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Tiresias: The Ancient Mediterranean Religions Source Database



6296
Hebrew Bible, Leviticus, 10.17


מַדּוּעַ לֹא־אֲכַלְתֶּם אֶת־הַחַטָּאת בִּמְקוֹם הַקֹּדֶשׁ כִּי קֹדֶשׁ קָדָשִׁים הִוא וְאֹתָהּ נָתַן לָכֶם לָשֵׂאת אֶת־עֲוֺן הָעֵדָה לְכַפֵּר עֲלֵיהֶם לִפְנֵי יְהוָה׃’Wherefore have ye not eaten the sin-offering in the place of the sanctuary, seeing it is most holy, and He hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?


Intertexts (texts cited often on the same page as the searched text):

10 results
1. Hebrew Bible, Deuteronomy, 17.18 (9th cent. BCE - 3rd cent. BCE)

17.18. וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃ 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites."
2. Hebrew Bible, Exodus, 28.38 (9th cent. BCE - 3rd cent. BCE)

28.38. וְהָיָה עַל־מֵצַח אַהֲרֹן וְנָשָׂא אַהֲרֹן אֶת־עֲוֺן הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְּנֵי יִשְׂרָאֵל לְכָל־מַתְּנֹת קָדְשֵׁיהֶם וְהָיָה עַל־מִצְחוֹ תָּמִיד לְרָצוֹן לָהֶם לִפְנֵי יְהוָה׃ 28.38. And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity committed in the holy things, which the children of Israel shall hallow, even in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD."
3. Hebrew Bible, Leviticus, 5.17, 7.18, 10.10-10.16, 10.18-10.20, 16.20-16.22, 17.16, 19.8, 19.17, 20.17, 20.19-20.20, 22.9, 22.16, 24.15 (9th cent. BCE - 3rd cent. BCE)

