that the removal of ashes is a bona fide Temple service requiring all four garments, and here they disagree about a different point, which is this: One Sage, Rabbi Yehuda, holds that a derivation from the verse is necessary to include the mitre and belt, which are not mentioned explicitly in the verse. And one Sage, Rabbi Dosa, holds that since the removal of the ash is a bona fide Temple service it is obvious that all four garments are required, so a derivation from a verse to include the other two garments is not necessary. Accordingly, both tanna’im are in agreement that the removal of ash is a bona fide service and requires all four priestly garments.
בָּעֵי רַבִּי אָבִין: תְּרוּמַת הַדֶּשֶׁן בְּכַמָּה? מִתְּרוּמַת מַעֲשֵׂר יָלְפִינַן לַהּ, אוֹ מִתְּרוּמַת מִדְיָן יָלְפִינַן לַהּ? תָּא שְׁמַע, דְּתָנֵי רַבִּי חִיָּיא: נֶאֱמַר כָּאן ״וְהֵרִים״, וְנֶאֱמַר לְהַלָּן ״וְהֵרִים״. מָה לְהַלָּן — בְּקוּמְצוֹ, אַף כָּאן — בְּקוּמְצוֹ.
§ Rabbi Avin raised a dilemma: How much ash must be removed in order to fulfill the mitzva of removal of the ashes? Do we derive it from the teruma of the tithe, the portion that the Levite sets aside for the priest, in which case one hundredth of the total is separated, or do we derive it from the donations that were set aside from the spoils of the war with Midian, where one five-hundredth was taken from the spoils of war (see Numbers 31:28)? Come and hear a teaching with regard to this dilemma. As Rabbi Ḥiyya taught in a baraita that it is stated here: “And he shall take up the ashes” (Leviticus 6:3), and it is said elsewhere, with regard to a meal-offering: “And he shall take up a handful of the choice flour of the meal-offering” (Leviticus 6:8). Just as there, the amount he removes is a handful of flour, so too, here, he removes a handful of ash. The amount of ashes removed from the altar is therefore not a fixed percentage of the total ash.
אָמַר רַב: אַרְבַּע עֲבוֹדוֹת זָר חַיָּיב עֲלֵיהֶן מִיתָה: זְרִיקָה, וְהַקְטָרָה, וְנִיסּוּךְ הַמַּיִם, וְנִיסּוּךְ הַיַּיִן. וְלֵוִי אָמַר: אַף תְּרוּמַת הַדֶּשֶׁן. וְכֵן תָּנֵי לֵוִי בְּמַתְנִיתֵיהּ: אַף תְּרוּמַת הַדֶּשֶׁן.
§ Rav said: Although a non-priest may not perform any Temple service, there are only four Temple services for which a non-priest is liable to receive the punishment of death by God’s hand for doing so. They are: Sprinkling sacrificial blood on the altar, and burning incense or parts of sacrificial animals on the altar, and pouring out the water libation on the altar on the festival of Sukkot, and pouring out the wine libation on the altar. And Levi said: This is true also for the removal of the ashes. And similarly, Levi taught in his collection of baraitot: The removal of ashes is also included among those services for which a non-priest incurs the death penalty if he performs them.
מַאי טַעְמָא דְרַב — דִּכְתִיב: ״וְאַתָּה וּבָנֶיךָ אִתְּךָ תִּשְׁמְרוּ אֶת כְּהוּנַּתְכֶם לְכׇל דְּבַר הַמִּזְבֵּחַ וּלְמִבֵּית לַפָּרוֹכֶת וַעֲבַדְתֶּם עֲבוֹדַת מַתָּנָה אֶתֵּן אֶת כְּהוּנַּתְכֶם וְהַזָּר הַקָּרֵב יוּמָת״. ״עֲבוֹדַת מַתָּנָה״ — וְלֹא עֲבוֹדַת סִילּוּק, ״וַעֲבַדְתֶּם״ — עֲבוֹדָה תַּמָּה, וְלֹא עֲבוֹדָה שֶׁיֵּשׁ אַחֲרֶיהָ עֲבוֹדָה.
