{ "language": "en", "title": "Bartenura on Mishnah Tamid", "versionSource": "http://sefaria.org/", "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020", "license": "CC-BY", "versionNotes": "", "shortVersionTitle": "Rabbi Robert Alpert, 2020", "actualLanguage": "en", "languageFamilyName": "english", "isBaseText": false, "isSource": false, "direction": "ltr", "heTitle": "ברטנורא על משנה תמיד", "categories": [ "Mishnah", "Rishonim on Mishnah", "Bartenura", "Seder Kodashim" ], "text": [ [ [ "בשלשה מקומות הכהנים שומרים בבית המקדש – because of the honor, and it is greatness to the Temple that it should not be without guards/watchmen, and three places we derive as it is written (Numbers 3:38): “Those who were to camp before the Tabernacle, in front, before the Tent of Meeting, on the east – were Moses and Aaron and his sons, attending to the duties of the sanctuary, as a duty on behalf of the Israelites...],” those who guard from one watch to another, which is a hint to three divisions of duty for priests [and Levites] in three places, but just as we find in the Tabernacle that the Kohanim, Aaron and his sons were guarding in it in three places, even so too in the Temple.", "בית אבטינס ובית הניצוץ היו עליות – [According to the Jerusalem Talmud, Tractate Yoma, Chapter 1, Halakhah 5, the chamber of the House of Avtinas (see also Tractate Shekalim, Chapter 5, Mishnah 1 and Tractate Yoma, Chapter 1, Mishnah 5 concerning facts about this clan) was in the southern part of the Temple courtyard by the side of the Water Gate – which was the gate where they would enter on the holiday of Sukkot with a flask of water that was drawn from the Shiloah spring fo the libations on the altar, but according to the Talmud, Tractate Yoma 19a, there were doubts as to where this chamber was – in the south or in the north, which is the preference of this commentary to the Mishnah] – that were built on the side of the gates of the Temple courtyard.", "והרובין (young priests, or possibly “archers”) – children; the Aramaic Targum/translation is רביא /child. Another explanation: הרובין/ those who shoot arrows with bows, from the language of {Genesis 21:20): “[God was with the boy (i.e., Ishmael) and he grew up; he dwelt in the wildeness] and became a bowman.”", "בית המוקד כפה – there was nothing over the bulding of the House of the Hearth other than a [round] arch, AREUVLETU in the foreign language, made m the earth.", "והיה מוקף רובדים של אבן (was surrounded with stone pavements) – colonnades/porticos surrounding, [made] of hewn stones that were sunk in the wall and came out from the wall into the House of the Hearth/בית המוקד – to the side of the ground, and on top of them were other stones, shorter than them that also came out from the wall. And they were similar to steps one on top of the other.", "וזקני בית אב – the division for duty of priests and Levites/guard that was divided into seven priest’s divisions corresponding to the days of the week, each one serves on his day, and the elders of the priest’s division of that day would sleep there on those paved level spaces between steps in the Temple hall.", "ופרחי כהונה (fledgling priests) – young boys whose hair begins to sprout, and they were guards.", "כסתו – the language of pillows and cushions.", "איש כסתו בארץ – there were not able to lie down there on the beds but rather on the ground in the manner of those who guard the courtyards of the kings.", "ומניחים אותן תחת ראשיהן – corresponding to their heads, but not actually under their heads, because there are the clothes of the Kohen that have in them Kilayim/mixture of linen and wool, as for example, the belt, and it is not permitted to use them other than at the time of [Divine] service.", "ומתכסים בכסות עצמן – in weekday clothing.", "במסבה (winding staircase)- in a cavity/cave that goes underneath the Temple, for the cavity was underneath the Sanctuary, and the entire Sanctuary is called בירה /the chosen Divine residence/the Temple, as it is written (I Chronicles 29:19 – the verse is slightly misquoted by Rabbi Obadiah of Bertinoro in the printed editions: He writes: אל הבירה אשר הכינותי – whereas the correct quote is:לבנות הבירה אשר הכינותי ): “and to build this temple for which I have made provision.” But because he was one to whom a nocturnal emission/pollution had occurred, he would not walk on the path of the Temple courtyard, but rather on he path of the cavities/caves, for he holds that these cavities were not sanctified.", "והנרות היו דולקים – in the cavity/cave from this side and that side.", "ומדורה היה שם – hat the Kohen would warm himself in it after he immersed [in a ritual bath].", "וזה היה כבודו – that no person who enter in it ever all the while that his fellow was there.", "מצאו נעול – this is his sign that there is a person there, and he would not enter.", "נסתפג – wiped off the water that was on his skin.", "בא וישב לו – in the house of the Hearth.", "עד שהשערים נפתחים – he would leave and go outside, because one who has immersed [in a Mikveh] must wait for sunset to be perfectly clean – see Leviticus 22:7) is sent off outside of the Temple courtyard, as we stated in these matters that every person who had a flux, including one with a nocturnal emission." ], [ "לתרום את המזבח – the removal of the ashes from the Altar (see Leviticus 6:3).", "משכים וטובל – for no person enters the Temple courtyard to perform Divine service, even if he is ritually pure, until he immerses [in a ritual bath].", "וכי באיזו שעה הממונה בא (superintendent/deputy/officer) -meaning to say, is there a fixed time for the coming of the superintendent/officer, for it is stated that he (i.e., the Kohen) would get up early and immerse [in a ritual bath] prior to the arrival of the superintendent, but rather, definitely there was no fixed time for his arrival, for all of the times were not equal, for sometimes he would come from the crowing of the cock (see Tractate Yoma, Chapter 1, Mishnah 8), etc., but therefore, whomever wanted to remove the ashes would wake up whenever he could, and afterwards, the superintendent would come and he would knock on them, to those who were in the House of the Hearth, and they would open it for him.", "מקריאת הגבר – there are those who interpret It as the calling of the rooster, and there are those who interpret that [an individual] would customarily call [to the Kohanim] near the rising of the sun [saying: “Arise Kohanim to your Divine service”].", "מי שטבל יבוא ויפיס (see Tractate Yoma, Chapter 2, Mishnah 1) – all of those to whom they would give a white [slip of paper] to remove the ashes from the Altar, would immerse prior to the superintendent’s coming and afterwards they would take a lottery between them, and the one to which the lottery comes (i.e., the one who wins) goes up and removes the ashes. And the order of the lottery and its actions is explained in Tractate Yoma, Chapter 2." ], [ "פשפש (wicket) – small opening that is within the body of the lare opening, and through it they wouold enter from the House of the Hearth to the Temple courtyard.", "אלו – they would walk in the parlor/covered place in front of the house in the Temple courtyard in the eastern direction. For the parlors/recesses were around the Temple courtyard from the inside, with pillars going out beyond the walls of the Temple courtyard, and from the pillars until the walls of the Temple courtyard, there was overhanging boughs/twigs on top of them and they are called in the foreign language PRITIKAN (i.e., Porticos), and from the pillars towards the outside it was without overhanging boughs/twigs, and he Altar was in a place without overhanging boughs. And they were divided into two divisions/parties, in order that they would check and see all of the sacred vessels, that all of them will be in their places in peace. And they