5.17. וְאִם־נֶפֶשׁ כִּי תֶחֱטָא וְעָשְׂתָה אַחַת מִכָּל־מִצְוֺת יְהוָה אֲשֶׁר לֹא תֵעָשֶׂינָה וְלֹא־יָדַע וְאָשֵׁם וְנָשָׂא עֲוֺנוֹ׃ 7.18. וְאִם הֵאָכֹל יֵאָכֵל מִבְּשַׂר־זֶבַח שְׁלָמָיו בַּיּוֹם הַשְּׁלִישִׁי לֹא יֵרָצֶה הַמַּקְרִיב אֹתוֹ לֹא יֵחָשֵׁב לוֹ פִּגּוּל יִהְיֶה וְהַנֶּפֶשׁ הָאֹכֶלֶת מִמֶּנּוּ עֲוֺנָהּ תִּשָּׂא׃ 10.11. וּלְהוֹרֹת אֶת־בְּנֵי יִשְׂרָאֵל אֵת כָּל־הַחֻקִּים אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיהֶם בְּיַד־מֹשֶׁה׃ 10.12. וַיְדַבֵּר מֹשֶׁה אֶל־אַהֲרֹן וְאֶל אֶלְעָזָר וְאֶל־אִיתָמָר בָּנָיו הַנּוֹתָרִים קְחוּ אֶת־הַמִּנְחָה הַנּוֹתֶרֶת מֵאִשֵּׁי יְהוָה וְאִכְלוּהָ מַצּוֹת אֵצֶל הַמִּזְבֵּחַ כִּי קֹדֶשׁ קָדָשִׁים הִוא׃ 10.13. וַאֲכַלְתֶּם אֹתָהּ בְּמָקוֹם קָדֹשׁ כִּי חָקְךָ וְחָק־בָּנֶיךָ הִוא מֵאִשֵּׁי יְהוָה כִּי־כֵן צֻוֵּיתִי׃ 10.14. וְאֵת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה תֹּאכְלוּ בְּמָקוֹם טָהוֹר אַתָּה וּבָנֶיךָ וּבְנֹתֶיךָ אִתָּךְ כִּי־חָקְךָ וְחָק־בָּנֶיךָ נִתְּנוּ מִזִּבְחֵי שַׁלְמֵי בְּנֵי יִשְׂרָאֵל׃ 10.15. שׁוֹק הַתְּרוּמָה וַחֲזֵה הַתְּנוּפָה עַל אִשֵּׁי הַחֲלָבִים יָבִיאוּ לְהָנִיף תְּנוּפָה לִפְנֵי יְהוָה וְהָיָה לְךָ וּלְבָנֶיךָ אִתְּךָ לְחָק־עוֹלָם כַּאֲשֶׁר צִוָּה יְהוָה׃ 10.16. וְאֵת שְׂעִיר הַחַטָּאת דָּרֹשׁ דָּרַשׁ מֹשֶׁה וְהִנֵּה שֹׂרָף וַיִּקְצֹף עַל־אֶלְעָזָר וְעַל־אִיתָמָר בְּנֵי אַהֲרֹן הַנּוֹתָרִם לֵאמֹר׃ 10.18. הֵן לֹא־הוּבָא אֶת־דָּמָהּ אֶל־הַקֹּדֶשׁ פְּנִימָה אָכוֹל תֹּאכְלוּ אֹתָהּ בַּקֹּדֶשׁ כַּאֲשֶׁר צִוֵּיתִי׃ 10.19. וַיְדַבֵּר אַהֲרֹן אֶל־מֹשֶׁה הֵן הַיּוֹם הִקְרִיבוּ אֶת־חַטָּאתָם וְאֶת־עֹלָתָם לִפְנֵי יְהוָה וַתִּקְרֶאנָה אֹתִי כָּאֵלֶּה וְאָכַלְתִּי חַטָּאת הַיּוֹם הַיִּיטַב בְּעֵינֵי יְהוָה׃ 16.21. וְסָמַךְ אַהֲרֹן אֶת־שְׁתֵּי ידו [יָדָיו] עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת־כָּל־עֲוֺנֹת בְּנֵי יִשְׂרָאֵל וְאֶת־כָּל־פִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְנָתַן אֹתָם עַל־רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד־אִישׁ עִתִּי הַמִּדְבָּרָה׃ 16.22. וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת־כָּל־עֲוֺנֹתָם אֶל־אֶרֶץ גְּזֵרָה וְשִׁלַּח אֶת־הַשָּׂעִיר בַּמִּדְבָּר׃ 17.16. וְאִם לֹא יְכַבֵּס וּבְשָׂרוֹ לֹא יִרְחָץ וְנָשָׂא עֲוֺנוֹ׃ 19.8. וְאֹכְלָיו עֲוֺנוֹ יִשָּׂא כִּי־אֶת־קֹדֶשׁ יְהוָה חִלֵּל וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ׃ 19.17. לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 20.17. וְאִישׁ אֲשֶׁר־יִקַּח אֶת־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְרָאָה אֶת־עֶרְוָתָהּ וְהִיא־תִרְאֶה אֶת־עֶרְוָתוֹ חֶסֶד הוּא וְנִכְרְתוּ לְעֵינֵי בְּנֵי עַמָּם עֶרְוַת אֲחֹתוֹ גִּלָּה עֲוֺנוֹ יִשָּׂא׃ 20.19. וְעֶרְוַת אֲחוֹת אִמְּךָ וַאֲחוֹת אָבִיךָ לֹא תְגַלֵּה כִּי אֶת־שְׁאֵרוֹ הֶעֱרָה עֲוֺנָם יִשָּׂאוּ׃ 22.9. וְשָׁמְרוּ אֶת־מִשְׁמַרְתִּי וְלֹא־יִשְׂאוּ עָלָיו חֵטְא וּמֵתוּ בוֹ כִּי יְחַלְּלֻהוּ אֲנִי יְהוָה מְקַדְּשָׁם׃ 22.16. וְהִשִּׂיאוּ אוֹתָם עֲוֺן אַשְׁמָה בְּאָכְלָם אֶת־קָדְשֵׁיהֶם כִּי אֲנִי יְהוָה מְקַדְּשָׁם׃ 24.15. וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ אִישׁ כִּי־יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ׃ 5.17. And if any one sin, and do any of the things which the LORD hath commanded not to be done, though he know it not, yet is he guilty, and shall bear his iniquity." 7.18. And if any of the flesh of the sacrifice of his peace-offerings be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it shall be an abhorred thing, and the soul that eateth of it shall bear his iniquity." 10.10. And that ye may put difference between the holy and the common, and between the unclean and the clean;" 10.11. and that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.’" 10.12. And Moses spoke unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left: ‘Take the meal-offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar; for it is most holy." 10.13. And ye shall eat it in a holy place, because it is thy due, and thy sons’due, of the offerings of the LORD made by fire; for so I am commanded." 10.14. And the breast of waving and the thigh of heaving shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee; for they are given as thy due, and thy sons’due, out of the sacrifices of the peace-offerings of the children of Israel." 10.15. The thigh of heaving and the breast of waving shall they bring with the offerings of the fat made by fire, to wave it for a wave-offering before the LORD; and it shall be thine, and thy sons’with thee, as a due for ever; as the LORD hath commanded.’" 10.16. And Moses diligently inquired for the goat of the sin-offering, and, behold, it was burnt; and he was angry with Eleazar and with Ithamar, the sons of Aaron that were left, saying:" 10.18. Behold, the blood of it was not brought into the sanctuary within; ye should certainly have eaten it in the sanctuary, as I commanded.’" 10.19. And Aaron spoke unto Moses: ‘Behold, this day have they offered their sin-offering and their burnt-offering before the LORD, and there have befallen me such things as these; and if I had eaten the sin-offering to-day, would it have been well-pleasing in the sight of the LORD?" 10.20. And when Moses heard that, it was well-pleasing in his sight." 16.20. And when he hath made an end of atoning for the holy place, and the tent of meeting, and the altar, he shall present the live goat." 16.21. And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness." 16.22. And the goat shall bear upon him all their iniquities unto a land which is cut off; and he shall let go the goat in the wilderness." 17.16. But if he wash them not, nor bathe his flesh, then he shall bear his iniquity." 19.8. But every one that eateth it shall bear his iniquity, because he hath profaned the holy thing of the LORD; and that soul shall be cut off from his people." 19.17. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him." 20.17. And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity." 20.19. And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear their iniquity." 20.20. And if a man shall lie with his uncle’s wife—he hath uncovered his uncle’s nakedness—they shall bear their sin; they shall die childless." 22.9. They shall therefore keep My charge, lest they bear sin for it, and die therein, if they profane it: I am the LORD who sanctify them." 22.16. and so cause them to bear the iniquity that bringeth guilt, when they eat their holy things; for I am the LORD who sanctify them." 24.15. And thou shalt speak unto the children of Israel, saying: Whosoever curseth his God shall bear his sin."
4. Hebrew Bible, Numbers, 5.31, 9.13, 18.1, 18.22-18.23, 18.32, 30.15, 31.21-31.24 (9th cent. BCE - 3rd cent. BCE)

