Study Yoma folio 33B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
וכי עייל להיכל — במזבח פגע ברישא. דתניא: שלחן בצפון משוך מן הכותל שתי אמות ומחצה, ומנורה בדרום משוכה מן הכותל שתי אמות ומחצה. מזבח ממוצע ועומד באמצע ומשוך כלפי חוץ קימעא. ונוקמיה, להדייהו? כיון דכתיב: ״ואת המנורה נכח השלחן״, בעינן דחזו אהדדי.
And when he enters the Sanctuary it is the altar that he encounters first, before reaching the candelabrum; therefore, he performs the service of the altar before removing the ashes from the lamps, as it was taught in a baraita: The table stood in the north of the Sanctuary, removed 2½ cubits from the wall. And the candelabrum stood in the south of the Sanctuary, removed 2½ cubits from the wall. The altar was centered and standing in the middle of the Sanctuary, removed a bit outward. Therefore, one encounters the altar first. The Talmud questions the essence of the matter: And let us stand the altar alongside the table and the candelabrum; why was it removed outward? The Talmud answers: It is because it is written: “And the candelabrum opposite the table” (Exodus 26:35); we require that they are visible to each other. Were the altar aligned with the table and the candelabrum, it would interpose between them.
אמר רבא: שמע מינה מדריש לקיש, עבורי דרעא אטוטפתא אסור. היכי עביד? מדרעא לטוטפתא.
Rava said: Conclude from the statement of Reish Lakish that one may not forego performance of any of the mitzvot, that it is prohibited to forego donning the tefillin of the arm in order to don the tefillin of the head, as when donning tefillin, one encounters the arm first. How does he conduct himself? He proceeds from the tefillin of the arm to the tefillin of the head.
והטבת חמש נרות קודם לדם התמיד, ודם התמיד קודם להטבת שתי נרות. מאי טעמא? אמר אביי: ההוא ״בבקר בבקר״ דשני גזירי עצים דלא צריכי, שדינהו להכא. חד שדייה להטבת חמש נרות — דליקדמיה לדם התמיד, וחד שדייה לדם התמיד — דנקדמיה להטבת שתי נרות.
§ Abaye continued: And removal of ashes from 5 lamps precedes the slaughter and the receiving and sprinkling of the blood of the daily morning offering. The sprinkling of the blood of the daily offering precedes the removal of ashes from the two remaining lamps of the candelabrum. The Talmud asks: What is the reason for this? Abaye said: Take that phrase: In the morning, in the morning, written with regard to the two logs, which is unnecessary to establish the time for performance of that service, as its precedence was explained due to its association with the arrangement of wood. And cast that extraneous phrase to here, and apply it to other elements of the morning service. If the phrase is superfluous in its context, apply it elsewhere where a halakha can be derived. Cast one term: In the morning, and apply it to removal of ashes from 5 lamps so that it will precede the blood of the daily offering. And cast one term: In the morning, and apply it to the blood of the daily offering, so that it will precede the removal of ashes from the two additional lamps.