would walk on the parlors that were made in the northern direction, these walk on it on the eastern half and those walk on it on the half of he western side until they come in contact with each other in the place where they make the cakes of the meal of offering of the High Priest, who would bring each day half of it in the morning and half of It in the evening (see Leviticus 6:13-14 and Tractate Menahot, Chapter 4, Mishnah 5), and this was near the Nicanor Gate, and there they would say “Shalom” to each other, everything is “peace/Shalom,” meaning to say, we found all of the utensils in peace and no utensil was missing." ], [ "הזהר של תגע בכלי – in the coal-pan which is a sacred vessel, for a person is not permitted to draw close to the Altar nor to any [Divine] Service until he sanctifies his hands and his feet.", "במקצוע (corner) – in the corner-piece.", "בן קטין – this was the name of the High Priest who made the wheel work (a machine for sinking the wash basin (the laver for the Kohanim in the Temple courtyard) into the well (see Tractate Yoma, Chapter 3, Mishnah 10 and Tractate Tamid, Chapter 3, Mishnah 8). It was a revolving wheel that through it the wash basin was sunk into the cistern, so that their waters would not be invalidated/unfit for use by being kept overnight, because anything that was sanctified in a sacred vessel is invalidated/unfit for use by being kept overnight, but when the wash basin was sunk into the cistern, its waters were not invalidated. But Maimonides states, that the wheel work which is a utensil surrounding the wash basin, that was not sanctified in the Temple vessel, and there they would leave the water at night in order that it not become sanctified and would be invalidated overnight.", "מהאכלות הפנימיות (the thoroughly lighted coals in the center) – the coals that are in the center of the fire that were well consumed/burned up to be ashes.", "צבר את הגחלים על גבי הרצפה (he heaped up the cinders on the pavement) – because it is written (Leviticus 6:3): \"ושמו\" /”[and he shall take up the ashes to which the ffire has reduced the burnt offering on the altar] and place them beside the altar,” and we expound [Tractate Temurah 34a], “and place them” – all of it, and “place them” – so that it should not scatter." ] ], [ [ "ראוהו אחיו – to him that removed the ashes on the altar.", "שירד – from the a;tar amd [it the coals on the eastern side.", "והם רצו וכו' וקדשו ידיהם ורגליהם – in order to perform the Divine Service.", "סונקים (press them) – remove them, from the language of shaking and moving about. And similarly, like a stuffed goat {Tractate Pesahim 3b], a goat that is tired as a result of the shaking and the goring that they gore one another, even here, they stuff/choke from the movements and they turn them over in the water pipes to the sides of the altar.", "בסובב על הכבש (on the circuit by the ramp) – meaning to say on the ramp, that is opposite the circuit (i.e., a sort of gallery around the altar for the Kohen to walk on)." ], [ "החלו מעלין באפר – afer they had piled up [the ato th sides or to surround the limbs and fat-pieces that had not been consumed, they would pull the ashes with trowels that were in their hands and bring them up to the pile (i.e., the place on the altar where the ashes were piled up, like a kind of large pile of ashes that was in the center of the altar heaped up and made like an apple.", "פעמים עליו בשלש מאות כור – an exaggeration is taught, for never did they leave three hundred Kor to be upon it.", "וברגלים לא היו מדשנים אותו – they would not removethe ashes outside, even thogh it was a great deal on the altar.", "מפני שהוא נוי למזבח – so that it would appear that there were man sacrifices on the altar.", "מימיו לא נתעצל – meaning to say, that which was so many ashes, not on account of the laziness of the Kohanim, but rather as an ornament and to demonstrate that many sacrifices were offeed on the altar." ], [ "מעלין בגזרין (heaping up pieces of wood) – two long and planed wood they would put into the length of the pile of wood in the altar, as it is written (Leviticus 6:5): “every morning the priest shall feed wood to it,” which teaches that it requires two pieces of wood (e.g., the word עצים – in the verse is in the plural).", "וכי כל העצים כשרים למערכה – as it is taught (in this Mishnah): “they began heaping up pieces of wood” plainly/undefined, and it doesn’t explain from what species of tree were these pieces of wood. And it responds, affirmatively, meaning to say, that everything is valid except for olives and [grape] vines, which ae prohibited because of the cultivation of the land of Israel because they are laden with fruit/produce. But there are those who state the reason because they ae made into ashes immediately.", "מורביות (boughs) – branches of fig-trees, and especially bad fig-trees, that don’t produce fruit.", "עץ שמן – that makes the oil of the balsam tree. But I heard that it is a tree that they call PINO in the foreign language, and TZINUBOR in Arabic. But even though it is an eatable tree, there is no need like that of the vine and the olive, therefore, they did not forbid it because of the of the settlement of the land of Israel, in the manner that they forbade the vine and the olive." ], [ "מערכה גדולה – because there is another pile of wood on the altar in the Temple, they called this the large pile of wood. There were three piles of wood on the altar every day, the first was the large pile of wood where they would burn on it the daily [morning] offering/תמיד; and the second was a lesser pile than it which was called the pile of wood of the incense, that they take from it coals with a coal-pan for the incense which they offer in the morning and at twilight, and third is not used a all other than for the establishment of the fire, as it is written (Leviticus 6:5): “The fire on the altar shall be kept burning, [not to go out],” this is the pile for the establishment of the fire.", "וחזיתה מזרחה – its appearance which is the opening and the window of he pile of wood on the altar, to the eastern side of the altar.", "וראשי גזירין – the insides were long until they would touch the “apple”/place on the altar where the ashes were piled up.", "את האליתא (wood of the fig tree, used as kindling wood on the altar) – they insert dried branches/twigs used for fuel and thin chips between the big pieces to kindle the fire. And the word אליתא is the language of tail/fat-tail, named for the tails of the fire-brands." ], [ "בררו משם – from between the place of he wood.", "בעומד חמש סאים (an amount of five Seah of cinders) – in that pile on the altar of incense like five Seah of burning coals, that from them he would take coals out with a pan (see Tractate Yoma, Chapter 4, Mishnah 4) for the needs of the incense.", "בעומד – like by mere estimate/sight (באומד).", "ובשבת בעומד שמונה סאים – because they need more burning coal for the two dishes/censers of frankincense of the show-bread [on the table of the Sanctuary], that they would offer up as incense from one Shabbat to the next.", "מחזירין אותן למערכה – and they would be burned there on the sides of the large pile of wood on the altar.", "ובאו להם ללשכת הגזית – to perform the lotteries." ] ], [ [ "אמר להם הממונה בואו והפיסו – take an allotment [by counting out a certain number on the raised fingers of those among whom a decision is to be made]. This is the lottery that is explained in chapter 2 of [Tractate] Yoma [Mishnah 2].", "מי שוחט – even though ritual slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), for it is the beginning of the Divine Service of the daily offering and is beloved to them, for if they don’t take an allotment, they will come to quarrel about it and they will come to danger (i.e., loss of life).", "מי זורק – who receives the blood, he is the one who