The Gemara explains: What is the reason for Rav’s opinion? As it is written: “And you and your sons with you shall keep your priesthood in everything pertaining to the altar and to that within the veil; and you shall serve; I give you the priesthood as a service of gift; and the common man that draws near shall be put to death” (Numbers 18:7). Rav interprets this verse as follows: “A service of gift” indicates a service that involves giving, i.e., placing something on the altar, and not a service that involves removal from the altar, to the exclusion of removing the ashes. “And you shall serve [va’avadtem]” is interpreted as referring to a service that is complete [avoda tamma] on its own, such as sprinkling the blood, and not a service that is not complete, i.e., a service that is only a preparatory step and has another service after it that completes its purpose, such as slaughtering the animal or collecting its blood, which are only preparatory steps leading up to the sprinkling of the blood on the altar.
וְלֵוִי — רַבִּי רַחֲמָנָא ״לְכׇל דְּבַר הַמִּזְבֵּחַ״. וְרַב — הַהוּא לְאֵתוֹיֵי שֶׁבַע הַזָּאוֹת שֶׁבִּפְנִים וְשֶׁבִּמְצוֹרָע.
And what is the reason for the opinion of Levi? Why does he include the removal of ashes? According to him, the Merciful One includes this service by adding “in everything pertaining to the altar,” which teaches that all actions performed on the altar, including the removal of ashes, are significant and are prohibited to a non-priest on pain of death. The Gemara asks: And what does Rav learn from the phrase “in everything pertaining to the altar”? The Gemara answers: According to him, the word “everything” in that phrase comes to include the seven sprinklings that are performed inside the Sanctuary, when the blood of certain offerings is sprinkled on the veil of the Holy of Holies, and the seven sprinklings of oil of the leper, which are also performed inside the Sanctuary. Rav learns from the word “everything” that if a non-priest were to perform any of these actions he would be liable to receive the death penalty, despite the fact that they are not performed on the altar.
וְלֵוִי — נָפְקָא לֵיהּ מִ״דְּבַר״ וְ״כׇל דְּבַר״. וְרַב — ״דְּבַר״ וְ״כׇל דְּבַר״ לָא דָּרֵישׁ.
The Gemara asks: And from where does Levi derive these cases? The Gemara answers: He derives them from the superfluous wording of the text. As the entire phrase “pertaining to the altar” is superfluous, he derives from this the inclusion of the removal of the ashes. Additionally, the expression “everything pertaining” implies a further inclusion, from which he derives the internal sprinklings mentioned above. And what does Rav learn from this superfluous wording? Rav does not derive anything particular from the distinction between the expressions “pertaining to the altar” and “everything pertaining to the altar.”
וְאֵימָא: ״לְכׇל דְּבַר הַמִּזְבֵּחַ״ — כָּלַל, ״עֲבוֹדַת מַתָּנָה״ — פָּרַט, כְּלָל וּפְרָט. אֵין בַּכְּלָל אֶלָּא מַה שֶּׁבַּפְּרָט: עֲבוֹדַת מַתָּנָה — אִין, עֲבוֹדַת סִילּוּק — לָא! אָמַר קְרָא:
The Gemara asks about Levi’s position: But say that the verse should be interpreted as follows: “In everything pertaining” is a generalization, and “a service of gift” is a specification, indicating a case of a generalization followed by a specification. One of the principles of hermeneutics states that in such cases, the generalization includes only what is mentioned explicitly in the specification. Following that rule, one would conclude: A service of giving, i.e., placing on the altar, yes, this is included, but a service of removal is not included. This presents a difficulty for Levi. The Gemara responds that the verse states:
״וּלְמִבֵּית לַפָּרוֹכֶת וַעֲבַדְתֶּם״, ״אֶל מִבֵּית לַפָּרוֹכֶת״ הוּא דַּעֲבוֹדַת מַתָּנָה וְלֹא עֲבוֹדַת סִילּוּק. הָא בַּחוּץ — אֲפִילּוּ עֲבוֹדַת סִילּוּק.
