When they rebuilt the second temple how did they know where the location of the altar was supposed to be? What parts of the altar are necessary for performing sacrificial rites? On which side was the ramp located? What were its dimensions? There was a space in between the altar and the ramp – the source and purpose of that space is explained.
Zevachim 62
06.14.2018 | א׳ בתמוז תשע״ח
Share this shiur:
Want to dedicate learning? Get started here:
Zevachim 62
וְלֹא עַל גַּבֵּי מְחִילּוֹת.
and one may not build it on top of tunnels.
אָמַר רַב יוֹסֵף, לָאו הַיְינוּ דְּתַנְיָא: ״וַיָּכִינוּ אֶת הַמִּזְבֵּחַ עַל מְכוֹנָתוֹ״ – שֶׁהִגִּיעוּ לְסוֹף מִדּוֹתָיו? וְהָכְתִיב: ״הַכֹּל בִּכְתָב מִיַּד ה׳ עָלַי הִשְׂכִּיל״!
The Gemara relates that after reconsidering the reason for the expansion of the altar, Rav Yosef said: Is this not as it is taught in a baraita with regard to the verse: “And they set the altar upon its bases” (Ezra 3:3), which teaches that in the Second Temple the size of the altar reached its full measure, i.e., that it was the ideal size, whereas in the First Temple it was not the ideal size? The Gemara asks: But isn’t it written with regard to the instructions David gave Solomon about how to build the Temple: “All this in writing, as the Lord has made me wise by His hand upon me, even all the works of this pattern” (I Chronicles 28:19), indicating that the design of the First Temple was dictated by God?
אֶלָּא אָמַר רַב יוֹסֵף: קְרָא אַשְׁכַּח וּדְרַשׁ – ״וַיֹּאמֶר דָּוִיד: זֶה הוּא בֵּית ה׳ הָאֱלֹהִים, וְזֶה מִּזְבֵּחַ לְעֹלָה לְיִשְׂרָאֵל״ – כִּי בַּיִת; מָה בַּיִת שִׁשִּׁים אַמָּה, אַף מִזְבֵּחַ שִׁשִּׁים אַמָּה.
Rather, Rav Yosef said: The size of the altar in the First Temple was ideal, but in the Second Temple era there was a need to expand the altar, and they found a verse and interpreted it as follows. The verse states: “Then David said: This is the House of the Lord God, and this is the altar of burnt offering for Israel” (I Chronicles 22:1). The verse juxtaposes the House, i.e., the Temple, with the altar, which indicates that the altar is like the Temple: Just as the House was sixty cubits (see I Kings 6:2), so too, the altar may be extended up to a length of sixty cubits.
בִּשְׁלָמָא בַּיִת – מִינַּכְרָא צוּרָתוֹ; אֶלָּא מִזְבֵּחַ – מְנָא יָדְעִי?
§ The Gemara discusses the construction of the altar in the Second Temple. The Gemara asks: Granted, with regard to the location of the House, its shape was discernable from the vestiges of its foundations; but how did they know the proper location of the altar?
אָמַר רַבִּי אֶלְעָזָר: רָאוּ מִזְבֵּחַ בָּנוּי, וּמִיכָאֵל הַשַּׂר הַגָּדוֹל עוֹמֵד וּמַקְרִיב עָלָיו. וְרַבִּי יִצְחָק נַפָּחָא אָמַר: אֶפְרוֹ שֶׁל יִצְחָק רָאוּ, שֶׁמּוּנָּח בְּאוֹתוֹ מָקוֹם. וְרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר: מִכׇּל הַבַּיִת כּוּלּוֹ הֵרִיחוּ רֵיחַ קְטֹרֶת, מִשָּׁם הֵרִיחוּ רֵיחַ אֵבָרִים.
The Gemara answers that Rabbi Elazar says: They saw a vision of the altar already built and Michael the archangel standing and sacrificing offerings upon it. And Rabbi Yitzḥak Nappaḥa says: They saw a vision of the ashes of Isaac that were placed in that location. And Rabbi Shmuel bar Naḥmani says: From the entire House they smelled the scent of incense, yet from there, the location of the altar, they smelled a scent of burned animal limbs.
אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: שְׁלֹשָׁה נְבִיאִים עָלוּ עִמָּהֶם מִן הַגּוֹלָה – אֶחָד שֶׁהֵעִיד לָהֶם עַל הַמִּזְבֵּחַ, וְאֶחָד שֶׁהֵעִיד לָהֶם עַל מְקוֹם הַמִּזְבֵּחַ, וְאֶחָד שֶׁהֵעִיד לָהֶם שֶׁמַּקְרִיבִין אַף עַל פִּי שֶׁאֵין בַּיִת.
Rabba bar bar Ḥana says that Rabbi Yoḥanan says: Three prophets ascended with them from the exile: One who testified to them about the size and shape of the altar, and one who testified to them about the proper location of the altar, and one who testified to them that one sacrifices offerings even if there is no Temple, provided that there is a proper altar.
בְּמַתְנִיתָא תָּנָא, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: שְׁלֹשָׁה נְבִיאִים עָלוּ עִמָּהֶן מִן הַגּוֹלָה – אֶחָד שֶׁהֵעִיד לָהֶם עַל הַמִּזְבֵּחַ וְעַל מְקוֹם הַמִּזְבֵּחַ, וְאֶחָד שֶׁהֵעִיד לָהֶם שֶׁמַּקְרִיבִין אַף עַל פִּי שֶׁאֵין בַּיִת, וְאֶחָד שֶׁהֵעִיד לָהֶם עַל הַתּוֹרָה – שֶׁתִּכָּתֵב אַשּׁוּרִית.
It was taught in a baraita that Rabbi Eliezer ben Yaakov says: Three prophets ascended with the Jewish people from the exile: One who testified to them about the size and shape of the altar and about the proper location of the altar, and one who testified to them that one sacrifices offerings even if there is no Temple, and one who testified to them about the Torah and instructed that it be written in Assyrian script [Ashurit] rather than the ancient Hebrew script used in the times of Moses.
תָּנוּ רַבָּנַן: קֶרֶן וְכֶבֶשׁ וִיסוֹד וְרִיבּוּעַ – מְעַכְּבִין. מִדַּת אׇרְכּוֹ וּמִדַּת רׇחְבּוֹ וּמִדַּת קוֹמָתוֹ – אֵין מְעַכְּבִין. מְנָא הָנֵי מִילֵּי? אָמַר רַב הוּנָא, אָמַר קְרָא: ״הַמִּזְבֵּחַ״; כׇּל מָקוֹם שֶׁנֶּאֱמַר ״הַמִּזְבֵּחַ״ – לְעַכֵּב.
§ The Sages taught in a baraita: The corner built at each point where the edges of the altar meet, the ramp upon which the priests ascended the altar, the base of the altar, and the requirement that the altar must be exactly square, are all indispensable in order for the altar to be fit for use. But the measurement of its length, and the measurement of its width, and the measurement of its height are not indispensable. The Gemara asks: From where are these matters derived? Rav Huna says: In reference to each of these characteristics the verse states the term “the altar,” and there is a principle that wherever the term “the altar” is stated, it serves to indicate that the halakhic detail mentioned is indispensable.
אֶלָּא מֵעַתָּה, כִּיּוֹר לְרַבִּי וְסוֹבֵב לְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה – הָכִי נָמֵי דִּמְעַכֵּב?! דִּכְתִיב: ״וְנָתַתָּה אֹתָהּ תַּחַת כַּרְכֹּב הַמִּזְבֵּחַ מִלְּמָטָּה״, וְתַנְיָא: אֵיזֶהוּ כַּרְכּוֹב? רַבִּי אוֹמֵר: זֶה כִּיּוּר, רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: זֶה הַסּוֹבֵב!
