יומא נג

יומא נג

שֶׁלֹּא תַּתְחִיל מִפָּנֶיךָ, שֶׁמָּא תִּכָּוֶה.

not to begin piling the incense in front of you, i.e., from the side closest to you, lest you be burned. If the priest were to place the incense on the side directly in front of him and then proceed to spread it toward the Ark, his hands would pass over the incense that is already burning and he might burn himself.

תָּנוּ רַבָּנַן: ״וְנָתַן אֶת הַקְּטוֹרֶת עַל הָאֵשׁ לִפְנֵי ה׳״ — שֶׁלֹּא יְתַקֵּן מִבַּחוּץ וְיַכְנִיס. לְהוֹצִיא מִלִּבָּן שֶׁל צַדּוּקִין, שֶׁאוֹמְרִים יְתַקֵּן מִבַּחוּץ וְיַכְנִיס.

§ The Sages taught in a baraita: “And he shall put the incense upon the fire before the Lord” (Leviticus 16:13); this means that he should not prepare by placing the incense outside, in the Sanctuary, and bring into the Holy of Holies a coal pan holding the burning incense. This was emphasized in order to exclude the opinion of the Sadducees, who say that he should prepare the incense outside and then bring it in.

מַאי דְּרוּשׁ? ״כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפּוֹרֶת״ — מְלַמֵּד שֶׁיְּתַקֵּן מִבַּחוּץ וְיַכְנִיס.

The Gemara asks: What did the Sadducees interpret; what verse do they cite as the basis for their opinion? The Gemara answers that it was the verse: “For I will appear in a cloud upon the Ark cover” (Leviticus 16:2), which the Sadducees say teaches that he should prepare it outside, so there would already be a cloud of incense, and only then should he bring it inside the Holy of Holies.

אָמְרוּ לָהֶם חֲכָמִים, וַהֲלֹא כְּבָר נֶאֱמַר: ״וְנָתַן אֶת הַקְּטוֹרֶת עַל הָאֵשׁ לִפְנֵי ה׳״. אִם כֵּן, מָה תַּלְמוּד לוֹמַר: ״כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפּוֹרֶת״ —

The Sages said to them: Wasn’t it already stated explicitly: “And he shall put the incense upon the fire before the Lord” (Leviticus 16:13), which indicates that the High Priest should present the incense only when he stands before God in the Holy of Holies? If so, what is the meaning when the verse states: “For I will appear in a cloud upon the Ark cover” (Leviticus 16:2)? This verse does not mean that there should already be an incense cloud before he enters.

מְלַמֵּד שֶׁנּוֹתֵן בָּהּ מַעֲלֵה עָשָׁן. וּמִנַּיִין שֶׁנּוֹתֵן בָּהּ מַעֲלֵה עָשָׁן? שֶׁנֶּאֱמַר: ״וְכִסָּה עֲנַן הַקְּטוֹרֶת אֶת הַכַּפּוֹרֶת״. הָא לֹא נָתַן בָּהּ מַעֲלֵה עָשָׁן, אוֹ שֶׁחִיסַּר אַחַת מִכׇּל סַמָּנֶיהָ — חַיָּיב מִיתָה.

Instead, this verse is referring to the shape of the incense cloud, and it teaches that he includes a smoke-raiser in its spices, a plant that causes the smoke to rise straight up like a staff. And from where is it derived that he includes a smoke-raiser in its spices? As it is stated: “And the incense cloud shall cover the Ark cover” (Leviticus 16:13). Therefore, if he did not include a smoke-raiser, or if he omitted any one of its spices, he is liable to receive the death penalty.

וְתִיפּוֹק לֵיהּ — דְּקָא מְעַיֵּיל בִּיאָה רֵיקָנִית!

The Gemara analyzes this last halakha: Why does one incur the death penalty for omitting one of the spices? And let the tanna derive the fact that he incurs the death penalty for a different action, as his entry into the Holy of Holies is for no purpose. It is prohibited to enter the Holy of Holies unless one is performing a mitzva. If the incense lacks an ingredient, the High Priest is not truly performing the mitzva, and therefore he has entered the Holy of Holies for no purpose. Consequently, he incurs the death penalty on account of his entry, even without burning the incense.

אָמַר רַב שֵׁשֶׁת: הָכָא בְּמַאי עָסְקִינַן, כְּגוֹן שֶׁשָּׁגַג בְּבִיאָה, וְהֵזִיד בְּהַקְטָרָה.

Rav Sheshet said: With what are we dealing here? We are dealing with a case where he acted unwittingly with regard to the entry, i.e., he was unaware that entering for no reason renders him liable, or he did not mean to enter the Holy of Holies at all; and he acted intentionally with regard to the burning, knowing that one who burns incense that lacks an ingredient incurs the death penalty. In that case, he is liable to receive the death penalty only for burning incomplete incense.