“To that within the veil; and you shall serve; I give you the priesthood as a service of gift” (Numbers 18:7), indicating that it is only with regard to services that are performed within the veil, i.e., in the Holy of Holies, that there is a distinction between services, and a non-priest who performs services of giving there, such as sprinkling the blood inside the Holy of Holies on Yom Kippur, is subject to the death penalty, but not one who performs services of removing there, such as the removal of the censer from the Holy of Holies on Yom Kippur. This leads to the conclusion that when it comes to services performed outside of the Holy of Holies, a non-priest would be liable if he performed any service, even a service of removal, such as the removal of ashes from the altar.
אִי הָכִי, ״וַעֲבַדְתֶּם״ נָמֵי, ״אֶל מִבֵּית לַפָּרוֹכֶת״ הוּא דַּעֲבוֹדָה תַּמָּה וְלֹא עֲבוֹדָה שֶׁיֵּשׁ אַחֲרֶיהָ עֲבוֹדָה. הָא בַּחוּץ — אֲפִילּוּ עֲבוֹדָה שֶׁיֵּשׁ אַחֲרֶיהָ עֲבוֹדָה!
The Gemara asks: If it is so that the limitations of the verse apply only to those services performed in the Holy of Holies, one should say that the phrase: “And you shall serve [va’avadtem],” from which it is derived that one is liable only for a service that is complete [avoda tamma] on its own and not incomplete, should also be similarly limited to services performed to what is within the veil. In that case, the liability of the non-priest, which is limited to cases where he performs a complete service and does not apply if he performs a service that is only preparatory and has another service after it that completes its purpose, should apply only to services performed in the Holy of Holies. But for services performed outside the Holy of Holies, a non-priest should be liable even if it is a service that is incomplete and has a service after it.
״וַעֲבַדְתֶּם״ הֲדַר עָרְבֵיהּ קְרָא.
The Gemara answers: The phrase: “And you shall serve [va’avadtem],” which begins with the conjunction vav, meaning: And, indicates that the verse goes back and combines the service performed within the veil to services performed outside of it. This teaches that with regard to this halakha there is no difference between a service performed outside and a service performed inside.
בָּעֵי רָבָא: עֲבוֹדַת סִילּוּק בַּהֵיכָל, מַהוּ? לִפְנִים מְדַמֵּינַן לֵיהּ, אוֹ לְחוּץ מְדַמֵּינַן לֵיהּ?
According to Levi, if a non-priest performs a service involving removal within the veil, i.e., in the Holy of Holies, he does not incur the death penalty, but if he performs a service involving removal outside, such as the removal of the ashes from the external altar, he is liable to the death penalty. Rava raised a dilemma relating to Levi’s approach: What would be the halakha with regard to a service of removal performed in the Sanctuary chamber that is before the Holy of Holies, such as removing the burnt incense from the inner altar, or removing burnt wicks and leftover oil from the candelabrum? Do we compare such an act to a service performed inside the Holy of Holies, so that he would be exempt from the death penalty, or do we compare it to the outer service?
הֲדַר פַּשְׁטַהּ: ״מִבֵּית״, ״וּלְמִבֵּית״.
Rava himself went back and resolved the dilemma: Had the Torah said only: Within the veil, it would have been understood that it is referring only to actions performed in the Holy of Holies. But since the Torah says: And to what is within the veil, the added conjunction: And, teaches that it is referring to something else besides the Holy of Holies, i.e., the Sanctuary.
אֶלָּא מֵעַתָּה, זָר שֶׁסִּידֵּר אֶת הַשֻּׁלְחָן לִיחַיַּיב! אִיכָּא סִידּוּר בָּזִיכִין. סִידֵּר בָּזִיכִין לִיחַיַּיב! אִיכָּא סִילּוּק וְהַקְטָרָה.