sprinkles, for the essence of the sacrifice is the sprinkling, and for that reason, it (i.e., the Mishnah) took it.", "מי מדשן מזבח הפנימי – the person who clears the ashes from the inner court is he one who offers the incense. And since the removal of the ashes is the beginning of the Divine Service of incense, it (i.e., the Mishnah) took it. And similarly, the removal of ashes from the Menorah/candelabrum is the beginning of the kindling [of the Menorah]. And the removal of the ashes of the inner altar and the Menorah would precede the slaughtering of the daily offering. But that it (i.e., the Mishnah) mentions in the order of the allotment – the slaughtering and sprinkling at the opening clause is beause they are the essence of the Divine Service.", "העוקץ – the tail.", "החזה – all [the permitted fat] that sees the ground.", "והגרה – the place where it ruminates/chews the cud, is [in] the neck, and through it, the windpipe is attached with the liver and the heart.", "זכה מי שזכה – he who won the allotment sprinkles the blood and the one nearest him slaughters. But even though the slaughtering precedes the reception of the blood, nevertheless, because the Divine Service of the sprinkling is greater than the slaughtering, for the slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), which is not the case regarding the sprinkling, therefore, the one who is first found worthy (i.e., “the winner”), when the allotment arrives to him in sprinkling, and he second nearest him in slaughtering, and the third who removes the ashes from inner altaer and offers the incense, and the fourth removes the ashes of he candelabrum and kindles the lights, and the fifth raises up the head and leg for the lamb, and the sixth the two hands, and the seventh, the tail, which are the tail and the foot, and eighth is the breast and the chewing of the cud/ruminant, and the ninth – the two walls, and the tenth, the insides, and the eleventh, the fine flour of the meal offering of the libations, which is offered with the daily offering, and the twelfth are the sort of cakes of the High Priest, and the thirteenth is the wine of libations. All of these thirteen Kohanim leave with one allotment that is described in chapter two of Tractate Yoma (Mishnah 2)." ], [ "צאו וראו – on the high place that they had in the Temple.", "זמן השחיטה – for ritual slaughtering is disqualified at night, as it states (Leviticus 19:6): “It shall be eaten on the day/ביום that you sacrifice it, [or on the day following],”", "ברקאי – the morning light shines and has broken through from end to end.", "האיר פני כל המזרח (the whole eastern horizon is light) – that he would not say anything until the entire eastern horizon is lightm, for it is not enough tha it is light only like a point, and the Halakha is according to Mattia ben Shmuel.", "עד שיהא בחברון – those who are standing below ask him, has the light reached Hebron? And he answers, “yes,” And in order to mention the merit of the forefathers that are buried in Hebron we say this." ], [ "משלכת הטלאים – the chamber/office where the lambs of the daily offering/תמיד were.", "לשכת החותמות – of those who take fine flour for meal offering and wine for libations, for they would go near the superintendent appointed over the seals and give him the money according to the libations that he requires, and he gives him a seal and he brings the seal to the superintendent over the libations and he receives from him libations. And the chamber that the superintendent sits in is called the chamber of the seals. And in Tractate Shekalim (see Chapter 5, Mishnah 3), it explains that there four seals in the Temple and it was written on them: “calf, ram, kid and sinner” When he brings the seal that is written on it, “calf,” it is known that he gave money for the libations of a bull. [When he brings the seal that is written on it] “ram,” it is known that he gave money for the libations of a ram, for the Aramaic translation of a ram is דכרא /male of the flock (ram). [When he brings the seal that is written on it], “kid,” it is known that he brought the money for the libations of a lamb. [When he brings the seal that is written on it], “sinner,” it is known that he brought the money for the libations for a leper.", "לשכת בית המוקד – on account of the fire that is always burning there." ], [ "תשעים ושלשה כלי כסף וכלי זהב – it is not explained why it was necessary for the number of these utensils. But in the Jerusalem Talmud in the Tractate Hagigah, they said that it corresponds to the ninety-three mentionings [of the Divine Name] in the prophecies of Haggai, Zechariah and Malachi.", "השקו את התמיד – [they gave the lamb to be slaughtered as the daily offering water] near the time of its slaughtering, in order that its hide will be straightened out/become flat nicely.", "בכוס של זהב – there are those who state that an exaggeration was taught, for it (i.e, the cup that the lamb drank from) was not made of of gold, but of a fine copper that like gold, and there are those who stated that it was a cup actually of gold, for there is no poverty in the place of wealthy splendor.[to demonstrate the greatness and honor attributed to the place].", "אע\"פ שמבוקר – the daily offering requires inspection from physical defect four times prior to its slaughter, simila to the Passover lamb." ], [ "לצפונו 'ל מזבח – for the daily offering is a burnt offering and the burnt offering requires [offering] in the north.", "שמונה עמודים ממסים – low columns of stone [that are small].", "ורביעית של ארז – square pieces of cedar were on the columns.", "אונליות (hooks) – similar to hooks; ANTZINISH in the foreign language.", "ושלשה סדרים (three rows) – of hooks, it was this one above that one in all the pieces of the tree, to suspend/hang large animal or a small one.", "על שלחנות של שיש שבין העמודים – for on them they would rinse the insides and it was possible to make them out of gold, for there is no poverty in the place of wealth/splendor, but they did not make them of anything other than marble because the gold shakes and smells bad, but the marble is cold and cools off and preserves it so that it does nor become putrid." ], [ "הטני – it is the language of (Deuteronomy 26:2): “[you shall take some of every first fruit of he soil, which you harvest from the land that the LORD your God is giving you], put in a basket.” It is similar to a basket but its mouth is wide.", "והכוז (oil vessel – in the shape of a large wine cup) – a ladle; in the Arabic language they call it ALCUZ.", "שני מפתחות – to open two locks that are on the northern wicket.", "תרקב (three kabs, a dry measure) – a utensil that holds three kabim, and the language of “tarkav,” is two [kabim] and a kab, and it was similar to a tarkav, but it didn’t hold other than two kabs and a half, and it was of gold.", "אחד יורד לאמת השחי – the northern wicket as is taught in the Mishnah further on (see Mishnah 7): “He came to the northern wicket/door.” It had wo locks, the one was below, inside at the bottom of the opening, and the Kohen that wanted to enter, would put in his forearm into the hole in the wall until his armpit and open it with his hand through the inside, and the other [lock], he opens with a key immediately without effort like all the other openings.", "כיון (directly) – like [Tractate Pesahim 37a – Bartenura, at least as published in the standard יכין ובועז edition of the Mishnah, states that this quote is on Pesahim 37b]: “he may form the dough in a mould and attach it to the cake directly” (i.e., well-fitting without loss of time), meaning to say, quickly without trouble." ], [ "ושני פשפשין היו לו לשער הגדול – this is the gate of the Temple/the hall containing the golden altar. And it had doors at the beginning of the beams of the wall that was six cubits thick, and other doors at the end of