רַב אָשֵׁי אָמַר: אֲפִילּוּ תֵּימָא הֵזִיד בְּזוֹ וּבָזוֹ, וּכְגוֹן דְּעַיֵּיל שְׁתֵּי הַקְטָרוֹת, אַחַת שְׁלֵימָה וְאַחַת חֲסֵירָה. אַבִּיאָה לָא מִיחַיַּיב — דְּהָא עַיֵּיל לֵיהּ שְׁלֵימָה, אַהַקְטָרָה — מִיחַיַּיב, דְּקָא מַקְטַר קְטוֹרֶת חֲסֵירָה.

Rav Ashi said a different explanation: Even if you say that he acted intentionally with regard to both this and that, i.e., he knew full well that he would be liable to receive the death penalty both for burning incomplete incense and for entering the Holy of Holies for no purpose, it is nevertheless possible that he is not liable to receive the death penalty for his entry. And Rav Ashi explains that this is the halakha in a case where he brought two sets of incense into the Holy of Holies, one complete with all the spices and one incomplete, both of which he burned. For his entry to the Holy of Holies he is not liable to be put to death, as he brought in a coal pan with complete incense and thereby fulfilled the mitzva. However, for burning he is liable to receive the death penalty, as he burns incomplete incense.

אָמַר מָר: וּמִנַּיִין שֶׁנּוֹתֵן בָּהּ מַעֲלֵה עָשָׁן, תַּלְמוּד לוֹמַר: ״וְכִסָּה״. קְרָא לִקְרָא?

§ The Gemara analyzes the above baraita. The Master said in the baraita: And from where is it derived that he includes a smoke-raiser in its spices? The verse states: “And it shall cover” (Leviticus 16:13). The Gemara expresses surprise at this statement: One verse for another verse? The requirement of a smoke-raiser was already proven from the verse: “For I will appear in a cloud upon the Ark cover” (Leviticus 16:2); why cite a second verse in support of the first one?

אָמַר רַב יוֹסֵף, הָכִי קָאָמַר: אֵין לִי אֶלָּא עֲלֵה מַעֲלֵה עָשָׁן, עִיקַּר מַעֲלֵה עָשָׁן מִנַּיִין? תַּלְמוּד לוֹמַר: ״וְכִסָּה״.

Rav Yosef said: This is what the baraita said; this is how to understand the matter: I have derived nothing other than the obligation to bring a leaf of a smoke-raising plant. From where is it derived that he must also bring a root of a smoke-raiser? The verse states: “And it shall cover,” which indicates the requirement for more of the smoke-raiser than might have been supposed from the other verse.

אֲמַר לֵיהּ אַבָּיֵי: וְהָא אִיפְּכָא תַּנְיָא! דְּתַנְיָא: נָתַן בָּהּ עִיקַּר מַעֲלֵה עָשָׁן, הָיָה מִתַּמֵּר וְעוֹלֶה כְּמַקֵּל עַד שֶׁמַּגִּיעַ לִשְׁמֵי קוֹרָה. כֵּיוָן שֶׁהִגִּיעַ לִשְׁמֵי קוֹרָה, מְמַשְׁמֵשׁ וְיוֹרֵד בַּכּוֹתָלִים עַד שֶׁנִּתְמַלֵּא הַבַּיִת עָשָׁן, שֶׁנֶּאֱמַר: ״וְהַבַּיִת יִמָּלֵא עָשָׁן״!

Abaye said to Rav Yosef: Your interpretation indicates that the leaf of the smoke-raiser raises smoke better than its root, as the requirement for a root is merely considered an addition. But wasn’t the opposite taught in a baraita? As it was taught in a baraita: He put into the incense a root of a smoke-raiser, and the smoke would rise in a column like a staff until it reached the Temple ceiling. When it reached the ceiling there was nowhere for the smoke to exit the building, and therefore it slowly descended the walls until the entire House was filled with smoke, as it is stated: “And the House was filled with smoke” (Isaiah 6:4). This baraita indicates that the root of the smoke-raiser raises smoke better than its leaf.

אֶלָּא אָמַר אַבָּיֵי, הָכִי קָאָמַר: אֵין לִי אֶלָּא עִיקַּר מַעֲלֵה עָשָׁן, עֲלֵה מַעֲלֵה עָשָׁן מִנַּיִין? תַּלְמוּד לוֹמַר: ״וְכִסָּה״.

Rather, Abaye said that this is what the baraita said; this is how it should be understood: I have derived nothing other than the obligation to bring a root of a smoke-raising plant. From where is it derived that he must also bring a leaf of a smoke-raiser? The verse states: “And it shall cover.”

רַב שֵׁשֶׁת אָמַר: אֵין לִי אֶלָּא אֹהֶל מוֹעֵד שֶׁבַּמִּדְבָּר. שִׁילֹה וּבֵית עוֹלָמִים מִנַּיִין? תַּלְמוּד לוֹמַר: ״וְכִסָּה״.

Rav Sheshet said that the baraita means the following: I have derived nothing other than the inclusion of a smoke-raiser amongst the other spices in the Tent of Meeting that was in the wilderness; from where is it derived that this obligation extends to the Tabernacle at Shiloh and in the eternal Temple in Jerusalem? The verse states: “And it shall cover,” which indicates that wherever the High Priest enters the Holy of Holies to burn incense, he must include a smoke-raiser in its ingredients.