The Gemara asks: However, if it is so that a non-priest is liable for performing a service that is complete on its own that takes place in the Sanctuary, one should say that a non-priest who arranges the loaves on the shewbread table should be liable. The Gemara answers: After arranging the bread there is still the arranging of the vessels of frankincense on the table that remains to be done, so the arrangement of the bread is not a service that is complete on its own. The Gemara asks: If so, a non-priest who arranges the vessels of frankincense on the table should be liable. The Gemara rejects this: After arranging the vessels, there is still the removal of these vessels and the burning of their frankincense on the altar that remain to be done; therefore, arranging the vessels is not considered a service that is complete on its own.
זָר שֶׁסִּידֵּר אֶת הַמְנוֹרָה לִיחַיַּיב! אִיכָּא נְתִינַת פְּתִילָה. נָתַן פְּתִילָה לִיחַיַּיב! אִיכָּא נְתִינַת שֶׁמֶן.
The Gemara asks further with regard to the notion that a non-priest is liable for performing a service that is complete on its own that takes place in the Sanctuary: If so, a non-priest who arranges the lamps of the candelabrum should be liable. The Gemara rejects this: There is still the placing of the wicks in the lamps that remains to be done, so arranging the lamps is not considered a service that is complete on its own. The Gemara asks: If so, a non-priest who placed a wick in the candelabrum’s lamps should be liable. The Gemara answers: That too is not a service that is complete on its own, as there is still the necessity of placing the oil.
נָתַן שֶׁמֶן לִיחַיַּיב! אִיכָּא הַדְלָקָה. הִדְלִיק לִיחַיַּיב! הַדְלָקָה לָאו עֲבוֹדָה הִיא.
The Gemara asks: If so, a non-priest who placed the oil should be liable. The Gemara answers: That too is not a service that is complete on its own, as there is still the service of lighting that needs to be done. The Gemara asks: If so, if a non-priest who lit the lamps should be liable. The Gemara answers: Lighting the lamps is not considered a bona fide Temple service, since in doing so nothing is done to the candelabrum itself.
וְלָא? וְהָתַנְיָא: ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ וְעָרְכוּ עֵצִים עַל הָאֵשׁ״, לִימֵּד עַל הַצָּתַת אֲלִיתָא שֶׁלֹּא תְּהֵא אֶלָּא בְּכֹהֵן כָּשֵׁר וּבִכְלִי שָׁרֵת! הַצָּתַת אֲלִיתָא — עֲבוֹדָה הִיא, הַדְלָקָה — לָאו עֲבוֹדָה הִיא.
The Gemara asks: And is kindling a fire really not considered a Temple service? But wasn’t it taught in a baraita that it is written: “And the sons of Aaron the priest shall put fire upon the altar and lay out wood in order upon the fire” (Leviticus 1:7), which teaches that the kindling of chips [alita] added to keep the altar’s fire going must be performed only by a proper priest and that he must be wearing the priestly garments? This shows that kindling is considered a service. The Gemara answers: Kindling the chips is a bona fide service, but lighting the candelabrum is not a bona fide service.
אֶלָּא מֵעַתָּה, זָר שֶׁסִּידֵּר אֶת הַמַּעֲרָכָה לִיחַיַּיב! אִיכָּא סִידּוּר שְׁנֵי גְּזִירֵי עֵצִים. סִידֵּר שְׁנֵי גְזִירִין לִיחַיַּיב! אִיכָּא סִידּוּר אֵבָרִים.
The Gemara further asks: However, if it is so that a non-priest is liable for performing any service involving placing, as established above, a non-priest who set up the arrangement of wood on the altar should be liable, since that is a service involving placing. The Gemara answers: There is still the mitzva of the arrangement of two logs on the altar that remains to be done, so that setting up the arrangement of wood is not a service that is complete on its own. The Gemara asks: If so, a non-priest who arranged the two logs should be liable. The Gemara answers: There is still the arrangement of limbs of offerings on the fire that remains to be done, so placing the two logs is also not considered a service that is complete on its own.