5.31. וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃ 9.13. וְהָאִישׁ אֲשֶׁר־הוּא טָהוֹר וּבְדֶרֶךְ לֹא־הָיָה וְחָדַל לַעֲשׂוֹת הַפֶּסַח וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ כִּי קָרְבַּן יְהוָה לֹא הִקְרִיב בְּמֹעֲדוֹ חֶטְאוֹ יִשָּׂא הָאִישׁ הַהוּא׃ 18.1. וַיֹּאמֶר יְהוָה אֶל־אַהֲרֹן אַתָּה וּבָנֶיךָ וּבֵית־אָבִיךָ אִתָּךְ תִּשְׂאוּ אֶת־עֲוֺן הַמִּקְדָּשׁ וְאַתָּה וּבָנֶיךָ אִתָּךְ תִּשְׂאוּ אֶת־עֲוֺן כְּהֻנַּתְכֶם׃ 18.1. בְּקֹדֶשׁ הַקֳּדָשִׁים תֹּאכֲלֶנּוּ כָּל־זָכָר יֹאכַל אֹתוֹ קֹדֶשׁ יִהְיֶה־לָּךְ׃ 18.22. וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃ 18.23. וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 18.32. וְלֹא־תִשְׂאוּ עָלָיו חֵטְא בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְאֶת־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לֹא תְחַלְּלוּ וְלֹא תָמוּתוּ׃ 30.15. וְאִם־הַחֲרֵשׁ יַחֲרִישׁ לָהּ אִישָׁהּ מִיּוֹם אֶל־יוֹם וְהֵקִים אֶת־כָּל־נְדָרֶיהָ אוֹ אֶת־כָּל־אֱסָרֶיהָ אֲשֶׁר עָלֶיהָ הֵקִים אֹתָם כִּי־הֶחֱרִשׁ לָהּ בְּיוֹם שָׁמְעוֹ׃ 31.21. וַיֹּאמֶר אֶלְעָזָר הַכֹּהֵן אֶל־אַנְשֵׁי הַצָּבָא הַבָּאִים לַמִּלְחָמָה זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 31.22. אַךְ אֶת־הַזָּהָב וְאֶת־הַכָּסֶף אֶת־הַנְּחֹשֶׁת אֶת־הַבַּרְזֶל אֶת־הַבְּדִיל וְאֶת־הָעֹפָרֶת׃ 31.23. כָּל־דָּבָר אֲשֶׁר־יָבֹא בָאֵשׁ תַּעֲבִירוּ בָאֵשׁ וְטָהֵר אַךְ בְּמֵי נִדָּה יִתְחַטָּא וְכֹל אֲשֶׁר לֹא־יָבֹא בָּאֵשׁ תַּעֲבִירוּ בַמָּיִם׃ 31.24. וְכִבַּסְתֶּם בִּגְדֵיכֶם בַּיּוֹם הַשְּׁבִיעִי וּטְהַרְתֶּם וְאַחַר תָּבֹאוּ אֶל־הַמַּחֲנֶה׃ 5.31. And the man shall be clear from iniquity, and that woman shall bear her iniquity." 9.13. But the man that is clean, and is not on a journey, and forbeareth to keep the passover, that soul shall be cut off from his people; because he brought not the offering of the LORD in its appointed season, that man shall bear his sin." 18.1. And the LORD said unto Aaron: ‘Thou and thy sons and thy fathers’ house with thee shall bear the iniquity of the sanctuary; and thou and thy sons with thee shall bear the iniquity of your priesthood." 18.22. And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die." 18.23. But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance." 18.32. And ye shall bear no sin by reason of it, seeing that ye have set apart from it the best thereof; and ye shall not profane the holy things of the children of Israel, that ye die not.’" 30.15. But if her husband altogether hold his peace at her from day to day, then he causeth all her vows to stand, or all her bonds, which are upon her; he hath let them stand, because he held his peace at her in the day that he heard them." 31.21. And Eleazar the priest said unto the men of war that went to the battle: ‘This is the statute of the law which the LORD hath commanded Moses:" 31.22. Howbeit the gold, and the silver, the brass, the iron, the tin, and the lead," 31.23. every thing that may abide the fire, ye shall make to go through the fire, and it shall be clean; nevertheless it shall be purified with the water of sprinkling; and all that abideth not the fire ye shall make to go through the water." 31.24. And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye may come into the camp.’"
5. Hebrew Bible, Isaiah, 53.10-53.12 (8th cent. BCE - 5th cent. BCE)