הַאי, מִ״וְּכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשּׁוֹכֵן אִתָּם״ נָפְקָא!

The Gemara raises a difficulty with regard to this interpretation: This halakha is derived from the verse: “And so shall he do for the Tent of Meeting that dwells with them” (Leviticus 16:16). This verse teaches that this rite must be performed not only that first time in the wilderness, but wherever the Divine Presence dwells.

אֶלָּא הָכִי קָאָמַר: אֵין לִי אֶלָּא בְּיוֹם הַכִּפּוּרִים. בִּשְׁאָר יְמוֹת הַשָּׁנָה מִנַּיִין? תַּלְמוּד לוֹמַר: ״וְכִסָּה״.

Rather, this is what the baraita said: I have derived nothing other than the obligation to include a smoke-raiser in the spices of the incense offered on Yom Kippur in the Holy of Holies; from where is it derived that this obligation applies to the incense offered on the rest of the days of the year in the Sanctuary? The verse states: “And it shall cover,” to teach that every incense burned in the Temple must include a smoke-raiser.

רַב אָשֵׁי אָמַר: חַד לְמִצְוָה, וְחַד לְעַכֵּב. רָבָא אָמַר: חַד לְעוֹנֶשׁ, וְחַד לְאַזְהָרָה.

Rav Ashi said: One verse teaches us the mitzva itself, and one verse teaches that this requirement is indispensable, i.e., the rite is invalid if one omits this ingredient. Rava said: One verse teaches that the omission of the smoke-raiser renders one liable to receive the punishment of death, and one verse serves as a warning that it is prohibited to omit it, as the Torah does not require punishment without issuing a warning.

תַּנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: ״וְלֹא יָמוּת״ — עוֹנֶשׁ, ״כִּי בֶּעָנָן אֵרָאֶה״ — אַזְהָרָה.

§ It was taught in a baraita that Rabbi Eliezer says: “Speak to Aaron your brother that he should not come at all times into the sacred place within the curtain, before the Ark cover that is upon the Ark; that he not die” (Leviticus 16:2). This verse teaches the punishment for the omission of the smoke-raiser from the spices of the incense. With regard to the verse: “For I will appear in a cloud upon the Ark cover” (Leviticus 16:2); this is the warning that it is prohibited to omit the smoke-raiser, which causes the cloud to rise.

יָכוֹל יִהְיוּ שְׁנֵיהֶם אֲמוּרִין קוֹדֶם מִיתַת בְּנֵי אַהֲרֹן — תַּלְמוּד לוֹמַר: ״אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן״. יָכוֹל יִהְיוּ שְׁנֵיהֶם אֲמוּרִים אַחַר מִיתַת שְׁנֵי בְּנֵי אַהֲרֹן — תַּלְמוּד לוֹמַר: ״כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפּוֹרֶת״. הָא כֵּיצַד? אַזְהָרָה קוֹדֶם מִיתָה, וְעוֹנֶשׁ אַחַר מִיתָה.

One might have thought that both verses were said before the deaths of Aaron’s sons, who died upon entering the sacred place. Therefore, the verse states: “After the deaths of the two sons of Aaron” (Leviticus 16:1). One might have thought that both of them, the punishment and the warning, were said after the deaths of Aaron’s two sons. Therefore, the verse states: “For I will appear in a cloud upon the Ark cover.” How so; how should these verses be understood? The warning was said before the death of Aaron’s sons, and the punishment associated with it was stated after the death of his sons.

מַאי תַּלְמוּדָא? אָמַר רָבָא, אָמַר קְרָא: ״כִּי בֶּעָנָן אֵרָאֶה״ — וַעֲדַיִין לֹא נִרְאָה. וְאֶלָּא מַאי טַעְמָא אִיעֲנוּשׁ?

The Gemara expresses puzzlement at Rabbi Eliezer’s statement: What is the biblical derivation? How does Rabbi Eliezer learn from the phrase “I will appear” that the warning was stated earlier? Rava said that the verse states: “For I will appear in a cloud”; the future tense indicates that the cloud over the Ark cover had not yet appeared, as the Tabernacle had not been built, which means that this command was issued before Aaron’s sons entered and died. The Gemara asks: Rather, what is the reason that Aaron’s sons were punished with death, if the punishment had not been stated? The Torah does not punish one who is unaware of the sin’s punishment.

כִּדְתַנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: לֹא מֵתוּ בְּנֵי אַהֲרֹן אֶלָּא עַל שֶׁהוֹרוּ הֲלָכָה בִּפְנֵי מֹשֶׁה רַבָּן. מַאי דְּרוּשׁ? ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ״ — אַף עַל פִּי שֶׁהָאֵשׁ יוֹרֶדֶת מִן הַשָּׁמַיִם, מִצְוָה לְהָבִיא מִן הַהֶדְיוֹט.