The Gemara asks: If that is so, then the engraving [kiyyur] that was on the altar according to Rabbi Yehuda HaNasi, or the surrounding ledge of the altar according to Rabbi Yosei, son of Rabbi Yehuda, should also be indispensable, as it is written: “And you shall put it under the karkov of the altar beneath” (Exodus 27:5). And it is taught in a baraita: What is the karkov? Rabbi Yehuda HaNasi says: This is the engraving on the altar. Rabbi Yosei, son of Rabbi Yehuda, says: This is the surrounding ledge.
אִין; דְּתַנְיָא: אוֹתוֹ הַיּוֹם נִפְגְּמָה קֶרֶן מִזְבֵּחַ, וְהֵבִיאוּ בּוּל שֶׁל מֶלַח וּסְתָמוּהוּ; וְלֹא מִפְּנֵי שֶׁכָּשֵׁר לַעֲבוֹדָה, אֶלָּא שֶׁלֹּא יֵרָאֶה מִזְבֵּחַ פָּגוּם. שֶׁכׇּל מִזְבֵּחַ שֶׁאֵין לוֹ קֶרֶן וְכֶבֶשׁ וִיסוֹד וְרִיבּוּעַ – פָּסוּל. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: אַף הַסּוֹבֵב.
The Gemara answers: Yes, the karkov is also indispensable, as it is taught in a baraita: On that day when etrogim were pelted at a Sadducee priest who poured the water libation of Sukkot on his feet rather than on the altar (see Sukka 48b), the corner of the altar was damaged as a result of the pelting and the ensuing chaos. They brought a fistful of salt and sealed the damaged section. They did this not because it rendered the altar fit for the Temple service, but in deference to the altar, so that the altar would not be seen in its damaged state. The reason the altar is disqualified is because any altar that does not have a corner, a ramp, and a base, and any altar that is not square, is disqualified. Rabbi Yosei, son of Rabbi Yehuda, says: Even the surrounding ledge is indispensable.
תָּנוּ רַבָּנַן: אֵיזֶהוּ כַּרְכּוֹב? בֵּין קֶרֶן לְקֶרֶן, מְקוֹם הִילּוּךְ רַגְלֵי הַכֹּהֲנִים אַמָּה. אַטּוּ (הכהנים) [כֹּהֲנִים] בֵּין קֶרֶן לְקֶרֶן הֲווֹ אָזְלִי?! אֶלָּא אֵימָא: וּמְקוֹם הִילּוּךְ רַגְלֵי הַכֹּהֲנִים – אַמָּה.
§ The Sages taught in a baraita: What is the karkov of the altar? It is the area between one corner and the next corner, which is the cubit-wide place on top of the altar where the priests would walk. The Gemara asks: Is that to say that the priests would walk between one corner and the next corner? The Gemara answers: Rather, say: The karkov is the cubit-wide area between one corner and the other, and there was an additional cubit that was the place where the priests would walk.
וְהָכְתִיב: ״תַּחַת כַּרְכֻּבּוֹ מִלְּמַטָּה עַד חֶצְיוֹ״! אָמַר רַב נַחְמָן בַּר יִצְחָק: תְּרֵי הֲווֹ; חַד לְנוֹי, וְחַד לְכֹהֲנִים דְּלָא נִשְׁתַּרְקוּ.
The Gemara asks: But isn’t it written: “And he made for the altar a grating of network of brass, under the karkov beneath, reaching halfway up” (Exodus 38:4), which indicates that the karkov was on the side of the altar and not on top of it? The Gemara answers: Rav Naḥman bar Yitzḥak said: There were two entities called karkov. One was a slight protrusion above the midway point of the altar for aesthetic purposes, and one was an indentation on top of the altar for the benefit of the priests, to ensure that they would not slip off the top of the altar.
מִדַּת אׇרְכּוֹ וּמִדַּת רׇחְבּוֹ וּמִדַּת קוֹמָתוֹ – אֵין מְעַכְּבִין. אָמַר רַבִּי מָנִי: וּבִלְבַד שֶׁלֹּא יִפְחָתֶנּוּ מִמִּזְבֵּחַ שֶׁעָשָׂה מֹשֶׁה. וְכַמָּה? אָמַר רַב יוֹסֵף: אַמָּה. מַחֲכוּ עֲלֵיהּ: ״חָמֵשׁ אַמּוֹת אֹרֶךְ וְחָמֵשׁ אַמּוֹת רֹחַב רָבוּעַ יִהְיֶה הַמִּזְבֵּחַ״!
It was taught in a baraita cited above that the measurement of the altar’s length, and the measurement of its width, and the measurement of its height are not indispensable. Rabbi Mani says: This is the halakha provided that one does not decrease its size so that it is smaller than the altar constructed by Moses. The Gemara asks: And how large was the altar constructed by Moses? Rav Yosef says: One cubit. Those in the study hall mocked Rav Yosef, as it is written explicitly: “Five cubits long and five cubits wide; the altar shall be square” (Exodus 27:1).
אֲמַר לֵיהּ אַבָּיֵי: דִּלְמָא מְקוֹם מַעֲרָכָה קָאָמַר מָר? אֲמַר לֵיהּ: מָר דְּגַבְרָא רַבָּה הוּא, יָדַע מַאי קָאָמֵינָא. קָרֵי עֲלַיְיהוּ
Abaye said to Rav Yosef: Perhaps the Master is speaking about the area of the arrangement of wood? Since the corners took up one cubit on each side and there was an additional cubit on each side for the priests to walk, only one cubit was left for the arrangement of wood. Rav Yosef said to Abaye: The Master, i.e., Abaye, who is a great man, knows what I mean to say. Rav Yosef read, i.e., applied, the following verse to those who mocked him:
״בְּנֵי קְטוּרָה״. בְּנֵי אֲחָתֵיהּ דְּרַבִּי טַרְפוֹן הָווּ יָתְבִי קַמֵּיהּ דְּרַבִּי טַרְפוֹן, פָּתַח וְאָמַר: ״וַיּוֹסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ יוֹחָנִי״. אָמְרִי לֵיהּ: ״קְטוּרָה״ כְּתִיב! קָרֵי (עֲלֵיהֶם) [עֲלַיְהוּ] ״בְּנֵי קְטוּרָה״.
“The children of Keturah” (Genesis 25:4). Although Keturah’s children were children of Abraham, they were not of the same caliber as Isaac. Similarly, Rav Yosef was saying that his other students were not of the caliber of Abaye. Having mentioned this term, the Gemara relates: The sons of Rabbi Tarfon’s sister were sitting silently before Rabbi Tarfon. In an attempt to encourage them to say something, he began and said: The verse states: And Abraham took another wife, and her name was Yoḥani. They said to Rabbi Tarfon: It is written: “Keturah” (Genesis 25:1), not Yoḥani. Rabbi Tarfon read, i.e., said, about them the phrase “the children of Keturah” as they were able to contribute only this small piece of information.
אָמַר אַבָּיֵי בַּר הוּנָא אָמַר רַב חָמָא בַּר גּוּרְיָא: גְּזִירִין שֶׁעָשָׂה מֹשֶׁה – אוֹרְכָּן אַמָּה, וְרוֹחְבָּן אַמָּה, וְעוֹבְיָין כְּמַחַק גּוֹדֶשׁ סְאָה.
§ Abaye bar Huna says that Rav Ḥama bar Gurya says: With regard to the logs that Moses prepared for the mitzva of burning wood upon the altar, their length was a cubit and their width was a cubit, and their thickness was like that of a leveler, a kind of flat stick used to remove the excess grain heaped on top of a container that holds one se’a.