53.11. מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְׂבָּע בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֺנֹתָם הוּא יִסְבֹּל׃ 53.12. לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃ 53.10. Yet it pleased the LORD to crush him by disease; To see if his soul would offer itself in restitution, That he might see his seed, prolong his days, And that the purpose of the LORD might prosper by his hand:" 53.11. of the travail of his soul he shall see to the full, even My servant, Who by his knowledge did justify the Righteous One to the many, And their iniquities he did bear." 53.12. Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors."
6. Hebrew Bible, Nehemiah, 8.7-8.8 (5th cent. BCE - 4th cent. BCE)

8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place." 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading."
7. Mishnah, Keritot, 2.1 (1st cent. CE - 3rd cent. CE)

2.1. There are four persons who require a ceremony of atonement, and there are four who bring a sacrifice for willful as well as for inadvertent transgression. The following are those who require a ceremony of atonement: the zav, the zavah, the woman who gave birth and the metzora. Rabbi Eliezer ben Jacob said: also a convert is regarded as a person who still requires a ceremony of atonement until the blood has been sprinkled for him; the same applies to the nazirite with reference to wine, haircutting and uncleanness."
8. Mishnah, Pesahim, 8.8 (1st cent. CE - 3rd cent. CE)

8.8. An onen immerses [in a mikveh] and eats his pesah in the evening, but not [other] sacred food. One who hears about his dead [for the first time], and one who gathers the bones [of his dead relative] immerses and eats sacred food. A convert who converts on the eve of Pesah: Bet Shammai say: he immerses and eats his pesah in the evening. Bet Hillel say: anyone who separates from the foreskin is like one who separates from the grave."
9. New Testament, Hebrews, 9.28 (1st cent. CE - 1st cent. CE)

9.28. so Christ also, having been once offered to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation.
10. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)

