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." |
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2. Hebrew Bible, Leviticus, 9.1, 10.1-10.2, 10.10-10.19, 10.25 (9th cent. BCE - 3rd cent. BCE)
| 9.1. וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא מֹשֶׁה לְאַהֲרֹן וּלְבָנָיו וּלְזִקְנֵי יִשְׂרָאֵל׃ 9.1. וְאֶת־הַחֵלֶב וְאֶת־הַכְּלָיֹת וְאֶת־הַיֹּתֶרֶת מִן־הַכָּבֵד מִן־הַחַטָּאת הִקְטִיר הַמִּזְבֵּחָה כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 10.1. וּלֲהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר׃ 10.1. וַיִּקְחוּ בְנֵי־אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִבוּ לִפְנֵי יְהוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם׃ 10.2. וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃ 10.2. וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃ 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׃ 10.17. מַדּוּעַ לֹא־אֲכַלְתֶּם אֶת־הַחַטָּאת בִּמְקוֹם הַקֹּדֶשׁ כִּי קֹדֶשׁ קָדָשִׁים הִוא וְאֹתָהּ נָתַן לָכֶם לָשֵׂאת אֶת־עֲוֺן הָעֵדָה לְכַפֵּר עֲלֵיהֶם לִפְנֵי יְהוָה׃ 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׃ | 9.1. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel;" 10.1. And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them." 10.2. And there came forth fire from before the LORD, and devoured them, and they died before the LORD." 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:" 10.17. ’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?" 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?" |
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3. Hebrew Bible, Numbers, 23.18, 31.21-31.24 (9th cent. BCE - 3rd cent. BCE)
| 23.18. וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר קוּם בָּלָק וּשֲׁמָע הַאֲזִינָה עָדַי בְּנוֹ צִפֹּר׃ 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׃ | 23.18. And he took up his parable, and said: Arise, Balak, and hear; Give ear unto me, thou son of Zippor:" 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.’" |
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4. 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." |
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5. Anon., 1 Enoch, 6.1-6.8 (3rd cent. BCE - 2nd cent. BCE)
| 6.1. And it came to pass when the children of men had multiplied that in those days were born unto 6.2. them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men 6.3. and beget us children.' And Semjaza, who was their leader, said unto them: 'I fear ye will not 6.4. indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.' And they all answered him and said: 'Let us all swear an oath, and all bind ourselves by mutual imprecation 6.5. not to abandon this plan but to do this thing.' Then sware they all together and bound themselves 6.6. by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn 6.7. and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal 6.8. Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens. |
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6. Anon., Jubilees, 1.27, 1.29, 2.2, 2.18, 2.21, 2.30, 3.5, 3.9, 3.12, 3.15, 4.2, 15.27, 18.14, 19.3, 30.18, 31.14, 48.10-48.11, 48.13-48.14, 48.16-48.19, 50.2 (2nd cent. BCE - 2nd cent. BCE)
| 1.27. O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 2.2. Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. 2.18. And it divideth the light from the darkness [and] for prosperity, that all things may prosper which shoot and grow on the earth. 2.21. And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh. 2.30. And He said unto us: "Behold, I will separate unto Myself a people from among all the peoples, and these will keep the Sabbath day 3.5. And the Lord said unto us: "It is not good that the man should be alone: let us make a helpmeet for him. 3.9. This is now bone of my bones and flesh of my flesh; she will be called [my] wife; because she was taken from her husband. 3.12. and for this reason the commandment was given to keep in their defilement, for a male seven days, and for a female twice seven days. 3.15. if she beareth a male, she shall remain in her uncleanness seven days according to the first week of days 4.2. And in the first (year) of the third jubilee, Cain slew Abel because (God) accepted the sacrifice of Abel, and did not accept the offering of Cain. 15.27. and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordice, ordained and written on the heavenly tables. 19.3. and we tried him [to see] if his spirit were patient and he were not indigt in the words of his mouth; and he was found patient in this, and was not disturbed. 30.18. For this reason I have written for thee in the words of the Law all the deeds of the Shechemites, which they wrought against Dinah 31.14. And the darkness left the eyes of Isaac, and he saw the two sons of Jacob, Levi and Judah, and he said: "Are these thy sons, my son? for they are like thee. 48.10. And everything was sent through thy hand, that thou shouldst declare (these things) before they were done, and thou didst speak with the king of Egypt before all his servants and before his people. 48.11. And everything took place according to thy words; ten great and terrible judgments came on the land of Egypt that thou mightest execute vengeance on it for Israel. 48.13. And the prince of the Mastêmâ stood up against thee, and sought to cast thee into the hands of Pharaoh, and he helped the Egyptian sorcerers, and they stood up and wrought before thee. 48.14. The evils indeed we permitted them to work, but the remedies we did not allow to be wrought by their hands. 48.16. And notwithstanding all (these) signs and wonders the prince of the Mastêmâ was not put to shame because he took courage and cried to the Egyptians to pursue after thee with all the powers of the Egyptians, with their chariots, and with their horses, and with all the hosts of the peoples of Egypt. 48.17. And I stood between the Egyptians and Israel, and we delivered Israel out of his hand, and out of the hand of his people 48.18. and the Lord brought them through the midst of the sea as if it were dry land. And all the peoples whom he brought to pursue after Israel, the Lord our God cast them into the midst of the sea, into the depths of the aby 48.19. beneath the children of Israel, even as the people of Egypt had cast their children into the river. He took vengeance on,, of them, and one thousand strong and energetic men were destroyed on account of one suckling of the children of thy people which they had thrown into the river. 50.2. And I told thee of the Sabbaths of the land on Mount Sinai, and I told thee of the jubilee years in the sabbaths of years: |
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7. Dead Sea Scrolls, War Scroll, 7.6, 10.11 (2nd cent. BCE - 1st cent. CE)
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8. Dead Sea Scrolls, 1Qha, 9.13-9.15 (2nd cent. BCE - 1st cent. CE)
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9. Dead Sea Scrolls, Messianic Rule, 2.8 (2nd cent. BCE - 1st cent. CE)
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10. Septuagint, 2 Maccabees, 10.6 (2nd cent. BCE - 2nd cent. BCE)
| 10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.' |
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11. 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." |
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12. 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." |
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13. 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: |
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14. Anon., 2 Enoch, 20.1
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