אָמַר רַבִּי יִרְמְיָה: בְּאַמָּה גְּדוּמָה. אָמַר רַב יוֹסֵף, וְלָאו הַיְינוּ דְּתַנְיָא: ״עַל הָעֵצִים אֲשֶׁר עַל הָאֵשׁ אֲשֶׁר עַל הַמִּזְבֵּחַ״ – שֶׁלֹּא יְהוּ עֵצִים יוֹצְאִין מִן הַמִּזְבֵּחַ כְּלוּם?!
Rabbi Yirmeya says: The length and width of the logs mentioned were measured with a shortened cubit. Rav Yosef said: Is this not as it is taught in a baraita: The verse states: “Upon the wood that is on the fire that is upon the altar” (Leviticus 1:8). The seemingly superfluous phrase “that is upon the altar” teaches that the wood should not extend at all beyond the area of the altar designated for the arrangement of wood. Since this area was one square cubit, the logs were exactly one cubit as well.
תְּנַן הָתָם: כֶּבֶשׁ הָיָה לִדְרוֹמָהּ שֶׁל מִזְבֵּחַ – אוֹרֶךְ שְׁלֹשִׁים וּשְׁתַּיִם, עַל רוֹחַב שֵׁשׁ עֶשְׂרֵה. מְנָא הָנֵי מִילֵּי? אָמַר רַב הוּנָא, אָמַר קְרָא: ״וְשָׁחַט אוֹתוֹ עַל יֶרֶךְ הַמִּזְבֵּחַ צָפוֹנָה״ – שֶׁיְּהֵא יָרֵךְ בְּצָפוֹן, וּפָנָיו בַּדָּרוֹם.
§ The Gemara discusses the ramp of the altar: We learned in a mishna there (Middot 36a): There was a ramp that was located on the south side of the altar, whose size was a length of thirty-two cubits by a width of sixteen cubits. The Gemara asks: From where are these matters derived, i.e., from where is it derived that the ramp is on the south side of the altar? Rav Huna said: The verse states: “And he shall slaughter it on the side [yerekh] of the altar northward” (Leviticus 1:11), which teaches that the altar’s thigh [yarekh] should be located in the north, and its face, i.e., the front of the altar where the priests ascend to it, should be in the south. The verse likens the positioning of the altar to a person who is lying down flat, in which case if his legs are to the north, his face is to the south.
אֵימָא: יָרֵךְ בַּצָּפוֹן וּפָנָיו בַּצָּפוֹן! אָמַר רָבָא: רָמֵי גַּבְרָא אַאַפֵּיהּ. אֲמַר לֵיהּ אַבָּיֵי: אַדְּרַבָּה – תָּרֵיץ וְאוֹתֵיב גַּבְרָא!
The Gemara asks: Why not say that its thigh should be in the north and its face should also be in the north? Perhaps the verse is referring to a person sitting with both his face and feet in the north. Rava said in response: Place the man on his face, i.e., the analogy is to a man who is lying down. Abaye said to him: On the contrary, sit the man straight up so that his face and his legs are facing the same direction.
אֲמַר לֵיהּ: ״רָבוּעַ״ כְּתִיב. וְהָא מִיבְּעֵי לֵיהּ דִּמְרַבַּע רַבּוֹעֵי! מִי כְּתִיב ״מְרוּבָּע״?! וְלִיטַעְמָיךְ, מִי כְּתִיב ״רָבוּץ״?! אֲמַר לֵיהּ: ״רָבוּעַ״ כְּתִיב – דְּמַשְׁמַע הָכִי וּמַשְׁמַע הָכִי.
Rava said back to him: It is written in a verse that the altar must be “square [ravua]” (Exodus 27:1), which indicates lying down or crouching, as it is similar to the term ravutz, meaning crouching. Abaye challenges Rava: But this word is necessary to teach that the altar must be square. Rava responds: Is it written in the verse that the altar must be square [merubba]? The verse specifically uses the form ravua in order to allude to the word ravutz, crouching. Abaye counters: According to your reasoning, is it written in the verse that the altar must be ravutz? Rava answers: It is written in the verse that the altar must be ravua, which is a term that indicates this, i.e., that the altar must be square, and indicates that, i.e., that its positioning is comparable to that of a person who is lying down.
וְתַנָּא מַיְיתֵי לַהּ מֵהָכָא – דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: ״וּמַעֲלֹתֵהוּ פְּנוֹת קָדִים״ – כׇּל פִּינּוֹת שֶׁאַתָּה פּוֹנֶה, לֹא יְהוּ אֶלָּא דֶּרֶךְ יָמִין לַמִּזְרָח.
The Gemara adds: And another tanna cites the source for the ramp’s positioning from here, as it is taught in a baraita that Rabbi Yehuda says: The verse states with regard to the future altar: “And its steps shall look [penot] toward the east” (Ezekiel 43:17), which indicates that all the turns [pinot] that you turn should be only to the right and you should turn to the east. Only if the ramp is in the south can one turn to the right and be facing eastward.
וְאֵימָא שְׂמֹאל לַמִּזְרָח! לָא סָלְקָא דַּעְתָּךְ; דְּתָנֵי רָמֵי בַּר (יְחִזְקִיָּה) [יְחֶזְקֵאל]: יָם שֶׁעָשָׂה שְׁלֹמֹה – ״עֹמֵד עַל שְׁנֵים עָשָׂר בָּקָר; שְׁלֹשָׁה פֹנִים צָפוֹנָה, וּשְׁלֹשָׁה פֹנִים יָמָּה, וּשְׁלֹשָׁה פֹּנִים נֶגְבָּה, וּשְׁלֹשָׁה פֹּנִים מִזְרָחָה״ – כׇּל פִּינּוֹת שֶׁאַתָּה פּוֹנֶה, לֹא יְהוּ אֶלָּא דֶּרֶךְ יָמִין לַמִּזְרָח.
The Gemara challenges: The verse indicates only that after a person turns he is facing eastward. Why not say that the ramp was located in the north and the priest turns left and faces eastward? The Gemara answers: This possibility should not enter your mind, as Rami bar Yeḥizkiya teaches: A verse describes the sea, i.e., the Basin, that Solomon built, in the following terms: “It stood upon twelve oxen, three looking toward [ponim] the north, and three looking toward [ponim] the west, and three looking toward [ponim] the south, and three looking toward [ponim] the east” (II Chronicles 4:4). From the order of the directions in which the verse lists the groups of oxen under the Basin, it can be derived that all the turns that you turn should be only to the right and to the east.
הָהוּא מִיבְּעֵי לֵיהּ לְגוּפֵיהּ! אִם כֵּן, ״פֹּנִים״ ״פֹּנִים״ לְמָה לִי?
The Gemara challenges: That verse is necessary to teach its own information describing the Basin. The Gemara explains: If so, why do I need the verse to repeat the term ponim, ponim? It must be in order to teach how one turns while performing the sacrificial rite upon the altar, which, in turn, teaches the location of the ramp.
שָׁאַל רַבִּי שִׁמְעוֹן בֶּן יוֹסֵי בֶּן לָקוֹנְיָא אֶת רַבִּי יוֹסֵי: אוֹמֵר הָיָה רַבִּי שִׁמְעוֹן בֶּן יוֹחַי, אֲוִיר יֵשׁ בֵּין כֶּבֶשׁ לַמִּזְבֵּחַ? אָמַר לוֹ: וְאַתָּה – אִי אַתָּה אוֹמֵר כֵּן?! וַהֲלֹא כְּבָר נֶאֱמַר: ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״ – מָה דָּם בִּזְרִיקָה, אַף בָּשָׂר בִּזְרִיקָה!