its beams towards the inside. These two wickets/doors had two small openings, one from the right of the large gate and one from its left, a bit distant from the gate. On that which was in the south, it is written (Ezekiel 44:2): “This gate is to be kept shut and is not to be opened” refers to the future, and from something undefined such it was in the Jerusalem Temple, but the wicket that is in the north, he would open it through a hole near it where one inserts his hand until the armpit and bends his hand inside, and through another lock that is there, it is opened immediately without effort.", "ופותח הפשפש ונכנס משם לתא (to the cell/compartment back of the Holy of Holies) – and it is one chamber open to the hall containing the golden altar.", "ומן התא נכנס להיכל – and he goes in the cavity of the hall containing the golden altar until the large gate that is at the end of the beams of the wall from the inside and opens it and he comes to the second gate and stands inside and opens it.", "נגר (door-bolt, pin fitting into sockets top and bottom) – a bolt that breaks through from one end of the door to the [other] end of the door. Another explanation, the נגר is a peg/nail (i.e., something fastened) that is wedged in in the back of the door in an incision in the lintel/door-sill.", "ואת הפותחות – the locks and the enclosures." ], [ "מיריחו היו שומעים קול שע הגדול – and from Jerusalem until Jericho is ten Parsangs (see Tractate Yoma 39b) [equivalent to approximately twenty-five kilometers].", "מגריפה (the name of a musical instrument in the Temple) – a species of musical instrument that was in the Temple, having ten holes, each one of them producing one kindred kinds of music, and its sound could be heard from afar.", "בן קטין (he appears also in Tractate Tamid, Chapter 1, Mishnah 4) – the name of a man ho was a High Priest, ad he made a wheel-work for the wash-basin to sink it into the well/cistern, so that there its waters would not become unfit for use by being kept overnight, for every thing that was sanctified in the Temple vessels became unfit for use by being kept overnight, and when he would depart, and would become one who immersed himself that day [but ineligible to resume eating heave-offering until after sunset), and they would raise him up from the cistern to sanctify his hands and his feet, the sound of the wheel would be heard until Jericho.", "גביני כרוז – a Kohen whose name was Gevini, who would announce/cry out each morning in the Temple: “Arise, Kohanim, for your Divine Service.”", "חליל – TZALNITZLISH in the foreign language; MIZMOR in Arabic, and its sound can be heard from afar. There are those who say PIPRI in the foreign language.", "צלצל – TZIMBALI in the foreign language.", "מכוור – name of a place." ], [ "ובאחרונה – for there wasn’t only just a little big of ashes, and he was not able to take them in handfuls, he swept the rest of the ashes into the basket.", "והניחו – in the basket there and then he left. But immediately, he would not remove it, for since he had to put the ashes near the Eastn Altar like the removal of the ashes of the Menorah, he waits until after the sprinkling of [the blood of] the daily offering, which he would make the preparations of the two lamps and finish the completion of the removal of he ashes of the Menorah, and then both of of them would remove this basket and that oil vessel and pour the ahses into one place near the altar and they are absorbed there in their place.", "ומצא שתי נרות מזרחיות דולקים – this Tanna/teacher holds that the Menorah is placed in the aeast and west. And sometimes that he finds also the rest burning, and it (i.e., the Mishnah) took [the words] “the two eastern lights flickering” because the rest of the lights, even if they are burning, he puts them out and removes the ashes, but these two lights/candles, if he found them flickering/burning, he does not put them out, and further, because it teaches in the concluding segment [of the Mishnah] “that if he found that they had gone out, he cleaned them and lit them from those which were [yet] flickering/burning,” but with the rest of the lights, if he found that they had gone out, he does not re-kindle them until the evening.", "מדשן את השאר – five lights/candles for the west side, he removes from them the old oil and the old wick and the ashes, and places everything in the oil vessel, and puts new oil and a new wick, and after the slaughter of the daily offering and the sprinkling of its blood, he removes the ashes of the two eastern [lights]/[candles], and places in them 0il and a new wick. But surely, when he stops the preparing with the slaughter of the daily offering and the sprinkling of its blood and he doesn’t prepare all of them together, because it is written (Exodus 30:7): “[On it Aaron shall burn aromatic incense:] he shall burn it every morning when he tends the lamps,” the Torah stated that part of the preparation for the two cows, and perform the preparation of the five candles/lights in the first clause of the Mishnah and then he returns with the preparation of the two lights/candles, because for since that he began, he did most of it. But that which he didn’t do six [of them] and then return to do one, because it is written (ibid.), “when he tends the lamps, the preparation [is not] less than two candles/lambs. And these words are at a time where there is no miracle, as, for example, after Shimon the Righteous died. But prior to Shimon the Righteous dying, the western light/candle always burned/flickered through a miracle, as it is taught in a Baraita (Talmud Shabbat 22b) : from outside the curtain of the Pact (see Leviticus 24:2-3), the testimony is that God’s presence rests upon Israel, this is the western candle/light that we place in it oil according to the measure of its fellow and from it he would begin and from it he would conclude, for when he came to prepare the two eastern lights/candles, he would not remove the ashes other than from the first candle/light alone and prepare it, but he leaves the second light/candle that is adjacent to it burning/flickering until the evening when he kindles he lights/candles, and from it candles all of the other lights/candles, but after he kindled the rest of the candles/lights, he prepares it and removes the ashes for this candle in the evening and kindles it. But even though it is written (Exodus 30:7) “when he tends the lamps,” that there is no tending less than “two,” this is more preferable that he didn’t tend to other than one light/candle from the two eastern candles/lights/lamps and to leave the second lamp/candle/light burning so that he would not tend to it until the evening, in order to publicize the miracle that he always kindles. But if even that he tends five [lights/candles/lamps] that are on the western side of first, and not the five of the eastern side anad at the end the two of the western side, and from them, he would have to kindle, but he doesn’t do this because it is written (Leviticus 24:2-3): “for kindling lamps regularly. [Aaron shall set them up in the Tent of Meeting] outside the curtain of the Pact [to burn] from evening to morning before the LORD regularly,” the Torah stated, set up a fixed lamp/candle/light to kindle from it all the rest of the candles, and which is this? The second candle/light/lamp of the eastern side, for when he ascends in the hall of the golden altar, it is that candle/lamp/light that he approaches first, but we don’t forgo the occasion to perform a religious act, but one could say that in this, the miracle was established and it was fixed to kindle from it. But, with the first light/lamp/candle, it is impossible, for behold it is written (ibid.,): “before the LORD”, from that candle of the side of God’s presence, which is the the western side, but the first candle/lamp/light