וְהָא אָמַר רַב אַסִּי אָמַר רַבִּי יוֹחָנָן: זָר שֶׁסִּידֵּר שְׁנֵי גְּזִירֵי עֵצִים חַיָּיב! בְּהָא פְּלִיגִי, מָר סָבַר: עֲבוֹדָה תַּמָּה הִיא, וּמָר סָבַר: לָאו עֲבוֹדָה תַּמָּה הִיא.
The Gemara asks: But didn’t Rav Asi say that Rabbi Yoḥanan said: A non-priest who arranged the two pieces of wood is liable? This shows that placing the two logs is a complete service and contradicts Rav’s statement that a non-priest is liable only if he performs the four services that he mentioned above. The Gemara answers: Indeed, Rav and Rabbi Yoḥanan disagree on this point. One Sage, Rabbi Yoḥanan, holds that the placement of the two logs is a service that is complete on its own, as the arrangement of limbs that follows is not considered a continuation of the setting up of the wood; and one Sage, Rav, holds that the placement of the two logs is not considered a service that is complete on its own, since it is followed by the arrangement of the limbs on the wood.
תַּנְיָא כְּווֹתֵיהּ דְּרַב, תַּנְיָא כְּווֹתֵיהּ דְּלֵוִי. תַּנְיָא כְּווֹתֵיהּ דְּרַב: עֲבוֹדוֹת שֶׁזָּר חַיָּיב עֲלֵיהֶם מִיתָה: זְרִיקַת דָּם בֵּין לְפָנִים בֵּין לִפְנַי וְלִפְנִים, וְהַמַּזֶּה בְּחַטַּאת הָעוֹף, וְהַמְמַצֶּה, וְהַמַּקְטִיר בְּעוֹלַת הָעוֹף, וְהַמְנַסֵּךְ שְׁלֹשָׁה לוּגִּין מַיִם, וּשְׁלֹשָׁה לוּגִּין יַיִן.
The Gemara returns to the disagreement between Rav and Levi and notes: It was taught in a baraita in accordance with the opinion of Rav, and it was taught in a second baraita in accordance with the opinion of Levi. It was taught in a baraita in accordance with the opinion of Rav: These are the services for which a non-priest who performs them is liable to receive the penalty of death by God’s hand: One who performs the sprinkling of blood, whether inside the Sanctuary; on the golden altar or at the veil; or inside the innermost chamber, the Holy of Holies, on Yom Kippur; or outside on the main altar; and one who sprinkles blood in the case of a bird sin-offering; and one who squeezes the blood of a bird burnt-offering on the wall of the altar or burns the bird on the altar; and one who pours out three log of water on the altar for the Sukkot water libation or three log of wine on the altar for an ordinary libation. The removal of ashes from the altar is not listed here.
תַּנְיָא כְּווֹתֵיהּ דְּלֵוִי: עֲבוֹדוֹת שֶׁזָּר חַיָּיב עֲלֵיהֶן מִיתָה: הַמֵּרִים אֶת הַדֶּשֶׁן, וְשֶׁבַע הַזָּאוֹת שֶׁבִּפְנִים, וְשֶׁבִּמְצוֹרָע, וְהַמַּעֲלֶה עַל גַּבֵּי הַמִּזְבֵּחַ בֵּין דָּבָר כָּשֵׁר בֵּין דָּבָר פָּסוּל.
It was taught in a baraita in accordance with the opinion of Levi: These are the services for which a non-priest who performs them is liable to receive the penalty of death by God’s hand: One who removes the ashes from the altar; one who performs the seven sprinklings that are performed inside the Sanctuary or the sprinklings of the leper; and one who raises up an offering onto the altar, whether it is a proper offering or a disqualified one. In this baraita, the removal of ashes is listed.