§ Rabbi Shimon ben Yosei ben Lakonya asked Rabbi Yosei: Is it so that Rabbi Shimon ben Yoḥai used to say that there is airspace, i.e., a gap, between the ramp and the altar? Rabbi Yosei said to him: And you, don’t you say so as well? But isn’t it already stated: “And you shall offer your burnt offerings, the flesh and the blood” (Deuteronomy 12:27)? The verse juxtaposes the flesh of the burnt offering with its blood to teach that just as the blood is presented upon the altar via tossing while the priest stands on the ground next to the altar (see Leviticus 1:5), so too, the flesh of the burnt offering is presented via tossing. In order to fulfill this requirement, the priest stands on the ramp and tosses the flesh over the gap between the ramp and the altar, so that it lands on the arrangement of wood.
אָמַר לוֹ: שֶׁאֲנִי אוֹמֵר, עוֹמֵד בְּצַד מַעֲרָכָה – וְזוֹרֵק.
Rabbi Shimon ben Yosei ben Lakonya said to him: If the verse simply teaches that the flesh must be tossed onto the arrangement of wood, it does not prove that there must be a gap between the ramp and the altar, as I say that the priest should stand next to the arrangement of wood and toss the flesh onto it.
אָמַר לוֹ: כְּשֶׁהוּא זוֹרֵק – לְמַעֲרָכָה דְּלוּקָה הוּא זוֹרֵק, אוֹ לְמַעֲרָכָה שֶׁאֵינָהּ דְּלוּקָה הוּא זוֹרֵק? הֱוֵי אוֹמֵר: לְמַעֲרָכָה דְּלוּקָה הוּא זוֹרֵק! הָתָם מִשּׁוּם דְּלָא אֶפְשָׁר.
Rabbi Yosei said to him: When he tosses the flesh, does he toss it onto a part of the arrangement of wood that is burning or does he toss it onto a part of the arrangement of wood that is not burning? You must say that he tosses it onto a part of the arrangement of wood that is burning. And there, according to your suggestion that the priest is standing next to the arrangement of wood, he would have to toss the flesh, because it is impossible to place the flesh directly into the fire without the priest getting burned. It would be unnecessary for the verse to teach that the priest tosses the flesh while standing next to the arrangement. Consequently, when the verse juxtaposed the blood with the flesh, it must be teaching that the flesh must be tossed over a gap between the ramp and the altar.
רַב פָּפָּא אָמַר: כִּי דָּם; מָה דָּם – אֲוִיר קַרְקַע מַפְסִיקוֹ, אַף בָּשָׂר – אֲוִיר קַרְקַע מַפְסִיקוֹ.
Rav Pappa says: The requirement that there be a gap between the ramp and the altar can be derived from this verse, because the juxtaposition teaches that the flesh is like blood in the manner in which it is tossed: Just as with regard to the blood there is space on the ground that interposes between the priest and the altar, so too with regard to the flesh, there is space on the ground that interposes between the priest and the altar, i.e., he stands on the ground next to the altar and tosses the flesh onto the altar.
אָמַר רַב יְהוּדָה: שְׁנֵי כְּבָשִׁים קְטַנִּים יוֹצְאִין מִן הַכֶּבֶשׁ, שֶׁבָּהֶן פּוֹנִים לַיְסוֹד וְלַסּוֹבֵב; וּמוּבְדָּלִין מִן הַמִּזְבֵּחַ מְלֹא נִימָא, מִשּׁוּם שֶׁנֶּאֱמַר ״סָבִיב״. וְרַבִּי אֲבָהוּ אָמַר: ״רָבוּעַ״.
§ The Gemara continues discussing the ramp: Rav Yehuda says: There were two small ramps protruding from the main ramp that led to the altar, on which the priests could turn to the base of the altar and to the surrounding ledge of the altar. They were separated from the altar by a hairbreadth, because it is stated: “Roundabout” (Leviticus 1:5), with regard to the altar. This indicates that nothing is attached to the entire perimeter of the altar. And Rabbi Abbahu says there is a different source, as it states: “Square” (Exodus 27:1), and if the ramps would be connected to the altar it would no longer be square.
וְאִיצְטְרִיךְ לְמִכְתַּב ״סָבִיב״, וְאִיצְטְרִיךְ לְמִכְתַּב ״רָבוּעַ״. דְּאִי כְּתַב רַחֲמָנָא ״סָבִיב״ – הֲוָה אָמֵינָא דְּעָגֵיל מִעְגָּל; כְּתַב רַחֲמָנָא ״רָבוּעַ״. וְאִי כְּתַב רַחֲמָנָא ״רָבוּעַ״ – הֲוָה אָמֵינָא דַּאֲרִיךְ וְקַטִּין; כְּתַב רַחֲמָנָא ״סָבִיב״.
The Gemara continues: And it was necessary for the verse to write: “Roundabout,” and it was necessary for the verse to write: “Square,” as, had the Merciful One written only: “Roundabout,” I would say that the altar can be circular. Therefore, the Merciful One wrote that the altar must be “square.” And had the Merciful One written only that the altar must be “square [ravua],” I would say that the word ravua simply means rectangular and the altar can be long and narrow. Therefore, the Merciful One wrote the term “roundabout,” which teaches that the altar must not have some sides that are longer than others.
תְּנַן הָתָם: הַכֶּבֶשׁ וְהַמִּזְבֵּחַ – שִׁשִּׁים וּשְׁתַּיִם. הָנֵי שִׁיתִּין וְאַרְבְּעָה הָווּ! נִמְצָא פּוֹרֵחַ אַמָּה עַל יְסוֹד וְאַמָּה עַל סוֹבֵב.
§ We learned in a mishna elsewhere (Middot 37b): The ramp and the altar together were sixty-two cubits long. The Gemara challenges: The dimensions of these are sixty-four cubits, as the altar and the ramp were each thirty-two cubits long (Middot 36a). The Gemara explains: The thirty-two-cubit measurement of the ramp is explained by a baraita that states: It is found that the ramp of the altar overhung the base of the altar by one cubit and the surrounding ledge by one cubit, resulting in an aggregate length of thirty-two cubits.
Follow 
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Diana Bloom
Tampa, United States
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Carolyn Hochstadter and Margo Kossoff Shizgal
Merion Station, USA
Beit Shemesh, Israel
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!
Sharona Guggenheim Plumb
Givat Shmuel, Israel
I started at the beginning of this cycle. No 1 reason, but here’s 5.
In 2019 I read about the upcoming siyum hashas.
There was a sermon at shul about how anyone can learn Talmud.
Talmud references come up when I am studying. I wanted to know more.
Yentl was on telly. Not a great movie but it’s about studying Talmud.
I went to the Hadran website: A new cycle is starting. I’m gonna do this
Denise Neapolitan
Cambridge, United Kingdom
With Rabbanit Dr. Naomi Cohen in the Women’s Talmud class, over 30 years ago. It was a “known” class and it was accepted, because of who taught. Since then I have also studied with Avigail Gross-Gelman and Dr. Gabriel Hazut for about a year). Years ago, in a shiur in my shul, I did know about Persians doing 3 things with their clothes on. They opened the shiur to woman after that!
Sharon Mink
Haifa, Israel
A friend mentioned that she was starting Daf Yomi in January 2020. I had heard of it and thought, why not? I decided to try it – go day by day and not think about the seven plus year commitment. Fast forward today, over two years in and I can’t imagine my life without Daf Yomi. It’s part of my morning ritual. If I have a busy day ahead of me I set my alarm to get up early to finish the day’s daf
Debbie Fitzerman
Ontario, Canada
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.