is not called, “before the LORD.”", "מצאן שכבו – the two eastern ones (i.e., candles/lamps/lights). As, for example, after Shimon the Righteous died.", "מדשנן ומדליקן מן הדולקים – not that he would put a new wick and new oil, in the manner of taking care of/preparing the lights/lamps/candles, for always, we don’t prepare the two eastern lights/candles/lamps other than after the slaughtering of the daily offering in order to interrupt between the preparation of the five to the preparation of the two, but rather, we cleanse them, that is, we remove the ashes that are at the head of the old wick, and lift it up and kindle it, in order that it be interruption between preparing the five candles to the two be well recognized. But if the candles/lights/lamps are not burning, we kindle them from the altar of the burnt offering.", "ומדשן את השאר – this is the preparation of the five candles/lamps/lights, that we place a new wick and new oil and leave them extinguished until the evening when he comes and kindles [them]. But he removes the ashes from here and it is not like the removal of the ashes of the two eastern [lights] that is above. But after the slaughtering of the daily offering and the sprinkling of its blood, he returns and removes the eastern ashes and places oil and and a new wick and leaves it until the evening extinguished. But a second candle/light/lamp which is called, “western” just like this, he cleans and removes the ashes and the old wick and puts in new oil and kindles it from the altar of the burnt offering in order to kindle from the lamps/candles/lights in the evening, the others that the western lamp/candle/light was fixed to kindle from it other candles/lamps/lights, and therefore, also he kindles if he found it extinguished prior to the slaughtering of the daily offering, since he needs nevertheless, to kindle it when he comes and prepares after the slaughtering. Such I found the explanation of this Mishnah in the commentary of our Rabbi, Baruch bar Yitzhah, and he is the clearest of all of the commentaries. But the words of Maimonides are very astonishing, and also what he thinks in that the preparation of the candles/lamps/lights is their kindling, and when he would kindle the lamps/lights of the entire Menorah in the morning, as he kindles it in the evening, it is an exalted hidden thing/miracle in my eyes, but I did not hear nor did I see any of my Rabbis who think thus.", "ואבן היתה לפני המנורה – because the Menorah is eighteen handbreadths high and it was necessary to ascend to a high place in order to prepare the lamps/lights/candles.", "ובה שלש מעלות – corresponding to the three ascents that are written regarding the Menorah (see Numbers 8:2, Exodus 25:37 and Exodus 27:20): \"בהעלותך את הנרות\"/”when you mount the lamps; \"והעלה את נרותיה\"/”the lamps shall be so mounted;” \"להעלות נר תמיד\" /”for kindling the lamps regularly.”", "והניח הכוז ויצא – until after the sprinkling of the blood of the daily offering for then he makes he preparations of two lamps/candles/lights and removes it, and then his neighbor removed the basket. And when they removed them, they bowed down (according to Tractate Megillah 22b – this is the spreading of one’s hand and feet on the floor), at the conclusion of the Divine Service, but not now, fo still their Divine Service was not completed." ] ], [ [ "לא היו כופתין אותו (they did not twist/tie together the four feet of the lamb) – of the daily offering with two front hands to themselves or the two legs to themselves, in order that he should not act like the religious practices of the heathens, for such they would do when they performed slaughtering for idolatry (see Talmud Tamid 31b).", "אלא מעקידין אותו – the hand with the foot, like the Binding of Isaac.", "ראשו לדרום – it was slaughtered on the north side of the altar (see Leviticus 1:11) , according to the law of the burnt-offering, and he would turn its head to the south, and its face to the west, so that if it would sprinkle excrement, it would not be adjacent to the altar.", "של שחר – the daily-offering sacrifice was slaughtered on the northwestern corner, because in the morning, the sun is in the east and shines opposite it to the west, and the Biblical verse states (Numbers 28:3): “as a regular burnt offering every day, two yearling lambs without blemish” corresponding to the day for the day (שנים ליום), meaning to say, corresponding to the sun, for the sun is called daylight.", "ושל בין הערבים – that the sun is in the west and shines opposite the east, it was slaughtered on the northeastern corner.", "בטבעת שניה – far from the altar, because the altar was high and would obscure everything. But Yohanan the High Priest established six orders of rings, in each order, four rings, for twenty-four priestly divisions, and they were established on the floor and made like a bow, and since they would not tie together the daily offering, as it is taught at the beginning of our chapter, they would bring in the neck of the animal in those rings at the time of the ritual slaughtering and would wedge in the head of the ring in the ground.", "ונותן מזרחית צפונית – first. After he slaughtered the morning burnt-offering in the northwest corner, he would go to the eastern side and stand on the ground and sprinkle the blood in the utensil below from the SIKRA/red paint and place two gifts which are four, one which is like two on the northeastern corner, and he would go to the southwestern corner and place one which is like two on the southwestern corner." ], [ "לא היה שובר את הרגל – like the manner in which the slaughterers would do when they cut/sever the leg with the flesh that is upon it, but rather, they make an incision from under the knee and its surrounding parts that is sold with the head and they suspend it and flay the leg with the the rest of the animal. But surely it comes to tell us that the knee is included in the flying.", "ערכובו (ham) – like the knee (the inner part of the knee).", "מרק את ההפשט (stripped off the hide) – for behold it was not flayed other than to the breast and the hide was still attached to it.", "נטל את הפדר – [forbidden] fat.", "נותנו על בית השחיטה – this is the way of honor/respect of above (i.e., God), so that he would not see the soiling/staining of the blood from the ritual slaughtering.", "והכרס מדיחין אותה – from the secretions/excrement that is within it, separately.", "בבית המדיחין – a chamber that was in the Temple. But they would not rinse it with the rest of the innards, so that it would not become soiled.", "שלשה פעמים – since the feces do not come out from them other than with pressure, because they are thin.", "במיעוטה – at the very least. But if he wishes to supplement rinsing them more than three times, he increases it." ], [ "ואצבע הכבד (the lobe of the liver) – he would separate from the liver.", "ולא היה מזיזה ממקומה – to the lobe of the liver from its place, for it was offered with the haunch and the tail, and the liver was with the right rib, and the lung with the throat/larynx with the wind-pipe and two ribs with it, as will be explained shortly.", "דופן ימני – he cuts/severs near the spine/backbone, but he leaves two ribs above the spine/backbone and two ribs below the spine/backbone.", "והרגל של ימין בשמאלו (the right hind-leg in his left hand) – and even though he brings limbs to the ramp of [Divine] Service, and [Divine] Service is invalidated on the left side, since it is not indispensable to atonement, it is permissible as is brought in [Tractate] Yoma.", "ובית עורו לחוץ (and the flayed end outward) – the place where they flay the hide which is near the heads of he fingers.", "בזך – It is the Aramaic translation of (Numbers 7:14): “one ladle” – one dish, vessel, censer.", "השביעי בסולת – for the meal-offering of libations that is with the