The Gemara answers: They were not punished for their entry into the sacred place but for a different reason, as it was taught in a baraita that Rabbi Eliezer says: Aaron’s sons died only because they taught a halakha before Moses their teacher; they should have asked him for his ruling, but they neglected to do so. The Gemara asks: What did they interpret from the verse that led them to enter the sacred place with fire? The verse states: “And the sons of Aaron the priest shall put fire upon the altar” (Leviticus 1:7), which indicates that although fire descends from the heavens, it is a mitzva to bring man-made fire. To fulfill this mitzva, Aaron’s sons entered and brought fire to the altar. Although their ruling was in accordance with the halakha, they incurred the death penalty for failing to ask Moses.

יָצָא וּבָא לוֹ דֶּרֶךְ כְּנִיסָתוֹ. מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, אָמַר רַבִּי יוֹנָתָן, אָמַר קְרָא: ״וַיָּבֹא שְׁלֹמֹה לַבָּמָה אֲשֶׁר בְּגִבְעוֹן יְרוּשָׁלִַם״, וְכִי מָה עִנְיַן גִּבְעוֹן אֵצֶל יְרוּשָׁלַיִם?

§ The mishna teaches that the High Priest exits and comes out the way that he entered, i.e., he does not turn around, but walks backward with his face toward the Ark. The Gemara asks: From where are these matters derived; what is the source in the Torah for this halakha? Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said that the verse states: “And Solomon came to the high place that was at Gibeon, Jerusalem” (II Chronicles 1:13). Now, what does Gibeon have to do with Jerusalem? Either he came to Gibeon or to Jerusalem; these are two different places.

אֶלָּא: מַקִּישׁ יְצִיאָתוֹ מִגִּבְעוֹן לִירוּשָׁלַיִם, לְבִיאָתוֹ מִירוּשָׁלַיִם לְגִבְעוֹן: מָה בִּיאָתוֹ מִירוּשָׁלַיִם לְגִבְעוֹן — פָּנָיו כְּלַפֵּי בָמָה, כְּדֶרֶךְ בִּיאָתוֹ, אַף יְצִיאָתוֹ מִגִּבְעוֹן לִירוּשָׁלַיִם — פָּנָיו כְּלַפֵּי בָמָה, כְּדֶרֶךְ בִּיאָתוֹ.

Rather, the verse compares his exit from Gibeon to Jerusalem to his arrival from Jerusalem to Gibeon. Just as in the case of his arrival from Jerusalem to Gibeon his face was necessarily turned toward the high place, in the usual manner of a person’s arrival, so too, upon his exit from Gibeon to Jerusalem his face was still turned toward the high place, in the manner of his arrival. This teaches that one does not turn his face away from a sacred place; rather, he must walk backward.

וְכֵן כֹּהֲנִים בַּעֲבוֹדָתָן, וּלְוִיִּם בְּדוּכָנָן, וְיִשְׂרָאֵל בְּמַעֲמָדָן, כְּשֶׁהֵן נִפְטָרִין — לֹא הָיוּ מַחֲזִירִין פְּנֵיהֶן וְהוֹלְכִין, אֶלָּא מְצַדְּדִין פְּנֵיהֶן וְהוֹלְכִין.

And likewise, with regard to priests in their service; and Levites on their platform in the Temple, where they recited songs; and Israelites at their watches, where they observed the sacrifice of the daily offering: When they departed from the sacred place, they would not turn their faces and walk but would turn their faces sideways and walk, so as not to turn their backs on the sacred place.

וְכֵן תַּלְמִיד הַנִּפְטָר מֵרַבּוֹ לֹא יַחֲזִיר פָּנָיו וְיֵלֵךְ, אֶלָּא מְצַדֵּד פָּנָיו וְהוֹלֵךְ. כִּי הָא דְּרַבִּי אֶלְעָזָר כַּד הֲוָה מִיפְּטַר מִינֵּיהּ דְּרַבִּי יוֹחָנָן, כַּד הֲוָה בָּעֵי רַבִּי יוֹחָנָן לְסַגּוֹיֵי, הֲוָה גָּחֵין קָאֵי רַבִּי אֶלְעָזָר אַדּוּכְתֵּיהּ עַד דַּהֲוָה מִיכַּסֵּי רַבִּי יוֹחָנָן מִינֵּיהּ.

And likewise, a student who takes leave of his teacher should not turn his face and walk but turn his face sideways and walk. This is in accordance with that practice of Rabbi Elazar when he took leave of his teacher, Rabbi Yoḥanan. When Rabbi Yoḥanan wanted to leave him, Rabbi Elazar would bend down and stand in his place as a sign of respect and humility, until Rabbi Yoḥanan disappeared from his sight; only then would Rabbi Elazar turn to leave.

וְכַד הֲוָה בָּעֵי רַבִּי אֶלְעָזָר לְסַגּוֹיֵי, הֲוָה קָא אָזֵיל לַאֲחוֹרֵיהּ עַד דְּמִכַּסֵּי מִינֵּיהּ דְּרַבִּי יוֹחָנָן. רָבָא כַּד הֲוָה מִיפְּטַר מִינֵּיהּ דְּרַב יוֹסֵף, הֲוָה אָזֵיל לַאֲחוֹרֵיהּ עַד דְּמִנַּגְּפָן כַּרְעֵיהּ וּמִתַּוְּוסָן אִסְקוּפָּתָא דְּבֵי רַב יוֹסֵף דְּמָא.