Deborah Hoffman-Wade
Richmond, CA, United States
I decided to give daf yomi a try when I heard about the siyum hashas in 2020. Once the pandemic hit, the daily commitment gave my days some much-needed structure. There have been times when I’ve felt like quitting- especially when encountering very technical details in the text. But then I tell myself, “Look how much you’ve done. You can’t stop now!” So I keep going & my Koren bookshelf grows…
Miriam Eckstein-Koas
Huntington, United States
I decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Yafit Fishbach
Memphis, Tennessee, United States
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
Mona Fishbane
Teaneck NJ, United States
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Jeanne Yael Klempner
Zichron Yaakov, Israel
I started learning Daf in Jan 2020 with Brachot b/c I had never seen the Jewish people united around something so positive, and I wanted to be a part of it. Also, I wanted to broaden my background in Torah Shebal Peh- Maayanot gave me a great gemara education, but I knew that I could hold a conversation in most parts of tanach but almost no TSB. I’m so thankful for Daf and have gained immensely.
Meira Shapiro
NJ, United States
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
Madeline Cohen
London, United Kingdom
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Reena Slovin
Worcester, United States
I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.
Medinah Korn
בית שמש, Israel
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.
Talia Haykin
Denver, United States
Robin Zeiger
Tel Aviv, Israel
While vacationing in San Diego, Rabbi Leah Herz asked if I’d be interested in being in hevruta with her to learn Daf Yomi through Hadran. Why not? I had loved learning Gemara in college in 1971 but hadn’t returned. With the onset of covid, Daf Yomi and Rabbanit Michelle centered me each day. Thank-you for helping me grow and enter this amazing world of learning.
Meryll Page
Minneapolis, MN, United States
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
Mona Fishbane
Teaneck NJ, United States
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).
Sara Averick
Jerusalem, Israel
Zevachim 62
וְלֹא עַל גַּבֵּי מְחִילּוֹת.
and one may not build it on top of tunnels.
אָמַר רַב יוֹסֵף, לָאו הַיְינוּ דְּתַנְיָא: ״וַיָּכִינוּ אֶת הַמִּזְבֵּחַ עַל מְכוֹנָתוֹ״ – שֶׁהִגִּיעוּ לְסוֹף מִדּוֹתָיו? וְהָכְתִיב: ״הַכֹּל בִּכְתָב מִיַּד ה׳ עָלַי הִשְׂכִּיל״!
The Gemara relates that after reconsidering the reason for the expansion of the altar, Rav Yosef said: Is this not as it is taught in a baraita with regard to the verse: “And they set the altar upon its bases” (Ezra 3:3), which teaches that in the Second Temple the size of the altar reached its full measure, i.e., that it was the ideal size, whereas in the First Temple it was not the ideal size? The Gemara asks: But isn’t it written with regard to the instructions David gave Solomon about how to build the Temple: “All this in writing, as the Lord has made me wise by His hand upon me, even all the works of this pattern” (I Chronicles 28:19), indicating that the design of the First Temple was dictated by God?
אֶלָּא אָמַר רַב יוֹסֵף: קְרָא אַשְׁכַּח וּדְרַשׁ – ״וַיֹּאמֶר דָּוִיד: זֶה הוּא בֵּית ה׳ הָאֱלֹהִים, וְזֶה מִּזְבֵּחַ לְעֹלָה לְיִשְׂרָאֵל״ – כִּי בַּיִת; מָה בַּיִת שִׁשִּׁים אַמָּה, אַף מִזְבֵּחַ שִׁשִּׁים אַמָּה.
Rather, Rav Yosef said: The size of the altar in the First Temple was ideal, but in the Second Temple era there was a need to expand the altar, and they found a verse and interpreted it as follows. The verse states: “Then David said: This is the House of the Lord God, and this is the altar of burnt offering for Israel” (I Chronicles 22:1). The verse juxtaposes the House, i.e., the Temple, with the altar, which indicates that the altar is like the Temple: Just as the House was sixty cubits (see I Kings 6:2), so too, the altar may be extended up to a length of sixty cubits.
בִּשְׁלָמָא בַּיִת – מִינַּכְרָא צוּרָתוֹ; אֶלָּא מִזְבֵּחַ – מְנָא יָדְעִי?
§ The Gemara discusses the construction of the altar in the Second Temple. The Gemara asks: Granted, with regard to the location of the House, its shape was discernable from the vestiges of its foundations; but how did they know the proper location of the altar?
אָמַר רַבִּי אֶלְעָזָר: רָאוּ מִזְבֵּחַ בָּנוּי, וּמִיכָאֵל הַשַּׂר הַגָּדוֹל עוֹמֵד וּמַקְרִיב עָלָיו. וְרַבִּי יִצְחָק נַפָּחָא אָמַר: אֶפְרוֹ שֶׁל יִצְחָק רָאוּ, שֶׁמּוּנָּח בְּאוֹתוֹ מָקוֹם. וְרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר: מִכׇּל הַבַּיִת כּוּלּוֹ הֵרִיחוּ רֵיחַ קְטֹרֶת, מִשָּׁם הֵרִיחוּ רֵיחַ אֵבָרִים.
The Gemara answers that Rabbi Elazar says: They saw a vision of the altar already built and Michael the archangel standing and sacrificing offerings upon it. And Rabbi Yitzḥak Nappaḥa says: They saw a vision of the ashes of Isaac that were placed in that location. And Rabbi Shmuel bar Naḥmani says: From the entire House they smelled the scent of incense, yet from there, the location of the altar, they smelled a scent of burned animal limbs.
אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: שְׁלֹשָׁה נְבִיאִים עָלוּ עִמָּהֶם מִן הַגּוֹלָה – אֶחָד שֶׁהֵעִיד לָהֶם עַל הַמִּזְבֵּחַ, וְאֶחָד שֶׁהֵעִיד לָהֶם עַל מְקוֹם הַמִּזְבֵּחַ, וְאֶחָד שֶׁהֵעִיד לָהֶם שֶׁמַּקְרִיבִין אַף עַל פִּי שֶׁאֵין בַּיִת.
Rabba bar bar Ḥana says that Rabbi Yoḥanan says: Three prophets ascended with them from the exile: One who testified to them about the size and shape of the altar, and one who testified to them about the proper location of the altar, and one who testified to them that one sacrifices offerings even if there is no Temple, provided that there is a proper altar.
בְּמַתְנִיתָא תָּנָא, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: שְׁלֹשָׁה נְבִיאִים עָלוּ עִמָּהֶן מִן הַגּוֹלָה – אֶחָד שֶׁהֵעִיד לָהֶם עַל הַמִּזְבֵּחַ וְעַל מְקוֹם הַמִּזְבֵּחַ, וְאֶחָד שֶׁהֵעִיד לָהֶם שֶׁמַּקְרִיבִין אַף עַל פִּי שֶׁאֵין בַּיִת, וְאֶחָד שֶׁהֵעִיד לָהֶם עַל הַתּוֹרָה – שֶׁתִּכָּתֵב אַשּׁוּרִית.
It was taught in a baraita that Rabbi Eliezer ben Yaakov says: Three prophets ascended with the Jewish people from the exile: One who testified to them about the size and shape of the altar and about the proper location of the altar, and one who testified to them that one sacrifices offerings even if there is no Temple, and one who testified to them about the Torah and instructed that it be written in Assyrian script [Ashurit] rather than the ancient Hebrew script used in the times of Moses.