daily-offering", "בחביתין – the meal-offering of cakes of the High Priest, half of it in the morning and half of it in the evening that is offered every day (see Tractate Tamid, Chapter 3, Mishnah 1). But that they interrupted for cakes between the fine flour and the libations that are the needs of the daily-offering is because he name meal-offering is that both fine flour and cakes have the title of a meal-offering, for that reason both are explained together.", "מחצי ולמטה במערבו – but not from the upper half of the ramp, in order that it would be recognized when one goes to the altar from when they return after the recitation of the Shema. But especially on weekdays, they would place the limbs of the daily-offering in the west, to the side of the Divine Presence, but on Sabbaths of the Additional Offering/Musaf, where the obligations of the day were in the west, the parts of the daily-offering were in the east, as is explained in the Tractate Sukkah, in Chapter [Five] of the Flute/החליל [51b – and Tractate Skekalim, Chapter 8, Mishnah 8].", "לקרות את שמע – and all the rest of the blessings, as is brought further in the next chapter (Chapter 5, Mishnah 1)." ] ], [ [ "אמר להם הממנונה וכו' – in the first chapter of [Tractate] Berakhot [11b], it is defined/explained that it is “Ahavah Rabbah”/”With great love.” But after the breaking forth of daylight and the shining of the sun, we recite [the blessing] “Yotzer Or”/”Who created light.” And the order of the blessings is not indispensable.", "קראו עשרת הדברים – because they are the essence of the Torah. But it was by law that they would read them every day, even in the country (i.e., outside of the Temple/Jerusalem), but they (i.e., the Rabbis) abolished them because of the seditious talk of the sectarians/heretics who would say that only these alone were given at Sini and not the rest of the orah (see Tractate Berakhot 12a).", "והם ברכו שלשה ברכות – And which are these three blessings? “Emet V’Yatziv”/”True and Enduring,” and the Divine Worship (see the seventeenth blessing of the weekday Amidah – which is also the fifth blessing of the Amidah for Sabbaths and Festivals), and the Blessing of the Priests through only the reading of the [Biblical] verses, but not the raising of the hands to pronounce the Priestly Blessing, other than after the offering up of the daily offering and the incense, as we have stated in this chapter (see Tractate Berakhot 11b in the Tosafot, s.v. וברכת כהנים), but today, they don’t make these blessings other than in order that the daily offering will be accepted with favor, and they do not take leave from the Shemoneh Esreh prayer with this.", "מוסיפין ברכה אחד – when the division of duty of Priests and Levites that is departing says to the division of duty that is entering (see Talmud Berakhot 12a): “May He who caused His name to dwell in this house, let dwell among you love and brotherhood, peace and friendship,” for on every Sabbath day, one division of duty would enter for Divine Serveice and the past division of duty would leave." ], [ "חדשים לקטורת (those new to the preparation of incense] – whomever was not found worthy of/won in [offering the] incense all of his life, should come and take a lot. But they did not leave for someone had been found worthy once to repeat it, because it makes one wealthy, as it is written (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole-offerings on Your altar]. Bless, O LORD, his substance [and favor his undertakings],” therefore, they do not let a person repeat it/do it again in order that that everyone will become wealthy and blessed through", "חדשים עם ישנים – because it states regarding the incense, the new [participants] specifically, it (i.e., the Mishnah) stated here, the new with the old, meaning to say, whomever won the lottery in other times and those who never won, should come and participate in the lottery.", "הוא המעלה אותם לגבי מזבח – and there wasn’t a lottery here. But the Halakha is not according to Rabbi Eliezer ben Yaakov (which is “unusual,” since we know about him: משנתו קב ונקי/that his teaching is “only a little in quantity/ a Kab, but well-sifted” (see Tractate Eruvin 62b)." ], [ "מסרום לחזנים – those Kohanim who prepared themselves but did not win in the lottery, were wearing the priestly garments, would send them to the ministers, meaning the sextans that are engaged with the needs of the Temple in order that they can strip the holy clothing that is upon them.", "ולא היו מניחים עליהם אלא מכנסים בלבד – and they wear weekday clothing, and afterwards, remove the undergarments and leave all the priestly clothing and leave.", "וכתוב עליהם תשמישי הכלים – the windows upon which there are the undergarment, is written upon them, “undergarments,” and those that are written upon them, “the priest’s undercoat,” is it is written on them “priest’s undercoat” and similarly for the “priest’s turban,” and the “belt.” But the order of the wearing of the clothing, the undergarments are first, to all of the rest of the rest of the holy garments, as it is written (Leviticus 6:3): “[The priest shall dress in linen raiment,] with the linen breeches next to his body,” so that there Is no thing that precedes the undergarments, and afterwards, the priest’s undercoat, and that he girds himself with a belt, and afterwards, he puts on the priest’s turban." ], [ "בזק – a small spoon.", "מלא וגדוש קטורת – and it was within the large spoon. For if there wasn’t the large [spoon], since the small one was overflowing/heaped up, the incense would scatter to ground while he was walking. But with the large spoon alone, it was not sufficient, for it was honor towards above (i.e., Heaven) to empty from the overflowing spoon on the coals at the time of he offering [of the incense].", "וכסוי היה לו – to the vessel/dish/cense", "מטוטלת (pad or cushion made of cloth) – My Rabbis explained that it was similar to a ring that was a cover from above, and through it he would carry the cover and remove it from upon the small spoon. But in the Arukh it explains that a מטולטת is a piece of cloth, like מטולטת in the chapter [five of Tractate Shabbat, Mishnah 3]: “In What Does an Animal Go Out [on the Sabbath],” that the camel should not be taken out [on the Sabbath] with a pad on its back, that was placed upon the cover of the dish/vessel, like a scarf for beauty." ], [ "מי שזכה במכתה (he who won the right to the ashes with the coal-pan)- to bring the coals to the golden altar. And there was no lottery in this, but whomever won with the incense through the lottery states to that person who is with him, “you merit with me in the coal-pan” (see Tractate Yoma 25b – that according to Rabbi Yehuda, there was no lottery with the coal-pan, but that the person to the right of the winner of the incense was asked to join him).", "וחתה (and took the coals out with a pan) -from the thoroughly lighted coals in the center (see Tracate Tamid, Chapter 1, Mishnah 4) we don’t read here, for they are close to the ashes, for on the contrary, those coals that were thick and burning he would take out with a pan.", "ןעירן בשל זהב (and he emptied them out into the [firepan] of gold) – but he would not take the coals out with the golden pan, in order that the it would not be ruined, for the Torah had compassion on the money of the Israelites.", "נתפזר ממנו כקב גחלים – for he would take the coals out with the silver pan of four Kabs and empty them into that (i.e., the pan) of gold which is three. , and in order that that he would bring it full, he would empty it at the end, tand this is the manner of cleansing of above.", "מכבדן לאמה – to the water channel that was in the Temple courtyard, so that the Kohanim would not scalded.", "ובשבת – that it is prohibited to put out the flame.", "כופה עליהן פסכתר (cover them with a large pot) – one