And when Rabbi Elazar wanted to leave, he would walk backward until he disappeared from Rabbi Yoḥanan’s sight, and only then would he walk normally, so as not to turn his back on his teacher. The Gemara further relates: When Rava took leave of Rav Yosef, he would walk backward, paying no attention to the obstacles in his path, until his legs were bruised and the threshold of Rav Yosef’s house was bloodied from Rava’s wounds.

אֲמַרוּ לֵיהּ לְרַב יוֹסֵף: הָכִי עָבֵיד רָבָא. אֲמַר לֵיהּ: יְהֵא רַעֲוָא דִּתְרוּם רֵישָׁךְ אַכּוּלֵּהּ כַּרְכָּא.

They said to Rav Yosef: This is what Rava does. Rav Yosef was blind and could not see for himself. Rav Yosef said to him: May it be God’s will that you lift your head over the entire city, in reward for honoring your teacher.

אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הַמִּתְפַּלֵּל, צָרִיךְ שֶׁיַּפְסִיעַ שָׁלֹשׁ פְּסִיעוֹת לַאֲחוֹרָיו, וְאַחַר כָּךְ יִתֵּן שָׁלוֹם. אָמַר לֵיהּ רַב מָרְדֳּכַי: כֵּיוָן שֶׁפָּסַע שָׁלֹשׁ פְּסִיעוֹת לַאֲחוֹרָיו — הָתָם אִיבַּעְיָא לֵיהּ לְמֵיקַם. מָשָׁל לְתַלְמִיד הַנִּפְטָר מֵרַבּוֹ, אִם חוֹזֵר לְאַלְתַּר, דּוֹמֶה לְכֶלֶב שֶׁשָּׁב עַל קִיאוֹ.

§ Apropos the obligation of a student to walk backward when taking leave of his teacher, the Gemara discusses a similar topic. Rabbi Alexandri said that Rabbi Yehoshua ben Levi said: One who prays must take three steps backward upon concluding his prayer and then recite: Peace, in a manner befitting one who departs from before the Holy One, Blessed be He. Rav Mordekhai said to him: Since he has taken three steps backward, he should stand there and not return to his place immediately. This is analogous to a student who takes leave of his teacher. If he returns immediately to the place where was first standing, he is similar to a dog who returns to its vomit, and his previous action is spoiled.

תַּנְיָא נָמֵי הָכִי: הַמִּתְפַּלֵּל, צָרִיךְ שֶׁיַּפְסִיעַ שָׁלֹשׁ פְּסִיעוֹת לַאֲחוֹרָיו וְאַחַר כָּךְ יִתֵּן שָׁלוֹם, וְאִם לֹא עָשָׂה כֵּן רָאוּי לוֹ שֶׁלֹּא הִתְפַּלֵּל. וּמִשּׁוּם שְׁמַעְיָה אָמְרוּ: שֶׁנּוֹתֵן שָׁלוֹם לְיָמִין, וְאַחַר כָּךְ לִשְׂמֹאל, שֶׁנֶּאֱמַר: ״מִימִינוֹ אֵשׁ דָּת לָמוֹ״, וְאוֹמֵר: ״יִפּוֹל מִצִּדְּךָ אֶלֶף וּרְבָבָה מִימִינֶךָ״.

The Gemara comments that this was also taught in a baraita: One who prays must take three steps backward upon concluding his prayer and then recite: Peace. And if he did not do so, it is better for him not to have prayed, as his actions are disrespectful toward God. And they said in the name of Shemaya the Sage that when one recites: Peace, he first bows to the right and then to the left, as it is stated: “At His right hand was a fiery law to them” (Deuteronomy 33:2), and it says: “A thousand may fall at your side, and ten thousand at your right side” (Psalms 91:7).

מַאי וְאוֹמֵר? וְכִי תֵּימָא אוֹרְחָא דְמִילְּתָא הִיא לְמִיתַּב בְּיָמִין, תָּא שְׁמַע: ״יִפּוֹל מִצִּדְּךָ אֶלֶף וּרְבָבָה מִימִינֶךָ״.

The Gemara asks: What is the reason for: And it says? Why is it necessary to cite another source? The Gemara explains: If you say that it is merely the usual manner to give an object with the right hand, but this bears no special significance, come and hear: “A thousand may fall at your side, and ten thousand at your right side,” which indicates that the right side is the more significant one.

רָבָא חַזְיֵיהּ לְאַבָּיֵי דְּיָהֵיב שְׁלָמָא לְיַמִּינָא בְּרֵישָׁא אֲמַר לֵיהּ: מִי סָבְרַתְּ לִימִין דִּידָךְ? לִשְׂמֹאל דִּידָךְ קָא אָמֵינָא, דְּהָוֵי יְמִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר רַב חִיָּיא בְּרֵיהּ דְּרַב הוּנָא: חֲזֵינָא לְהוּ לְאַבָּיֵי וְרָבָא דְּפָסְעִי לְהוּ שָׁלֹשׁ פְּסִיעוֹת בִּכְרִיעָה אַחַת.

