Babylonian Talmud

Rodkinson 1918 — source 6, scan section 29

a censerful of the inner glowing coals, then he came down again, and placed it [the censer] on the fourth row of stones in the forecourt. Every day he scooped up with a silver censer, and emptied into a golden vessel. On this day he filled a golden censer, and also carried it in. Every day he used to scoop [the coals] up in one measuring 4 Kabs, and poured them into one of 3 Kabs; but on this day he filled one of 3 Kabs, and also carried them in it. R. Jose says: Every day he filled one of a Seah [6 Kabs], and emptied it into one of 3 Kabs; but on this day he filled one of 3 Kabs, and carried them in it.* On all days it was a heavy (massive) one, but on this day he took a light one. Every day its handle was short, on this day long; all days its gold was yellow, but on that day red. This is according to R. Mena'hem. On all days he used to offer half a Mina [50 Dinars in weight] of incense in the morning, and one half in the evening; but on this day added a handful more. Every day it was pounded finely, but on this day it was the finest [Lev. xvi. 12]. On all days priests went up on the eastern staircase [of the altar], and de- scended on the western. On this day the high-priest went up on the middle one, and came down on the same. R. Jehudah says : The high-priest ever mounts and descends on the middle one. All days the high-priest washed his hands from the laver, and on this day from the golden pitcher [cyathus]. R. Jehudah says: The high-priest ever washes his hands and feet from a golden pitcher. All days there were four fires [on the altar] ; on that day five: this is according to R. Meir. R. Jose says: * The reason is, because the coals must be live coals, so as to give a flame. As the top ones become somewhat dull, he drops them on the floor and only the middle ones are used. They differ, however, as to the measure of coals extinguished. Ac- cording to the rabbis, no more than one quarter of the amount extinguishes, while according to R. Jose about one half extinguishes. TRACT YOMAH (DAY OF ATONEMENT). 65 Every day three, and on this day four. R. Jehudah says : Every day two, on this day three. GEMARA: The Mishna states: He gave it to one who stirred it, on the fourth row of the marble stones. Is it not written [Lev. xvi. 17] : " And there shall not be any man in the tabernacle" ? Said R. Jehudah: Read not " of the Temple," but " from the Temple " — the fourth row of stones away from the Temple. The rabbis taught: It is written: " There shall not be any man in the tabernacle." Shall we assume, that one may not be in the corridors either ? Therefore it is written, " in the taber- nacle " (but outside one may). All this has been said of the tabernacle in Shiloh. How is it known that it applied also to the Temple in Jerusalem ? Therefore it is written [ibid.], " in the holy place." All this is said of the time when he offers the incense. How is it known that when he sprinkles the blood no man should be in the holy place either ? Therefore it is written, " when he goeth in." But how is it known that no man is to be found there till he comes out ? Because it is written, " until he come out." After that it is written, "shall he make an atonement for himself, and for his household, and for the whole congregation of Israel"; from this is seen that first he must atone for himself, then for his household, then for the priests, and then for Israel. The Master says : It only applies to the time when he offers the incense. Whence is this inferred ? Said Rabba, and so said also R. Itz'hak b. R. Dimi, and also R. Elazar: It is written: " He shall make an atonement for himself, for his household, and for the whole congregation of Israel." What atones for all these at once ? Only the incense. But how is it known that incense atones at all ? Yea, for R. Hanania has taught : How is it known that incense atones ? Because it is written [Num. xvii. 12]: " And he put on the incense, and made an atonement for the people." And the disciples of R. Ishmael have taught: For what does the incense atone ? Slander. Why ? Slander is (quietly) done, so incense is (quietly) offered. ' ' Every day he scooped up with a silver censer, ' ' etc. What is the reason (Why not a golden one) ? Because the Torah has been sparing of Israel's wealth. " On this day he filled a golden censer,'" etc. Why did he not do on this day as on all days ? Because of the high-priest's weakness (from fasting). 5 66 THE BABYLONIAN TALMUD. ' ' One measuring four Kabs, ' ' etc. We have learned in a Boraitha: If one Kab of coals was spilled on the ground, he swept them into the trench. In one Boraitha we have learned one Kab, and in another, two Kabs ? It is right, one. This is according to the rabbis, who say he emptied one of four Kabs into one of three; but this is neither according to the rabbis nor R. Jose (according to whom t/tree Kabs were left over). Said R. Hisda: The Boraitha is according to R. Ishmael the son of R. Johanan b. Beroqa of the following Boraitha, who says that he carried them into the Holy of Holies only in a censer of iwo Kabs. R. Ashi says this Boraitha can be according to R. Jose, and can be explained thus : Every day he used one of a Seak of the desert, which is one-sixth less than a Seak of Jerusalem, and emptied it into one of three Jerusalem Seahs. ' ' It ivas a massive one, ' ' etc. We have learned in a Boraitha : On all days its sides were thick, but on that day thin. Every day the handle was short, and this day long ? That the high- priest should not need to make such an efifort to hold it. In another Boraitha we have learned : Every day the censer was without a bell, and on this day with a bell (" His sounds shall be heard when he goeth in into the holy place " [Exod. xxviii. 38], since he carried it in in his white garments devoid of bells), so said the son of the Segan. " The gold was yellow,'' etc. Said R. Hisda: Seven kinds of gold there are : Gold, and good gold, gold of Ophir, best gold [Muphaz], beaten gold [Sha'hut], pure gold [Sagur], and gold of Parvaim. Gold and good gold, as it is written [Gen. ii. 12]: "And the gold of that land is good"; gold of Ophir, which comes from Ophir; best gold, which is scintillating [i Kings x. 18]; beaten gold, which is ductile like wire; pure gold — when this gold is exhibited all other wares are locked up; that of Par- vaim is like blood of bulls in redness. R. Ashi says: There were only five, only there was gold of each kind of good and bad quality; hence " gold " and "good gold" are deducted. We have learned also in a Boraitha: All days the gold was yellow; this day it was of Parvaim, which is red like the blood of