59a. יאוחר דבר שנאמר בו בערב ובין הערבים לדבר שלא נאמר בו בערב אלא בין הערבים בלבד,אי הכי קטרת ונרות נמי נקדמו לפסח יאוחר דבר שנאמר בו בערב ובין הערבים לדבר שלא נאמר בו אלא בין הערבים בלבד,שאני התם דמיעט רחמנא אותו דתניא (שמות כז, כא) מערב ועד בקר תן לה מדתה שתהא דולקת מערב עד בוקר,דבר אחר אין לך עבודה שכשירה מערב עד בוקר אלא זו בלבד מאי טעמא אמר קרא (שמות כז, כא) יערוך אותו אהרן ובניו מערב עד בקר אותו מערב עד בוקר ואין דבר אחר מערב עד בוקר,ואיתקש קטרת לנרות,ותניא כי קושיין תמיד קודם לקטרת קטרת קודמת לנרות ונרות קודמות לפסח יאוחר דבר שנאמר בו בערב ובין הערבים לדבר שלא נאמר בו אלא בין הערבים בלבד,והא כתיב אותו האי אותו מיבעי ליה למעוטי עבודה שבפנים ומאי ניהו קטרת סלקא דעתך אמינא הואיל וכתיב (שמות ל, ח) ובהעלות אהרן את הנרות בין הערבים יקטירנה אימא נדליק נרות ברישא והדר נקטיר קטורת מיעט רחמנא אותו,אלא בין הערבים יקטירנה למה לי הכי קאמר רחמנא בעידן דמדלקת נרות תהא מקטרא קטרת,תנו רבנן אין לך דבר שקודם לתמיד של שחר אלא קטרת בלבד שנאמר בה בבקר בבקר ויוקדם קטרת דבר שנאמר בו בבקר בבקר דכתיב (שמות ל, ז) והקטיר עליו אהרן קטרת סמים בבקר בבקר לדבר שלא נאמר בו אלא בקר אחד,ואין לך דבר שמתעכב אחר תמיד של בין הערבים אלא קטרת ונרות ופסח ומחוסר כפורים בערב הפסח שטובל שנית ואוכל את פסחו לערב,רבי ישמעאל בנו של רבי יוחנן בן ברוקא אומר אף מחוסר כפורים בשאר ימות השנה שטובל ואוכל בקדשים לערב,בשלמא לתנא קמא יבא עשה דפסח שיש בו כרת וידחה עשה דהשלמה שאין בו כרת אלא לר' ישמעאל בנו של ר' יוחנן בן ברוקה מאי אולמיה דהאי עשה מהאי עשה,אמר רבינא אמר רב חסדא הכא בחטאת העוף עסקינן שאין למזבח אלא דמה,רב פפא אמר אפילו תימא בחטאת בהמה מעלה ומלינה בראשו של מזבח,והאיכא אשם בשלמא לרב פפא היינו דמלין לה אלא לרב חסדא מאי איכא למימר אמרי שקרב אשמו,והאיכא עולה וכ"ת עולה לא מעכבא והתניא ר' ישמעאל בנו של רבי יוחנן בן ברוקה אומר כשם שחטאתו ואשמו מעכבין אותו כך עולתו מעכבתו,וכי תימא בשקרבה עולתו ומי קרבה עולתו קודם לחטאתו ראשון והתניא (ויקרא ה, ח) והקריב את אשר לחטאת ראשונה מה תלמוד לומר אם ללמד שתהא קודמת לעולה הרי כבר נאמר (ויקרא ה, י) ואת השני יעשה עולה כמשפט,אלא זה בנה אב לכל חטאות שיהו קודמות לכל עולות הבאות עמהן וקי"ל דאפילו חטאת העוף קודמת לעולת בהמה,אמר רבא שאני עולת מצורע דרחמנא אמר 59a. bAn item,i.e., the Paschal lamb, babout which it is stated: “In the evening” and “in the afternoon,” should besacrificed bafter an item,the daily afternoon offering, babout which it is not stated “in the evening,” but only “in the afternoon.”With regard to the Paschal lamb, the verse says: “You shall sacrifice the Paschal lamb in the evening, at the going down of the sun, at the season in which you came out of Egypt” (Deuteronomy 16:6), and it also says: “And the whole assembly of the congregation of Israel shall slaughter it in the afternoon” (Exodus 12:6), whereas regarding the daily afternoon offering it only says: “And the second lamb you shall offer in the afternoon” (Numbers 28:4).,The Gemara asks: bIf that is so,that the ihalakhathat the Paschal lamb is offered after the daily afternoon offering is derived from these verses, then btheburning of the bincense and thelighting of the blampsof the candelabrum bshould also precede theoffering of the bPaschal lamb. The item,the Paschal lamb, babout which it is stated “in the evening” and “in the afternoon” should besacrificed bafter the item about which it is stated only:“And when Aaron lights the lamps bin the afternoonhe shall burn it, a perpetual incense before the Lord throughout your generations” (Exodus 30:8), which relates to both the burning of the incense and the lighting of the lamps.,The Gemara answers: bIt is different there,in the case of lamps, bas the Merciful Oneexplicitly bexcludesin the Torah the possibility that the lamps will be kindled first by means of the word bit [ ioto /i],which emphasizes that the lamps are kindled later. The Gemara clarifies: bAs it was taughtin a ibaraitaconcerning the verse pertaining to the lamps: “In the tent of meeting, outside of the veil, which is before the testimony, Aaron and his sons shall set it in order bfrom evening to morningbefore the Lord; it shall be a statute forever to their generations on behalf of the children of Israel” (Exodus 27:21). The phrase b“from evening to morning”indicates that byou shall allocatethe candelabrum bits measureof oil, so that bit will burn from evening until morning. /b,The ibaraitacontinues: bAlternatively,the same verse can be interpreted as follows: bThere is no rite that is valid from evening until morning but this one alone,since all the other rites are performed only during the day. bWhat is the reasonthat this verse is interpreted to mean that lighting the lamps is the only rite valid from evening until morning? It is because bthe verse saidwith regard to the candelabrum: b“Aaron and his sons shall set [ iya’arokh /i] it [ ioto /i] in order,to burn bfrom evening to morning.”The verse uses the separate word it [ ioto /i], rather than a pronominal suffix attached to the word iya’arokhto form the word iya’arkhenu /i, in order to emphasize that bit,the lighting of the candelabrum, bis from evening until morning, but no otherrite is bfrom evening until morning. /b,And the Torah bjuxtaposes theburning of the bincense to thekindling of the blamps,as it explicitly states that the incense is burned at the time the lamps are kindled: “And when Aaron lights the lamps in the afternoon, he shall burn it, a perpetual incense” (Exodus 30:8). From this it is derived that no other rite is performed in the Temple after burning the incense and lighting the lamps, not even the Paschal lamb.,That explains the opinion cited in the previous ibaraitaand its sources. It should, however, be noted that bit wasexplicitly btaughtin a ibaraita bin accordance with our difficultyand contrary to the opinion cited in the previous ibaraita /i: bThe dailyafternoon boffering precedesthe afternoon burning of bthe incense,the burning of bthe incense precedesthe lighting of bthe lamps, andthe lighting of bthe lamps precedes the Paschal lamb.This is proof that this is the correct order: bAn item,the Paschal lamb, babout which it is stated “in the evening” and “in the afternoon” should be delayed until after an item,i.e., the incense and lamps, babout which it is stated only “in the afternoon.” /b,The Gemara asks: As already stated, bisn’t “it” writtenin the verse, from which it is derived that lighting the lamps is the final Temple rite of the day? The Gemara answers: bThisword b“it” is necessary,in order bto exclude a rite that isperformed binsidethe sanctuary, as opposed to the Paschal lamb, which is sacrificed outside, in the courtyard. The Gemara asks: bAnd what isthis rite? The Gemara answers: The burning of the bincense. It could have entered your mind to say that since it is written: “And when Aaron lights the lamps in the afternoon he shall burn it”(Exodus 30:8), bsaythat perhaps bwe should light the lamps first and then we should burn the incense,as the verse does not clearly state which of the two comes first. Therefore, bthe Merciful One excludesthis possibility by use of the word “ bit,”from which it is derived that no other rite is performed inside the sanctuary after the lamps are kindled.,The Gemara asks: bHowever,if that is the ihalakha /i, bwhy do Ineed the phrase b“in the afternoon he shall burn it,”which seems to add nothing? The Gemara answers that bthis iswhat bthe Merciful One is saying:This verse does not come to establish the time for lighting the lamps; it comes to teach that bat the time when you light the lamps, the incense shouldalready bbe burning. /b, bThe Sages taughtin a ibaraita /i: bNothing may precede the daily morning offering butthe morning burning of bthe incense alone, as it is stated aboutthe burning of the incense: b“In the morning, in the morning.” Andit is derived that bthe incense, an item about which it is stated: “In the morning, in the morning,” as it is written: “And Aaron shall burn upon it incense of sweet spices; in the morning, in the morning,when he dresses the lamps, he shall burn it” (Exodus 30:7), bshould precede an item,the daily offering, babout which only one morning is stated:“The one lamb you shall offer in the morning” (Numbers 28:4)., bAndsimilarly, bnothing may be delayeduntil bafter the daily afternoon offering butthe afternoon burning of the bincense,the lighting of the blamps,the offering of bthe Paschal lamb, and one who lacks atonement on Passover eve,i.e., one who was ritually impure, such as a leper or a izav /i, and who immersed in a ritual bath to become pure. Such a person is required to bring an offering before he may partake of consecrated food, and he is referred to as one who lacks atonement until he does so. In the event that he neglects to bring his offering before the daily afternoon offering on Passover eve, the Sages instituted a special ordice to enable him to bring his offering even after the daily offering. He bimmerses a second timeafter bringing the offering, thereby becoming fit to eat sacrificial foods, band he eats his Paschal lamb in the evening. /b, bRabbi Yishmael, son of Rabbi Yoḥa ben Beroka, saysthat beven one who lacks atonement on the rest of the days of the yearbrings his offering after the daily afternoon offering, and bthat he immerses and eats sacrificial foodfrom a voluntary offering that he brought during the day, bin the evening. /b,The Gemara asks: bGranted, according to the first itanna /i,who permits sacrificing offerings after the daily afternoon offering only for one who lacks