The Gemara relates that Rava saw Abaye reciting: Peace, by bowing at the end of his prayer to his right first. Rava said to him: Do you maintain that you should bow to your right? I say you should bow to your left first, as it is the right of the Holy One, Blessed be He, since He is opposite you face-to-face, as it were. Rav Ḥiyya, son of Rav Huna, said: I observed that Abaye and Rava both took those three steps all in one act of bowing, without standing upright in between, by way of submission to and acceptance of God’s authority.

וּמִתְפַּלֵּל תְּפִלָּה קְצָרָה בַּבַּיִת הַחִיצוֹן. מַאי מְצַלֵּי? רָבָא בַּר רַב אַדָּא וְרָבִין בַּר רַב אַדָּא תַּרְוַיְיהוּ מִשְּׁמֵיהּ דְּרַב אָמְרִי: יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ שֶׁתְּהֵא שָׁנָה זוֹ גְּשׁוּמָה וּשְׁחוּנָה. שְׁחוּנָה מְעַלְּיוּתָא הִיא?! אֶלָּא אֵימָא: אִם שְׁחוּנָה תְּהֵא גְּשׁוּמָה.

§ The mishna taught: And the High Priest recites a brief prayer in the outer chamber. The Gemara asks: What does he pray? Rava bar Rav Adda and Ravin bar Rav Adda both said in the name of Rav that this was his prayer: May it be your will, Lord our God, that this year shall be rainy and hot. The Gemara immediately expresses surprise at this request: Is heat a good matter? Why should he request that the year be hot? Rather, say and emend it as follows: If the upcoming year is hot, may it also be rainy, lest the heat harm the crops.

רַב אַחָא בְּרֵיהּ דְּרָבָא מְסַיֵּים בַּהּ מִשְּׁמֵיהּ דְּרַב יְהוּדָה: לָא יִעְדֵּי עָבֵיד שׁוּלְטָן מִדְּבֵית יְהוּדָה, וְלֹא יִהְיוּ עַמְּךָ יִשְׂרָאֵל צְרִיכִין לְפַרְנָסָה זֶה מִזֶּה, וְלֹא תִּכָּנֵס לְפָנֶיךָ תְּפִלַּת עוֹבְרֵי דְּרָכִים.

Rav Aḥa, son of Rava, concluded the language of this prayer in the name of Rav Yehuda: May the rule of power not depart from the house of Judah; and may your nation Israel not depend on each other for sustenance, rather, they should be sustained from the produce of their land; and let not the prayer of travelers enter Your presence when they pray for the rain to stop on their travels.

רַבִּי חֲנִינָא בֶּן דּוֹסָא הֲוָה קָא אָזֵיל בְּאוֹרְחָא. שְׁדָא מִטְרָא עֲלֵיהּ, אֲמַר: רִבּוֹנוֹ שֶׁל עוֹלָם! כׇּל הָעוֹלָם כּוּלּוֹ בְּנַחַת, וַחֲנִינָא בְּצַעַר. פְּסַק מִיטְרָא. כִּי אֲתָא לְבֵיתֵיהּ, אָמַר: רִבּוֹנוֹ שֶׁל עוֹלָם! כׇּל הָעוֹלָם כּוּלּוֹ בְּצַעַר, וַחֲנִינָא בְּנַחַת. אֲתָא מִיטְרָא. אָמַר רַב יוֹסֵף: מַאי אַהְנְיָא לֵיהּ צְלוֹתֵיהּ דְּכֹהֵן גָּדוֹל לְגַבֵּי רַבִּי חֲנִינָא בֶּן דּוֹסָא.

The Gemara relates: Rabbi Ḥanina ben Dosa was walking on the road when rain fell upon him. He said: Master of the Universe, the entire world is comfortable and Ḥanina is suffering. The rain stopped. When he came to his house he said: Master of the Universe, the entire world is suffering for lack of rain and Ḥanina is comfortable. The rain came back. Rav Yosef said: What effect does the prayer of the High Priest have with regard to Rabbi Ḥanina ben Dosa? Notwithstanding the prayer of the High Priest in the Holy of Holies, Rabbi Ḥanina ben Dosa’s sanctity is greater, as God fulfills his bidding.

תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּכֹהֵן גָּדוֹל אֶחָד שֶׁהֶאֱרִיךְ בִּתְפִלָּתוֹ, וְנִמְנוּ אֶחָיו הַכֹּהֲנִים לִיכָּנֵס אַחֲרָיו. הִתְחִילוּ הֵם נִכְנָסִין וְהוּא יוֹצֵא. אָמְרוּ לוֹ: מִפְּנֵי מָה הֶאֱרַכְתָּ בִּתְפִלָּתֶךָ? אָמַר לָהֶם: קָשֶׁה בְּעֵינֵיכֶם שֶׁהִתְפַּלַּלְתִּי עֲלֵיכֶם וְעַל בֵּית הַמִּקְדָּשׁ שֶׁלֹּא יֵחָרֵב? אָמְרוּ לוֹ: אַל תְּהִי רָגִיל לַעֲשׂוֹת כֵּן, שֶׁהֲרֵי שָׁנִינוּ: לֹא הָיָה מַאֲרִיךְ בִּתְפִלָּתוֹ כְּדֵי שֶׁלֹּא לְהַבְעִית אֶת יִשְׂרָאֵל.