לָמָּה מְפַיְּסִין? לָמָּה מְפַיְּסִין?! כְּדַאֲמַרַן! אֶלָּא: לָמָּה מְפַיְּסִין וְחוֹזְרִין וּמְפַיְּסִין!
§ The Gemara returns to its interpretation of the mishna. The mishna states that there were four lotteries held in the Temple every day. One of the Sages asked: Why did the Temple authorities hold lotteries? Before answering the question, the Gemara expresses astonishment at the question itself: Why did they hold lotteries? The reason is as we said clearly in the mishna: To prevent quarrels among the priests. The Gemara explains: Rather, this is the meaning of the question: Why did they assemble all the priests together and hold a lottery, and once again gather them together to hold another lottery, four times, when the priests could be gathered one time and all the necessary lotteries held at that time?
אָמַר רַבִּי יוֹחָנָן: כְּדֵי לְהַרְגִּישׁ כׇּל הָעֲזָרָה, שֶׁנֶּאֱמַר: ״אֲשֶׁר יַחְדָּיו נַמְתִּיק סוֹד בְּבֵית אֱלֹהִים נְהַלֵּךְ בְּרָגֶשׁ״.
Rabbi Yoḥanan said: It was done this way in order to create a commotion throughout the Temple courtyard, as the priests would converge from all over to assemble there, as it is stated: “We took sweet counsel together, in the House of God we walked with the throng” (Psalms 55:15). This verse teaches that it is proper to stir up a commotion and to cause public excitement in the course of the Temple services and the preliminary steps leading up to them, such as the assignment of tasks to the priests.
בַּמֶּה מְפַיְּסִין? רַב נַחְמָן אָמַר: בְּבִגְדֵי חוֹל, וְרַב שֵׁשֶׁת אָמַר: בְּבִגְדֵי קֹדֶשׁ.
The Gemara asks: With what garments were the priests clothed when they held the lottery? Rav Naḥman said: The priests were clothed in their own non-sacred garments. And Rav Sheshet said: The priests were dressed in the priestly sacred garments.
רַב נַחְמָן אָמַר: בְּבִגְדֵי חוֹל, דְּאִי אָמְרַתְּ בְּבִגְדֵי קֹדֶשׁ, אִיכָּא בַּעֲלֵי זְרוֹעוֹת דְּחָמְסִי וְעָבְדִי. רַב שֵׁשֶׁת אָמַר: בְּבִגְדֵי קֹדֶשׁ, דְּאִי אָמְרַתְּ בְּבִגְדֵי חוֹל, אַגַּב חַבִּיבוּתֵיהּ מִיקְּרוּ וְעָבְדִי.
The Gemara explains the two approaches. Rav Naḥman said: The priests were dressed in non-sacred garments, because if you say the lottery was to be held when they were dressed in their sacred garments, there are strong-armed men who might act with force and perform the service even if they did not win the lottery. Since they were already wearing the sacred garments, they would simply force their way into performing the service. Rav Sheshet said: They were wearing the sacred garments, as, if you say they wore their non-sacred garments, due to the fact that the service was so beloved to them, in their excitement over having been granted the privilege to perform the service, it may happen that they would perform the service immediately, forgetting to don their sacred garments, thereby disqualifying the service.
אָמַר רַב נַחְמָן: מְנָא אָמֵינָא לַהּ, דִּתְנַן: מְסָרוּן לַחַזָּנִין וְהָיוּ מַפְשִׁיטִין אוֹתָן אֶת בִּגְדֵיהֶן, וְלֹא הָיוּ מַנִּיחִין עֲלֵיהֶן אֶלָּא מִכְנָסַיִם בִּלְבַד.
Rav Naḥman said: From where do I state my opinion? As we learned in a mishna: After the lottery they gave the priests over to the attendants, and they would take their clothes off them and they would leave only their trousers on them.
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