atonement on Passover eve, there is good reason for this policy: bThe positivemitzva bof the Paschal lamb, whichcarries bwith itthe punishment of ikaret /ifor one who is qualified to bring the Paschal lamb and does not do so, bwill come and override the positivemitzva bof completion.There is a positive mitzva to complete all the offerings before the daily afternoon offering. Failure to fulfill this command certainly bdoes notinvolve ikaret /i,and therefore it is overridden by the more stringent mitzva of the Paschal lamb. bHowever,according to the opinion of bRabbi Yishmael, son of Rabbi Yoḥa ben Beroka,in bwhatway bis the strength of this positivemitzva to eat sacrificial meat greater bthanthe strength of bthat positivemitzva to complete all the offerings of the day before the daily afternoon offering?, bRavina saidthat bRav Ḥisda said: Here we are dealing withthe special case of ba birdbrought as ba sin-offering.This occurs when the person lacking atonement, e.g., an impoverished leper, is required to bring only a bird as a sin-offering, basin that case bthe altar has onlythe bird’s bblood.Its meat is not brought on the altar at all; it is eaten by the priests. The mitzva to complete all offerings before the daily afternoon offering applies only to burning fats on the altar. Sprinkling blood onto the altar is permitted even after the daily afternoon offering., bRav Pappa said: Even if you saythat we are dealing here with a person lacking atonement who is required to bring ban animal sin-offering,it is possible to sacrifice it and still observe the mitzva of completion. How? The sacrificial parts of this sin-offering that are burned on the altar are not burned on the same day. Rather, the priest bbrings them up and leaves them overnight on the top of the altar.They are then burned the next day after the daily morning offering. If these sacrificial parts are left elsewhere overnight, they become disqualified; however, if they are left overnight on the top of the altar they remain fit. Consequently, it is possible for one to bring his offering and still observe the positive commandment of completion.,The Gemara asks: bBut isn’t therealso ba guilt-offeringthat one who lacks atonement, e.g., a leper or a izav /i, must bring, and only sheep may be brought as a guilt-offering? bGranted, according to Rav Pappa,the solution in the case of the guilt-offering bisalso for the priest to bleave it overnighton the top of the altar. bHowever, according to Rav Ḥisda, what can be said,as sprinkling the blood of the guilt-offering alone does not suffice to achieve atonement? bThey say:According to the opinion of Rav Ḥisda, Rabbi Yishmael, son of Rabbi Yoḥa ben Beroka, is referring here to one who lacks atonement and who already bsacrificed his guilt-offering.He has only to bring a sin-offering, for which he can sacrifice even a bird, in order to achieve full atonement.,The Gemara asks: bBut isn’t therealso ba burnt-offeringamong the atonement offerings? bAnd if you saythat the failure to sacrifice bthe burnt-offering does not preventatonement, bwasn’t it taughtin a ibaraita /i: bRabbi Yishmael, son of Rabbi Yoḥa ben Beroka,himself bsays: Just asfailure to sacrifice bhis sin-offering and his guilt-offering preventsthe leper from achieving full ritual purity, bso too doesfailure to sacrifice bhis burnt-offering. /b, bAnd if you say,in an attempt to answer as before, bthatthe ibaraitahere is dealing with a situation in which he already boffered his burnt-offering; may his burnt-offering be brought before his sin-offering? Wasn’t it taughtin a ibaraita /i: It is written concerning one who entered the Temple or ate consecrated food while ritually impure: “And he shall bring them to the priest band he shall offer that which is for the sin-offering firstand pinch off its neck close by its head, but shall not divide it” (Leviticus 5:8). To bwhatpurpose bdoes the verse statethat the sin-offering is first? bIf it is to teach thatthis sin-offering bshouldbe offered bprior to the burnt-offering, it is already stated: “And he shall offer the second as a burnt-offering according to the ordice”(Leviticus 5:10), and there is no need for two verses., bRather, this is a paradigmand a foundation for the principle bthat all sin-offerings should precede all burnt-offerings that come with them.In every case, the sin-offering is sacrificed first. bAnd we maintainthat this principle is so weighty that beven the sin-offering of a bird precedes a burnt-offeringof an banimal. /b, bRava said:The ihalakhaof the bburnt-offering of a leper is differentfrom other sin-offerings and burnt-offerings, bas the Merciful One sayswith regard to the ihalakhotof a leper:


Subjects of this text:

subject book bibliographic info
aaron Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 244
anti-hellenism, collection of prophetic texts and writings as aids to Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360
atonement, as bearing others sins nan
atonement, as slaughter of the sacrificial victim nan
atonement, as substance of his heavenly offering nan
atonement, in the levitical cult nan
canon of hebrew bible/old testament, three-fold division of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360
christians, christianity Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 244
disease Feder, Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor (2022) 82
hebrew bible/old testament, three sections, divided into Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360
high priest, levitical nan
iconography of Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 250
immersion, in m. pesahim, yerushalmi and bavli, as marking a change in the converts status Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 322
immersion, in m. pesahim, yerushalmi and bavli, as to purify the convert of impurity Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 322
israelites Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 244
jerusalem (yerushalmi) targum (targum pseudo-jonathan), scriptural authority associated with priests and temple Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360
ketuvim (writings) of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360
leprosy Feder, Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor (2022) 82
meat Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 244
messiah, purification/sin' nan
messiah, purification/sin nan
moses Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 244
pagan/classical world, hasmonaean resistance to hellenism, collection of prophetic texts and writings as aids to Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360
pentateuch Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 244
polemics Feder, Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor (2022) 82
political and legal uses of hebrew scripture, hasmonaean anti-hellenism, collection of prophetic texts and writings as aids to Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360
political and legal uses of hebrew scripture Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360
priestly material (p), scriptural authority associated with priests and temple Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360
priests and temple, association of scriptural authority with Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360
prophetic texts of hebrew bible (nevi'im), political and legal uses of" Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360
purpose-built communal structures Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 250
septuagint lxx Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 250
sin offering (hattat) Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 244
sinai Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 244
synagogues Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 250
writings of hebrew bible (ketuvim) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360