§ The mishna stated that the High Priest would not extend his prayer. The Sages taught in the Tosefta: There was an incident involving a certain High Priest who extended his prayer, and his fellow priests took a vote, counted, and decided to go in after him out of concern that he had died or fainted and required assistance. They began to enter and at that moment he emerged. They said to him: Why did you extend your prayer? He said to them: Why not? Does it trouble you that I prayed for you and for the Temple not to be destroyed? They said to him: Do not make a habit of doing so, as we learned: He would not extend his prayer, so as not to alarm the Jewish people, who might fear he had died.

מַתְנִי׳ מִשֶּׁנִּיטַּל אָרוֹן, אֶבֶן הָיְתָה שָׁם מִימוֹת נְבִיאִים רִאשׁוֹנִים, וּשְׁתִיָּיה הָיְתָה נִקְרֵאת, גְּבוֹהָה מִן הָאָרֶץ שָׁלֹשׁ אֶצְבָּעוֹת וְעָלֶיהָ הָיָה נוֹתֵן. נָטַל אֶת הַדָּם מִמִּי שֶׁהָיָה מְמָרֵס בּוֹ, נִכְנַס לַמָּקוֹם שֶׁנִּכְנַס, וְעָמַד בַּמָּקוֹם שֶׁעָמַד, וְהִזָּה מִמֶּנּוּ אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה.

MISHNA: After the Ark was taken into exile, there was a rock in the Holy of Holies from the days of the early prophets, David and Samuel, who laid the groundwork for construction of the Temple, and this stone was called the foundation rock. It was three fingerbreadths higher than the ground, and the High Priest would place the incense on it. After the High Priest left the Holy of Holies, he took the blood of the bull sacrificed as a sin-offering from the one who was stirring it, so it would not coagulate. He entered into the place that he had previously entered, the Holy of Holies, and stood at the place where he had previously stood to offer the incense, between the staves. And he sprinkled from the blood, one time upward and seven times downward.

וְלֹא הָיָה מִתְכַּוֵּון לְהַזּוֹת לֹא לְמַעְלָה וְלֹא לְמַטָּה אֶלָּא כְּמַצְלִיף. וְכָךְ הָיָה מוֹנֶה: אַחַת, אַחַת וְאַחַת, אַחַת וּשְׁתַּיִם, אַחַת וְשָׁלֹשׁ, אַחַת וְאַרְבַּע, אַחַת וְחָמֵשׁ, אַחַת וְשֵׁשׁ, אַחַת וָשֶׁבַע. יָצָא וְהִנִּיחוֹ עַל כַּן הַזָּהָב שֶׁבַּהֵיכָל.

And he would neither intend to sprinkle the blood upward nor to sprinkle it downward, but rather like one who whips, with the blood sprinkled in a single column, one drop below the other. And this is how he would count as he sprinkled, to avoid error: One; one and one; one and two; one and three; one and four; one and five; one and six; one and seven. The High Priest then emerged from there and placed the bowl with the remaining blood on the golden pedestal in the Sanctuary.

הֵבִיאוּ לוֹ אֶת הַשָּׂעִיר, שְׁחָטוֹ, וְקִבֵּל בְּמִזְרָק אֶת דָּמוֹ, נִכְנַס לַמָּקוֹם שֶׁנִּכְנַס, וְעָמַד בַּמָּקוֹם שֶׁעָמַד, וְהִזָּה מִמֶּנּוּ אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה, וְכָךְ הָיָה מוֹנֶה: אַחַת, אַחַת וְאַחַת, אַחַת וּשְׁתַּיִם וְכוּ׳. יָצָא וְהִנִּיחוֹ עַל כַּן הַזָּהָב הַשֵּׁנִי שֶׁבַּהֵיכָל. רַבִּי יְהוּדָה אוֹמֵר: לֹא הָיָה שָׁם אֶלָּא כֵּן אֶחָד בִּלְבַד. נָטַל דַּם הַפָּר וְהִנִּיחַ דַּם הַשָּׂעִיר,

They brought him the goat to be sacrificed as a sin-offering to God. He slaughtered it and received its blood in the bowl. He again entered into the place that he had previously entered, the Holy of Holies, and stood at the place that he previously stood, and sprinkled from the blood of the goat one time upward and seven times downward. And this is how he would count, just as he counted when sprinkling the blood of the bull: One; one and one; one and two; etc. The High Priest then emerged from the Holy of Holies and placed the bowl with the remaining blood on the second golden pedestal in the Sanctuary. Rabbi Yehuda says: There was only one pedestal there, and he took the blood of the bull from the pedestal and placed the blood of the goat in its place.

