Babylonian Talmud

Rodkinson 1918 — source 6, scan section 16

second cock's crowing. And according to others, before he crows the third time. Of what sort of cock is this said ? Of a moderate cock (not a hasty or tardy one). R. Jehudah in the name of Rabh said: " When Israel used to come on the three pilgrimages, they stood crowded. But when they prostrated themselves, they had much space, and stationed themselves eleven ells behind the mercy-seat." What does he mean ? Al- though they were eleven ells behind the mercy-seat, and were crowded, yet when they prostrated themselves they had much room, and this was one of the ten miracles that occurred in the Temple. (See Aboth, V., 2.) Were there only ten miracles ? Did not R. Ushia say that when Solomon built the Temple, he planted there all kinds of golden fruit-trees, and they bore fruits at the proper times, and when the wind blew on them, they fell down and were ripe ? As it is written in Psalm Ixxii. 16: " Its fruits shall shake like the trees of Lebanon." And when the Gentiles had entered the Temple, the fruit-trees became withered (blighted), as it is writ- ten [Nahum i. 4] : " The flowers of Lebanon wither," and the Holy One, blessed be He, will restore them. As it is written [Is. xxxi. 2]: "It shall blossom abundantly and rejoice; yea, with joy and singing, the glory of the Lebanon shall be given unto it." (So we see there were miracles besides the ten ?) In the Mishna are counted only the perpetual miracles, but those happening on certain times only have not been reckoned. The Master says elsewhere that in Jerusalem were two per- petual miracles : the rain never extinguished the fire on the outer altar, and the smoke was always straight in spite of the winds, in whichever directions they might blow. But we have learned in a Boraitha: Five things have been said of the fire on the a/tar : It had the form of a lion, it was clear as the sun, it was palpable, it consumed moist things as dry ones, and never emitted any smoke. (There is, then, a contradiction, since there was no smoke at all ?) The smoke was that of the fire kindled by men. As we have learned in a Boraitha : It is written [Lev. i. 7]: " And the sons of Aaron the priest shall put fire upon the altar." Infer from this, that although the fire de- scended from heaven, it was a merit to kindle an earthly fire also. (There is another contradiction ?) You say it had the form of a lion. We have learned in a Boraitha, R. Hanina the Segan of TRACT YOMAH (DAY OF ATONEMENT). 29 the priests said : I have seen it, and it had the form of a dog ? It presents no difficulty : in the time of the first Temple it was like a Hon, and of the second, like a dog. But in the second Temple there was no heavenly fire at all, as R. Samuel b. Inia said: It is written [Haggai i. 8] : " That I may take pleasure in it, and be glorified " ; it is written " Veika- bed," and it is read " Veikabdah. " Why is the " h " missing ? This is to hint that five (the numeral value of " h ") things were missing in the second Temple. What are they ? The ark, the mercy-seat, the cherubim, the heavenly fire, the Shekhina, the Holy Spirit, and the Urim and Tumim. So we see there was no heavenly fire in the second Temple at all ? We may say, it was there, only it did not assist in consuming. It is said above, that no wind could divert the smoke. But this is not so? Did not R. Itz'hak b. Abdimi say: At the expiration of the Feast of Tabernacles, all looked on the smoke of the altar : when it was inclined to the north, the poor rejoiced, and the wealthier were dejected, for it showed there would be too much rain, and the fruit would rot: but when it was inclined to the south, the poor were out of spirits, and the rich were glad, for this was a sign there would be little rain, and the fruit would remain well-preserved, and fetch a high price. When it was bent eastward, all rejoiced, and westward, all were deploring it (thus we see that the smoke was swayed by the wind ?). It was made by the wind oblique, but not crooked. CHAPTER II. CONCERNING THE LOTS THE PRIESTS DREW, WHAT PRIESTS SHOULD GO TO THE ALTAR, AND HOW MANY PRIESTS WERE NEEDED FOR EACH SACRIFICE. MISHNA: Formerly, whoever desired to clear the altar of the ashes did so. When there were many of them (priests), they ran on the staircase (leading to the top of altar). Whoever first came within four ells, merited it. When two were on a par, the superintendent said to them (all priests): Put forth your fingers. Which did they put forth ? One or two, but not the thumb in the Temple (which were counted instead of the per- sons they belonged to, and the service was given to the last). Once an accident happened: one of two who were running up the staircase pushed his companion, so that he fell, and broke his foot. Seeing that it is attended by accidents, the Beth Din made the reform, that the altar should be cleared by lot. There were four lots: this is the first lot. GEMARA: Why had not lots been used formerly ? Previ- ously it was thought that since it is done by night and not con- sidered an important service by the priests, they would not come in considerable number, but when it was seen that the case was otherwise, this reform was made. Was this reform only for this purpose ? We know that he who cleared the ashes also arranged the pieces of wood on the altar, and brought the two measures of wood, and that was con- sidered an important service ? Said R. Ashi : Two reforms were made : at first, when it had been thought they would not come in considerable numbers, no lot was used at all ; then, when it was observed that they came and accidents happened, the use of the lot was introduced. Then the priests ceased to come, since they were not sure of drawing the lot at all. It was then reformed, that he who clears the ashes should arrange the pieces of wood and bring the two measures also, that the priests might come to draw the lot, since it would be for important services. " Put forth yo2ir Jingers." We have learned in a Boraitha: 30 TRACT YOMAH (DAY OF ATONEMENT). 31 " He said to them thus. Put out your fingers, that they be counted." Why did he not count the persons themselves? This can be a support to what R. Itz'hak has said: " Israel must not be counted, even for religious duties." As it is writ- ten [i Sam. XV. 4]: " And Saul ordered the people to assemble, and he numbered them by means of lambs," * Said R. Elazar: Whoever numbers Israel, trespasses a negative commandment, because it is written [Hosea ii. i]: " Yet shall the number of the children of Israel be like the sand of the sea, which may not be numbered." R. Na'hman b. Itz'hak says: He trespasses two commandments, as it is written, which cannot be measured