תָּנוּ רַבָּנַן: קֶרֶן וְכֶבֶשׁ וִיסוֹד וְרִיבּוּעַ – מְעַכְּבִין. מִדַּת אׇרְכּוֹ וּמִדַּת רׇחְבּוֹ וּמִדַּת קוֹמָתוֹ – אֵין מְעַכְּבִין. מְנָא הָנֵי מִילֵּי? אָמַר רַב הוּנָא, אָמַר קְרָא: ״הַמִּזְבֵּחַ״; כׇּל מָקוֹם שֶׁנֶּאֱמַר ״הַמִּזְבֵּחַ״ – לְעַכֵּב.
§ The Sages taught in a baraita: The corner built at each point where the edges of the altar meet, the ramp upon which the priests ascended the altar, the base of the altar, and the requirement that the altar must be exactly square, are all indispensable in order for the altar to be fit for use. But the measurement of its length, and the measurement of its width, and the measurement of its height are not indispensable. The Gemara asks: From where are these matters derived? Rav Huna says: In reference to each of these characteristics the verse states the term “the altar,” and there is a principle that wherever the term “the altar” is stated, it serves to indicate that the halakhic detail mentioned is indispensable.
אֶלָּא מֵעַתָּה, כִּיּוֹר לְרַבִּי וְסוֹבֵב לְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה – הָכִי נָמֵי דִּמְעַכֵּב?! דִּכְתִיב: ״וְנָתַתָּה אֹתָהּ תַּחַת כַּרְכֹּב הַמִּזְבֵּחַ מִלְּמָטָּה״, וְתַנְיָא: אֵיזֶהוּ כַּרְכּוֹב? רַבִּי אוֹמֵר: זֶה כִּיּוּר, רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: זֶה הַסּוֹבֵב!
The Gemara asks: If that is so, then the engraving [kiyyur] that was on the altar according to Rabbi Yehuda HaNasi, or the surrounding ledge of the altar according to Rabbi Yosei, son of Rabbi Yehuda, should also be indispensable, as it is written: “And you shall put it under the karkov of the altar beneath” (Exodus 27:5). And it is taught in a baraita: What is the karkov? Rabbi Yehuda HaNasi says: This is the engraving on the altar. Rabbi Yosei, son of Rabbi Yehuda, says: This is the surrounding ledge.
אִין; דְּתַנְיָא: אוֹתוֹ הַיּוֹם נִפְגְּמָה קֶרֶן מִזְבֵּחַ, וְהֵבִיאוּ בּוּל שֶׁל מֶלַח וּסְתָמוּהוּ; וְלֹא מִפְּנֵי שֶׁכָּשֵׁר לַעֲבוֹדָה, אֶלָּא שֶׁלֹּא יֵרָאֶה מִזְבֵּחַ פָּגוּם. שֶׁכׇּל מִזְבֵּחַ שֶׁאֵין לוֹ קֶרֶן וְכֶבֶשׁ וִיסוֹד וְרִיבּוּעַ – פָּסוּל. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: אַף הַסּוֹבֵב.
The Gemara answers: Yes, the karkov is also indispensable, as it is taught in a baraita: On that day when etrogim were pelted at a Sadducee priest who poured the water libation of Sukkot on his feet rather than on the altar (see Sukka 48b), the corner of the altar was damaged as a result of the pelting and the ensuing chaos. They brought a fistful of salt and sealed the damaged section. They did this not because it rendered the altar fit for the Temple service, but in deference to the altar, so that the altar would not be seen in its damaged state. The reason the altar is disqualified is because any altar that does not have a corner, a ramp, and a base, and any altar that is not square, is disqualified. Rabbi Yosei, son of Rabbi Yehuda, says: Even the surrounding ledge is indispensable.
תָּנוּ רַבָּנַן: אֵיזֶהוּ כַּרְכּוֹב? בֵּין קֶרֶן לְקֶרֶן, מְקוֹם הִילּוּךְ רַגְלֵי הַכֹּהֲנִים אַמָּה. אַטּוּ (הכהנים) [כֹּהֲנִים] בֵּין קֶרֶן לְקֶרֶן הֲווֹ אָזְלִי?! אֶלָּא אֵימָא: וּמְקוֹם הִילּוּךְ רַגְלֵי הַכֹּהֲנִים – אַמָּה.
§ The Sages taught in a baraita: What is the karkov of the altar? It is the area between one corner and the next corner, which is the cubit-wide place on top of the altar where the priests would walk. The Gemara asks: Is that to say that the priests would walk between one corner and the next corner? The Gemara answers: Rather, say: The karkov is the cubit-wide area between one corner and the other, and there was an additional cubit that was the place where the priests would walk.
וְהָכְתִיב: ״תַּחַת כַּרְכֻּבּוֹ מִלְּמַטָּה עַד חֶצְיוֹ״! אָמַר רַב נַחְמָן בַּר יִצְחָק: תְּרֵי הֲווֹ; חַד לְנוֹי, וְחַד לְכֹהֲנִים דְּלָא נִשְׁתַּרְקוּ.
The Gemara asks: But isn’t it written: “And he made for the altar a grating of network of brass, under the karkov beneath, reaching halfway up” (Exodus 38:4), which indicates that the karkov was on the side of the altar and not on top of it? The Gemara answers: Rav Naḥman bar Yitzḥak said: There were two entities called karkov. One was a slight protrusion above the midway point of the altar for aesthetic purposes, and one was an indentation on top of the altar for the benefit of the priests, to ensure that they would not slip off the top of the altar.
מִדַּת אׇרְכּוֹ וּמִדַּת רׇחְבּוֹ וּמִדַּת קוֹמָתוֹ – אֵין מְעַכְּבִין. אָמַר רַבִּי מָנִי: וּבִלְבַד שֶׁלֹּא יִפְחָתֶנּוּ מִמִּזְבֵּחַ שֶׁעָשָׂה מֹשֶׁה. וְכַמָּה? אָמַר רַב יוֹסֵף: אַמָּה. מַחֲכוּ עֲלֵיהּ: ״חָמֵשׁ אַמּוֹת אֹרֶךְ וְחָמֵשׁ אַמּוֹת רֹחַב רָבוּעַ יִהְיֶה הַמִּזְבֵּחַ״!
It was taught in a baraita cited above that the measurement of the altar’s length, and the measurement of its width, and the measurement of its height are not indispensable. Rabbi Mani says: This is the halakha provided that one does not decrease its size so that it is smaller than the altar constructed by Moses. The Gemara asks: And how large was the altar constructed by Moses? Rav Yosef says: One cubit. Those in the study hall mocked Rav Yosef, as it is written explicitly: “Five cubits long and five cubits wide; the altar shall be square” (Exodus 27:1).
אֲמַר לֵיהּ אַבָּיֵי: דִּלְמָא מְקוֹם מַעֲרָכָה קָאָמַר מָר? אֲמַר לֵיהּ: מָר דְּגַבְרָא רַבָּה הוּא, יָדַע מַאי קָאָמֵינָא. קָרֵי עֲלַיְיהוּ
Abaye said to Rav Yosef: Perhaps the Master is speaking about the area of the arrangement of wood? Since the corners took up one cubit on each side and there was an additional cubit on each side for the priests to walk, only one cubit was left for the arrangement of wood. Rav Yosef said to Abaye: The Master, i.e., Abaye, who is a great man, knows what I mean to say. Rav Yosef read, i.e., applied, the following verse to those who mocked him:
״בְּנֵי קְטוּרָה״. בְּנֵי אֲחָתֵיהּ דְּרַבִּי טַרְפוֹן הָווּ יָתְבִי קַמֵּיהּ דְּרַבִּי טַרְפוֹן, פָּתַח וְאָמַר: ״וַיּוֹסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ יוֹחָנִי״. אָמְרִי לֵיהּ: ״קְטוּרָה״ כְּתִיב! קָרֵי (עֲלֵיהֶם) [עֲלַיְהוּ] ״בְּנֵי קְטוּרָה״.