large utensil. The Aramaic translation of its pots isפסכתרוותיה /its large vessels/pots.", "לתך – one-half of Kor, fifteen Se’ah, and the Kor is thirty Se’ah.", "שתי שרשרות היו בה – on the large pot. One from this sides and one from the other side, because through it they lower the ashes from above the altar, as we said nearby, and when they lower it full of ashes through the ground of the ramp which is slanted, one Kohen in front of him pulls it with the chain and one Kohen who was above from the large pot and grabs hold of the chin that is before him, so that it will not roll on the slope of the ramb.", "ועל הרץ – that is found in the Temple courtyard on the Sabbath, we cover it with a large pot in order that the Kohanim will not be defiled with it. We are not able to remove it from there on the Sabbath, for on such an act as being out of harmony with the celebration of the Sabbath, they (i.e., the Rabbis) decreed, and even in the Temple. But especially, when it is found in the Temple courtyard, but if it ws found in the large hall of the golden altar or in the hall/porch leading to the interior of the Tempole, we remove it immediately, and even on the Sabbath day." ], [ "מגריפה (a sort of tympanum)- a large utensil that they would throw in order to produce a sound, and the sound that came out from it is used for three things that will be explained further on.", "כהן השומע קולה – if he wasn’t in the Temple courtyard.", "רץ ובא – to prostrate/worship with his Kohanim brethren.", "וראש המעמד (head of the priestly watch) – when he would hear the sound of the tympanum.", "היה מעמיד את הטמאים – of that priestly division who were not appropriate for [Divine] Service.", "בשערי המזרח – there are those who say in order to embarrass them and to inform that because of nocturnal defilement he is prevented from Service, in order that he should be careful another time. And there are those who state because of the suspicion, that they should not suspect him that for his labor he went and was prevented from Service, but they knew that because of an accidental defilement of a reptile or another matter he was prevented from [Divine] service. But Maimonides wrote that those with leprosy whose leprosy was already purified, he would place them at the Eastern Gate, in order that they would be ready to be designated to sprinkle upon them the blood of the guilt-offering" ] ], [ [ "החלו – those who won the spoon of the incense and the coal pan of the coals to ascend on the steps of the hall leading to the interior of the Temple, for there were twelve steps to the hall. But in front of them, they would go first [to ascend]: whomever won the cleansing of the inner altar in order to to take the basket that was placed there, after it was needed to place the ashes near the eastern altar like the Menorah, he would wait until after the sprinkling of the daily offering, for the person who won the cleansing of the Menorah/candelabrum would make the preparations of the two lamps/candles/lights and finish the completion of the cleansing of the Menorah, and then both of them would remove – this one the basket and that one the oil vessel (in the shape of a large wine cup) and they would pour the ashes in one place near the altar eastward.", "והשתחוה ויצא – for now the Mitzvah had been completed.", "מצאו שכבה – as for example, after Shimon the Righteous had died, there was no miracle, whether it (i.e., the lamp) went out now after the slaughtering of the daily offering, or whether they found that it had gone out prior to the slaughtering of the daily offering, and they kindled, as we stated above in the first “The Superintendent said to them” (Tractate Tamid, Chapter 3, Mishnah 9), even though that now they found that it was still burning/flickering, since there was no miracle existing, they would put it out and clean its ashes in order to finish the preparation of the two lamps/candles/lights together.", "ומדליקו מעל מזבח העולה – for they would not kindle the western lamp/candle/light ever other than from the fire of the altar of the burnt offering, as it is written (Leviticus 6:6): “A perpetual fire shall be kept burning on the altar [not to go out],” and it is written (Leviticus 24:2): “for kindling lamps regularly”, above the outer altar it was kindled.", "ממעלה שניה – of three steps that were before the Menorah/candelabrum.", "והשתחוה ויצא – for his Mitzvah was completed." ], [ "צבר את הגחלים – that were in the coal-pan.", "על גבי המזבח – of the incense.", "ורדדן בשולי המחתה (he flattened – the heap of coals – with the bottom of the coal-pan) – in order that the incense would not fall from on top of the coals, therefore, he would spread [the glowing coals] and stretch them so that they would not be sloping/slanting this way or that. The Aramaic translation of וירקעו/he spread is ורדידו/flatten, stamp, beat. And he would offer it on the golden altar, but not within the coal-pan. But the incense of Yom Kippur, he would place the cals within the coal-pan, and upon it he would offer it, for there is no flattening/stamping of the coals on Yom Kippur." ], [ "ונותנו – into the spoon.", "לאוהבו – that came with him to the hall containing the golden altar for this this purpose. If there scattered from incense that was in the dish/vessel into the pan/censer, because the censer/dish was full and overflowing, and sometimes, it would fall from him into the pan/censer, he would give the incense to his friend/fellow when it had scattered into the palm of the handfuls of the person offering the incense.", "ומלמדין אותו – because he had never offered incense before, as is taught in the Mishnah above (see Tractate Tamid, Chapter 5, Mishnah 2): “Those who are new [to the preparation of] the incense, come and cast lots,” therefore, they had to teach him.", "שלא תתחיל לפניך לפניך שלא תכוה – he would pour the incense on the coals on the western side far from him, and when it would scatter to his side, he would heap it up, as we have stated in [Tractate] Yoma [49b] so that its smoke would delay in coming, and this is the honor/glory that he would tarry/delay during the [Divine] Service. And he would heap up and make a pile on the western side, and when he would come to drag the incense that is adjacent/near him, he would pile it up to the western side far from him, and he wouldn’t be burned from the incense that would be bunrf. Bu if he had made the pile in front of him, when he gathered the incense that had scattered outside of him and he brought it near him, it would be that his arm would be singed/burned by the gathering of the incense that is burning in front of him. That is what is taught in the Baraitha in the chapter [five of Tractate Yoma], “They brought out for him” [at the bottom of 52b] that he would gather in front of him which is outside of him.", "התחיל מרדד ויוצא (he flattened the heap of coals and went out) – meaning to say, immediately that he flattened the incense on top of the coals, he went out.", "פרשו העם – all of the Kohanim depart from between the hall with the golden altar and the Altar at the time of the offering of the incense, as it is written (Leviticus 16:17): “When he goes in to make expiation in the Shrine, no one else shall be in the Tent of Meeting [until he comes out],” all atonement is made holy, no person shall be in the Tent of Meeting, therefore, whether at the time of the incense, whether at the time of the giving of the blood of the bullock of the anointed Priest or the bull for an unwitting communal sin and the goats of idolatry, the Kohanim would leave from the area between the Entrance hall and the altar. But at the time of the offering of the incense of Yom Kippur, they would not leave other than from the hall containing the golden altar, because the incense of Yom Kippur was not outside in the hall of the golden