וְהִזָּה מִמֶּנּוּ עַל הַפָּרוֹכֶת שֶׁכְּנֶגֶד הָאָרוֹן מִבַּחוּץ, אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה וְלֹא הָיָה מִתְכַּוֵּון וְכוּ׳. וְכָךְ הָיָה מוֹנֶה וְכוּ׳. נָטַל דַּם הַשָּׂעִיר וְהִנִּיחַ דַּם הַפָּר, וְהִזָּה מִמֶּנּוּ עַל הַפָּרוֹכֶת שֶׁכְּנֶגֶד הָאָרוֹן מִבַּחוּץ, אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה וְכוּ׳. עֵירָה דַּם הַפָּר לְתוֹךְ דַּם הַשָּׂעִיר, וְנָתַן אֶת הַמָּלֵא בָּרֵיקָן.

And he sprinkled from the blood of the bull on the curtain opposite the Ark from outside the Holy of Holies, one time upward and seven times downward, and he would not intend, etc. And this is how he would count, etc. When he concluded, he took the blood of the goat from the pedestal and placed blood of the bull in its place on the pedestal. And he sprinkled from the goat’s blood on the curtain opposite the Ark from outside, just as he did with the blood of the bull, one time upward and seven times downward, etc. Afterward, he poured the blood of the bull into the blood of the goat and placed the blood from the full bowl into the empty bowl, so that the blood would be mixed well.

גְּמָ׳ ״מִשֶּׁנִּגְנַז״ לָא קָתָנֵי, אֶלָּא ״מִשֶּׁנִּיטַּל״. תְּנַן כְּמַאן דְּאָמַר אָרוֹן גָּלָה לְבָבֶל. דְּתַנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: אָרוֹן גָּלָה לְבָבֶל, שֶׁנֶּאֱמַר: ״וְלִתְשׁוּבַת הַשָּׁנָה שָׁלַח הַמֶּלֶךְ נְבוּכַדְנֶאצַּר וַיְבִיאֵהוּ בָבֶלָה עִם כְּלֵי חֶמְדַּת בֵּית ה׳״.

GEMARA: The Gemara comments with regard to the wording of the mishna: It does not teach: After the Ark was buried, but: After it was taken. If so, we learned this mishna in accordance with the opinion of the one who said that the Ark was exiled to Babylonia and was not buried in its place, as it was taught in a baraita: Rabbi Eliezer says: The Ark was exiled to Babylonia, as it is stated: “And at the turn of the year King Nebuchadnezzar sent and brought him to Babylonia, along with the precious vessels of the House of the Lord” (II Chronicles 36:10). These precious vessels must include the Ark.

רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: אָרוֹן גָּלָה לְבָבֶל, שֶׁנֶּאֱמַר: ״לֹא יִוָּתֵר דָּבָר אָמַר ה׳״ — אֵלּוּ עֲשֶׂרֶת הַדִּבְּרוֹת שֶׁבּוֹ.

Likewise, Rabbi Shimon ben Yoḥai says: The Ark was exiled to Babylonia, as it is stated: “Behold, the days come that all that is in your house, and that which your fathers have stored until this day, shall be carried to Babylonia; nothing [davar] shall be left, says the Lord” (Isaiah 39:6). These are the Ten Commandments [dibrot] that are inside it; they too shall not be left behind.

רַבִּי יְהוּדָה (בֶּן לָקִישׁ) אוֹמֵר: אָרוֹן בִּמְקוֹמוֹ נִגְנַז, שֶׁנֶּאֱמַר: ״וַיֵּרָאוּ רָאשֵׁי הַבַּדִּים מִן הַקֹּדֶשׁ עַל פְּנֵי הַדְּבִיר וְלֹא יֵרָאוּ הַחוּצָה וַיִּהְיוּ שָׁם עַד הַיּוֹם הַזֶּה״.

Rabbi Yehuda ben Lakish says: The Ark was buried in its place, as it is stated: “And the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day” (I Kings 8:8). The expression “to this day” means forever, as the text might be read at any time. This teaches that the Ark is hidden in its place.

וּפְלִיגָא דְּעוּלָּא. דְּאָמַר עוּלָּא, שָׁאַל רַבִּי מַתְיָא בֶּן חָרָשׁ אֶת רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי בְּרוֹמִי: וְכִי מֵאַחַר שֶׁרַבִּי אֱלִיעֶזֶר מְלַמְּדֵנוּ פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה: אָרוֹן גָּלָה לְבָבֶל, רִאשׁוֹנָה הָא דַּאֲמַרַן: ״וַיְבִיאֵהוּ בָבֶלָה עִם כְּלֵי חֶמְדַּת בֵּית ה׳״, שְׁנִיָּה מַאי הִיא? — דִּכְתִיב: ״וַיֵּצֵא מִבַּת צִיּוֹן

The Gemara comments: And this opinion that the Ark was exiled to Babylonia disagrees with that of Ulla, as Ulla said: Rabbi Matya ben Ḥarash asked Rabbi Shimon ben Yoḥai in Rome: And since Rabbi Eliezer taught us once and twice, i.e., from two separate verses, that the Ark was exiled to Babylonia. The Gemara interrupts its citation of Rabbi Matya ben Ḥarash’s question to identify these two verses. The first verse is that which we said: “And brought him to Babylonia, along with the precious vessels of the House of the Lord.” What is the second verse? Rabbi Eliezer said: As it is written: “And gone from the daughter of Zion is