“The children of Keturah” (Genesis 25:4). Although Keturah’s children were children of Abraham, they were not of the same caliber as Isaac. Similarly, Rav Yosef was saying that his other students were not of the caliber of Abaye. Having mentioned this term, the Gemara relates: The sons of Rabbi Tarfon’s sister were sitting silently before Rabbi Tarfon. In an attempt to encourage them to say something, he began and said: The verse states: And Abraham took another wife, and her name was Yoḥani. They said to Rabbi Tarfon: It is written: “Keturah” (Genesis 25:1), not Yoḥani. Rabbi Tarfon read, i.e., said, about them the phrase “the children of Keturah” as they were able to contribute only this small piece of information.
אָמַר אַבָּיֵי בַּר הוּנָא אָמַר רַב חָמָא בַּר גּוּרְיָא: גְּזִירִין שֶׁעָשָׂה מֹשֶׁה – אוֹרְכָּן אַמָּה, וְרוֹחְבָּן אַמָּה, וְעוֹבְיָין כְּמַחַק גּוֹדֶשׁ סְאָה.
§ Abaye bar Huna says that Rav Ḥama bar Gurya says: With regard to the logs that Moses prepared for the mitzva of burning wood upon the altar, their length was a cubit and their width was a cubit, and their thickness was like that of a leveler, a kind of flat stick used to remove the excess grain heaped on top of a container that holds one se’a.
אָמַר רַבִּי יִרְמְיָה: בְּאַמָּה גְּדוּמָה. אָמַר רַב יוֹסֵף, וְלָאו הַיְינוּ דְּתַנְיָא: ״עַל הָעֵצִים אֲשֶׁר עַל הָאֵשׁ אֲשֶׁר עַל הַמִּזְבֵּחַ״ – שֶׁלֹּא יְהוּ עֵצִים יוֹצְאִין מִן הַמִּזְבֵּחַ כְּלוּם?!
Rabbi Yirmeya says: The length and width of the logs mentioned were measured with a shortened cubit. Rav Yosef said: Is this not as it is taught in a baraita: The verse states: “Upon the wood that is on the fire that is upon the altar” (Leviticus 1:8). The seemingly superfluous phrase “that is upon the altar” teaches that the wood should not extend at all beyond the area of the altar designated for the arrangement of wood. Since this area was one square cubit, the logs were exactly one cubit as well.
תְּנַן הָתָם: כֶּבֶשׁ הָיָה לִדְרוֹמָהּ שֶׁל מִזְבֵּחַ – אוֹרֶךְ שְׁלֹשִׁים וּשְׁתַּיִם, עַל רוֹחַב שֵׁשׁ עֶשְׂרֵה. מְנָא הָנֵי מִילֵּי? אָמַר רַב הוּנָא, אָמַר קְרָא: ״וְשָׁחַט אוֹתוֹ עַל יֶרֶךְ הַמִּזְבֵּחַ צָפוֹנָה״ – שֶׁיְּהֵא יָרֵךְ בְּצָפוֹן, וּפָנָיו בַּדָּרוֹם.
§ The Gemara discusses the ramp of the altar: We learned in a mishna there (Middot 36a): There was a ramp that was located on the south side of the altar, whose size was a length of thirty-two cubits by a width of sixteen cubits. The Gemara asks: From where are these matters derived, i.e., from where is it derived that the ramp is on the south side of the altar? Rav Huna said: The verse states: “And he shall slaughter it on the side [yerekh] of the altar northward” (Leviticus 1:11), which teaches that the altar’s thigh [yarekh] should be located in the north, and its face, i.e., the front of the altar where the priests ascend to it, should be in the south. The verse likens the positioning of the altar to a person who is lying down flat, in which case if his legs are to the north, his face is to the south.
אֵימָא: יָרֵךְ בַּצָּפוֹן וּפָנָיו בַּצָּפוֹן! אָמַר רָבָא: רָמֵי גַּבְרָא אַאַפֵּיהּ. אֲמַר לֵיהּ אַבָּיֵי: אַדְּרַבָּה – תָּרֵיץ וְאוֹתֵיב גַּבְרָא!
The Gemara asks: Why not say that its thigh should be in the north and its face should also be in the north? Perhaps the verse is referring to a person sitting with both his face and feet in the north. Rava said in response: Place the man on his face, i.e., the analogy is to a man who is lying down. Abaye said to him: On the contrary, sit the man straight up so that his face and his legs are facing the same direction.
אֲמַר לֵיהּ: ״רָבוּעַ״ כְּתִיב. וְהָא מִיבְּעֵי לֵיהּ דִּמְרַבַּע רַבּוֹעֵי! מִי כְּתִיב ״מְרוּבָּע״?! וְלִיטַעְמָיךְ, מִי כְּתִיב ״רָבוּץ״?! אֲמַר לֵיהּ: ״רָבוּעַ״ כְּתִיב – דְּמַשְׁמַע הָכִי וּמַשְׁמַע הָכִי.
Rava said back to him: It is written in a verse that the altar must be “square [ravua]” (Exodus 27:1), which indicates lying down or crouching, as it is similar to the term ravutz, meaning crouching. Abaye challenges Rava: But this word is necessary to teach that the altar must be square. Rava responds: Is it written in the verse that the altar must be square [merubba]? The verse specifically uses the form ravua in order to allude to the word ravutz, crouching. Abaye counters: According to your reasoning, is it written in the verse that the altar must be ravutz? Rava answers: It is written in the verse that the altar must be ravua, which is a term that indicates this, i.e., that the altar must be square, and indicates that, i.e., that its positioning is comparable to that of a person who is lying down.
וְתַנָּא מַיְיתֵי לַהּ מֵהָכָא – דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: ״וּמַעֲלֹתֵהוּ פְּנוֹת קָדִים״ – כׇּל פִּינּוֹת שֶׁאַתָּה פּוֹנֶה, לֹא יְהוּ אֶלָּא דֶּרֶךְ יָמִין לַמִּזְרָח.
The Gemara adds: And another tanna cites the source for the ramp’s positioning from here, as it is taught in a baraita that Rabbi Yehuda says: The verse states with regard to the future altar: “And its steps shall look [penot] toward the east” (Ezekiel 43:17), which indicates that all the turns [pinot] that you turn should be only to the right and you should turn to the east. Only if the ramp is in the south can one turn to the right and be facing eastward.
וְאֵימָא שְׂמֹאל לַמִּזְרָח! לָא סָלְקָא דַּעְתָּךְ; דְּתָנֵי רָמֵי בַּר (יְחִזְקִיָּה) [יְחֶזְקֵאל]: יָם שֶׁעָשָׂה שְׁלֹמֹה – ״עֹמֵד עַל שְׁנֵים עָשָׂר בָּקָר; שְׁלֹשָׁה פֹנִים צָפוֹנָה, וּשְׁלֹשָׁה פֹנִים יָמָּה, וּשְׁלֹשָׁה פֹּנִים נֶגְבָּה, וּשְׁלֹשָׁה פֹּנִים מִזְרָחָה״ – כׇּל פִּינּוֹת שֶׁאַתָּה פּוֹנֶה, לֹא יְהוּ אֶלָּא דֶּרֶךְ יָמִין לַמִּזְרָח.