altar on the golden altar, but rather in the innermost section in the house of the Holy of Holies, therefore, there is no need that they should leave from between the Entrance hall and the altar, other than from the hall of the golden altar alone." ] ], [ [ "בזמן שכהן גדול נכנס להשתוות – in the great room with the golden altar, but we don’t call it coming in without need.", "באבנים טובות – that are the shoulders of the Ephod.", "הגביה לו את הפרוכת – that is hanging/suspended from the opening of the hall [leading to the interior of the Temple], for there weren’t doors at the opening of the hall, like the other openings in the Temple, obut rather only a curtain." ], [ "באו ועמדו – for after they blessed and read and did their Divine Service that is stated above, they came to the Ascent/steps in the front of the Temple Hall.", "עמדו הראשונים – these are the five Kohanim that had the utensils in their hands.", "וברכו את העם ברכה אחת – and theses are the three verses of the Priestly Blessing (Numbers 6:24-26), “May the LORD bless you and keep you;” ”May the LORD deal kindly with you and graciously with you;” “May the LORD bestow His favor upon you and grant you peace.” But we call it one blessing because they would not answer Amen after tehm between each verse in the manner that they do outside of the Temple/Jerusalem.", "את השם ככתבו – with a Yud, Heh, etc.", "ובמדינה בכינויו – with an Aleph, Daleth, etc. for we don’t mention God’s name as it is written other than in the Temple alone, as it states (Exodus 20:21): “in every place where I cause My name to be mentioned I will come to you and bless you.” They (i.e., the Rabbis) invert the order in which it is written and expound upon it: In every place where I will come to you and bless you – which is the Temple, there I will mention My name.", "כנגד כתפותיהם – because they require the raising of their palms, as it is written (Leviticus 9:22): “Aaron lifted his hands toward the people and blessed them,” and it is written (Deuteronomy 18:5): “[For the LORD your God has chosen] him and his descendants, [out of all your tribes, to be in attendance for service in the name of the LORD] for all time;” just as it is he regarding the lifting of the palms, even his descendants (literally, “his sons,) for all time.", "ובמקדש – when they bless the people with God’s ineffable Name, and the Divine Presence is above the second joints of their fingers, they raise their hands above from their heads.", "שאין מגביה את ידו למעלה מן הציץ – because the name of God is written on it.", "רבי יהודה אומר כו' – But the Halakha is not according to Rabbi Yehuda (see also Tractate Sotah, Chapter 7, Mishnah 6, where the latter sections this Mishnah is also repeated)." ], [ "בזמן שכהן גדול רוצה להקטיר – that he offers incenses any time that he wants, and takes a portion when he wishes.", "למחצית הכבש – and he had tired a bit.", "וסמך עליו – because of the honor/prestige of the High Priest that his offering of the incense would be regarded as more important than the rest of the Kohanim.", "וזרקן – as we have expounded [on the verse] (Deuteronomy 12:27): “You shall offer your burnt offerings, both the flesh and the blood, [on the altar of the LORD your God; and of your other sacrifices, the blood shall be poured out on the altar of the LORD your God, and you sall eat the flesh],” just as the blood is sprinkled, so too the flesh is sprinkled (see Tractate Pesahim 47a).", "נשמט השני והלך לו – but the first [priest] remains there to receive the limbs from those who stretch forth their hands and to give them to the High Priest.", "בא לו להקיף את המזבח – the High Priest who was at the top of the ramp when he was in the south, walks around [in a circuit] in a rightward direction, for all of the turns that you make [in the Temple] must be towards the right (see Tractate Yoma 58b -and see also Tractate Zevakhim, Chapter 5, Mishnah 3, in terms of the order of the turns made), therefore, he would walk to the southeast and from there to the northeast, until he reaches the southwest, the place of the perforations/holes where the wine and the water that they perform the libations descend in them and from there go to the pits by the side of the altar in to which the remainder of the libations was poured which are the foundations, and there, the one Kohen stands and hands to him the wine for the libations, but the High Priest does not carry the wine with him, lest the wine become spoiled in the smoke of the pile of wood on the altar in the Temple when he walks around the altar, and while he is walking around, he turns [a piece of flesh on the altar] with a hook, that is, he drips limbs that were not consumed on the altar.", "But the rest of the Kohanim that perform the libations of the wine, walk going to the left from he ramp to the southwestern [corner] which is close to the ramp, as is taught in the Mishnah in Tractate Zevakhim, in the Chapter, “The Holy of Holies” (Chapter Six, Mishnah 3), “All of those who ascend the altar go up on the right (i.e. east) side and make a circuit and go down on the left, except for the one who does who goes up for these three things,” libations of the wine and the water and the burnt offering of the bird. The wine and the water so that they won’t be affected by the smoke. And the burnt offering of the bird also, so that it would not die in the smoke. But the High Priest that is similar to a member of the household, he has permission to go as he desires, what the rest of the priests are not allowed to do, and he also has permission to turn a piece of flesh with a hook without a lottery, he has to go around the altar in order to walk in a rightward direction.", "והסגן עומד על הקרן (the prefect/assistant stands on the corner) – near the High Priest who comes to offer libations.", "והסודרים בידו – to wave when the Kohen offers the libation. In order that the Levites will know, and that they will speak/break out through song, and Ben Arza know and he knocked/struck the cymbal, as it states nearby.", "על שלחן החלבים – two tables were in the western side of he ramp, one table of silver, where they put the Temple utensils, and one table of marble, where they put the limbs, and it is called, the table of the fats.", "בן ארזא – the nae of a person that strikes the cymbal, TZIMBAL in the foreign language." ], [ "בראשון לה' הארץ ומלואה – because it is the first [thing] in the act of Creation.", "בשני גדול ה' – for on it (i.e., the second day of Creation), the waters were divided and he firmament was placed between the [upper] waters and the lower [waters].", "בשלישי אלהים נצב בעדת אל – for on it (i.e., the third day of Creation), the dry land appears that upon it, the judges stand to administer justice.", "ברביעי אל נקמות – for on it (i.e., the fourth day of Creation), the son, and the moon and the stars were created that God, in the future, will be avenged from those who worship them.", "בחמישי הרנינו לאלהים עזנו – for on it (i.e., the fifth day of Creation), the living creatures were created that He who sees them (i.e., God) sing and praise to its Creator.", "בששי ה' מלך – for on it (i.e., the sixth day of Creation) the Creation was completed and on it, man was created who recognizes the Kingship of His Creator.", "מנוחה לחי העולמים – this Tanna/teacher holds like the one who stated that for six thousand years, there will be a world and one will be destroyed, and on account that in the seventh millennium, there won’t be anything but the Holy One, blessed be He, as it states (Isaiah 2:11): “None but the LORD shall be Exalted in that day,” therefore on Shabbat, we recite (Psalm 92): “A psalm. A song; for the sabbath day,” for the seventh millennium, as one day of the Holy One, blessed be He is one thousand years [for us]." ] ] ], "sectionNames": [ "Chapter", "Mishnah", "Comment" ] }