The Gemara challenges: The verse indicates only that after a person turns he is facing eastward. Why not say that the ramp was located in the north and the priest turns left and faces eastward? The Gemara answers: This possibility should not enter your mind, as Rami bar Yeḥizkiya teaches: A verse describes the sea, i.e., the Basin, that Solomon built, in the following terms: “It stood upon twelve oxen, three looking toward [ponim] the north, and three looking toward [ponim] the west, and three looking toward [ponim] the south, and three looking toward [ponim] the east” (II Chronicles 4:4). From the order of the directions in which the verse lists the groups of oxen under the Basin, it can be derived that all the turns that you turn should be only to the right and to the east.
הָהוּא מִיבְּעֵי לֵיהּ לְגוּפֵיהּ! אִם כֵּן, ״פֹּנִים״ ״פֹּנִים״ לְמָה לִי?
The Gemara challenges: That verse is necessary to teach its own information describing the Basin. The Gemara explains: If so, why do I need the verse to repeat the term ponim, ponim? It must be in order to teach how one turns while performing the sacrificial rite upon the altar, which, in turn, teaches the location of the ramp.
שָׁאַל רַבִּי שִׁמְעוֹן בֶּן יוֹסֵי בֶּן לָקוֹנְיָא אֶת רַבִּי יוֹסֵי: אוֹמֵר הָיָה רַבִּי שִׁמְעוֹן בֶּן יוֹחַי, אֲוִיר יֵשׁ בֵּין כֶּבֶשׁ לַמִּזְבֵּחַ? אָמַר לוֹ: וְאַתָּה – אִי אַתָּה אוֹמֵר כֵּן?! וַהֲלֹא כְּבָר נֶאֱמַר: ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״ – מָה דָּם בִּזְרִיקָה, אַף בָּשָׂר בִּזְרִיקָה!
§ Rabbi Shimon ben Yosei ben Lakonya asked Rabbi Yosei: Is it so that Rabbi Shimon ben Yoḥai used to say that there is airspace, i.e., a gap, between the ramp and the altar? Rabbi Yosei said to him: And you, don’t you say so as well? But isn’t it already stated: “And you shall offer your burnt offerings, the flesh and the blood” (Deuteronomy 12:27)? The verse juxtaposes the flesh of the burnt offering with its blood to teach that just as the blood is presented upon the altar via tossing while the priest stands on the ground next to the altar (see Leviticus 1:5), so too, the flesh of the burnt offering is presented via tossing. In order to fulfill this requirement, the priest stands on the ramp and tosses the flesh over the gap between the ramp and the altar, so that it lands on the arrangement of wood.
אָמַר לוֹ: שֶׁאֲנִי אוֹמֵר, עוֹמֵד בְּצַד מַעֲרָכָה – וְזוֹרֵק.
Rabbi Shimon ben Yosei ben Lakonya said to him: If the verse simply teaches that the flesh must be tossed onto the arrangement of wood, it does not prove that there must be a gap between the ramp and the altar, as I say that the priest should stand next to the arrangement of wood and toss the flesh onto it.
אָמַר לוֹ: כְּשֶׁהוּא זוֹרֵק – לְמַעֲרָכָה דְּלוּקָה הוּא זוֹרֵק, אוֹ לְמַעֲרָכָה שֶׁאֵינָהּ דְּלוּקָה הוּא זוֹרֵק? הֱוֵי אוֹמֵר: לְמַעֲרָכָה דְּלוּקָה הוּא זוֹרֵק! הָתָם מִשּׁוּם דְּלָא אֶפְשָׁר.
Rabbi Yosei said to him: When he tosses the flesh, does he toss it onto a part of the arrangement of wood that is burning or does he toss it onto a part of the arrangement of wood that is not burning? You must say that he tosses it onto a part of the arrangement of wood that is burning. And there, according to your suggestion that the priest is standing next to the arrangement of wood, he would have to toss the flesh, because it is impossible to place the flesh directly into the fire without the priest getting burned. It would be unnecessary for the verse to teach that the priest tosses the flesh while standing next to the arrangement. Consequently, when the verse juxtaposed the blood with the flesh, it must be teaching that the flesh must be tossed over a gap between the ramp and the altar.
רַב פָּפָּא אָמַר: כִּי דָּם; מָה דָּם – אֲוִיר קַרְקַע מַפְסִיקוֹ, אַף בָּשָׂר – אֲוִיר קַרְקַע מַפְסִיקוֹ.
Rav Pappa says: The requirement that there be a gap between the ramp and the altar can be derived from this verse, because the juxtaposition teaches that the flesh is like blood in the manner in which it is tossed: Just as with regard to the blood there is space on the ground that interposes between the priest and the altar, so too with regard to the flesh, there is space on the ground that interposes between the priest and the altar, i.e., he stands on the ground next to the altar and tosses the flesh onto the altar.
אָמַר רַב יְהוּדָה: שְׁנֵי כְּבָשִׁים קְטַנִּים יוֹצְאִין מִן הַכֶּבֶשׁ, שֶׁבָּהֶן פּוֹנִים לַיְסוֹד וְלַסּוֹבֵב; וּמוּבְדָּלִין מִן הַמִּזְבֵּחַ מְלֹא נִימָא, מִשּׁוּם שֶׁנֶּאֱמַר ״סָבִיב״. וְרַבִּי אֲבָהוּ אָמַר: ״רָבוּעַ״.
§ The Gemara continues discussing the ramp: Rav Yehuda says: There were two small ramps protruding from the main ramp that led to the altar, on which the priests could turn to the base of the altar and to the surrounding ledge of the altar. They were separated from the altar by a hairbreadth, because it is stated: “Roundabout” (Leviticus 1:5), with regard to the altar. This indicates that nothing is attached to the entire perimeter of the altar. And Rabbi Abbahu says there is a different source, as it states: “Square” (Exodus 27:1), and if the ramps would be connected to the altar it would no longer be square.
וְאִיצְטְרִיךְ לְמִכְתַּב ״סָבִיב״, וְאִיצְטְרִיךְ לְמִכְתַּב ״רָבוּעַ״. דְּאִי כְּתַב רַחֲמָנָא ״סָבִיב״ – הֲוָה אָמֵינָא דְּעָגֵיל מִעְגָּל; כְּתַב רַחֲמָנָא ״רָבוּעַ״. וְאִי כְּתַב רַחֲמָנָא ״רָבוּעַ״ – הֲוָה אָמֵינָא דַּאֲרִיךְ וְקַטִּין; כְּתַב רַחֲמָנָא ״סָבִיב״.
The Gemara continues: And it was necessary for the verse to write: “Roundabout,” and it was necessary for the verse to write: “Square,” as, had the Merciful One written only: “Roundabout,” I would say that the altar can be circular. Therefore, the Merciful One wrote that the altar must be “square.” And had the Merciful One written only that the altar must be “square [ravua],” I would say that the word ravua simply means rectangular and the altar can be long and narrow. Therefore, the Merciful One wrote the term “roundabout,” which teaches that the altar must not have some sides that are longer than others.
תְּנַן הָתָם: הַכֶּבֶשׁ וְהַמִּזְבֵּחַ – שִׁשִּׁים וּשְׁתַּיִם. הָנֵי שִׁיתִּין וְאַרְבְּעָה הָווּ! נִמְצָא פּוֹרֵחַ אַמָּה עַל יְסוֹד וְאַמָּה עַל סוֹבֵב.
§ We learned in a mishna elsewhere (Middot 37b): The ramp and the altar together were sixty-two cubits long. The Gemara challenges: The dimensions of these are sixty-four cubits, as the altar and the ramp were each thirty-two cubits long (Middot 36a). The Gemara explains: The thirty-two-cubit measurement of the ramp is explained by a baraita that states: It is found that the ramp of the altar overhung the base of the altar by one cubit and the surrounding ledge by one cubit, resulting in an aggregate length of thirty-two cubits.
Follow
