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Tiresias: The Ancient Mediterranean Religions Source Database



8033
Mishnah, Pesahim, 5.5-5.9


הַפֶּסַח נִשְׁחָט בְּשָׁלֹשׁ כִּתּוֹת, שֶׁנֶּאֱמַר וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל, (שמות יב) קָהָל וְעֵדָה וְיִשְׂרָאֵל. נִכְנְסָה כַת הָרִאשׁוֹנָה, נִתְמַלֵּאת הָעֲזָרָה, נָעֲלוּ דַלְתוֹת הָעֲזָרָה. תָּקְעוּ, הֵרִיעוּ וְתָקָעוּ. הַכֹּהֲנִים עוֹמְדִים שׁוּרוֹת שׁוּרוֹת, וּבִידֵיהֶם בָּזִיכֵי כֶסֶף וּבָזִיכֵי זָהָב. שׁוּרָה שֶׁכֻּלָּהּ כֶּסֶף כֶּסֶף, וְשׁוּרָה שֶׁכֻּלָּהּ זָהָב זָהָב. לֹא הָיוּ מְעֹרָבִין. וְלֹא הָיוּ לַבָּזִיכִין שׁוּלַיִם, שֶׁמָּא יַנִּיחוּם וְיִקְרַשׁ הַדָּם:The pesah is slaughtered in three divisions, as it is said, “And the whole assembly of the congregation of Israel shall slaughter it” (Exodus 12:6): “assembly,” “congregation,” and “Israel.” The first division entered, the Temple court was filled, and they closed the doors of the Temple court. They sounded a teki'ah, a teru'ah, and a teki'ah. The priests stood in rows, and in their hands were basins of silver and basins of gold, a row which was entirely of silver was of silver, and a row which was entirely of gold was of gold, they were not mixed. And the basins did not have flat bottoms, lest they put them down and the blood becomes congealed.


שָׁחַט יִשְׂרָאֵל וְקִבֵּל הַכֹּהֵן, נוֹתְנוֹ לַחֲבֵרוֹ וַחֲבֵרוֹ לַחֲבֵרוֹ, וּמְקַבֵּל אֶת הַמָּלֵא וּמַחֲזִיר אֶת הָרֵיקָן. כֹּהֵן הַקָּרוֹב אֵצֶל הַמִּזְבֵּחַ זוֹרְקוֹ זְרִיקָה אַחַת כְּנֶגֶד הַיְסוֹד:The Israelite killed [the lamb]; And the priest caught [the blood]. He would hand it to his colleague and his colleague [would hand it] to his colleague. And he would receive the full [basin] and give back the empty one. The priest nearest the altar would sprinkle it once over against the base [or the altar].


יָצְתָה כַת רִאשׁוֹנָה וְנִכְנְסָה כַת שְׁנִיָּה. יָצְתָה שְׁנִיָּה, נִכְנְסָה שְׁלִישִׁית. כְּמַעֲשֵׂה הָרִאשׁוֹנָה כָּךְ מַעֲשֵׂה הַשְּׁנִיָּה וְהַשְּׁלִישִׁית. קָרְאוּ אֶת הַהַלֵּל. אִם גָּמְרוּ שָׁנוּ, וְאִם שָׁנוּ שִׁלְּשׁוּ, אַף עַל פִּי שֶׁלֹּא שִׁלְּשׁוּ מִימֵיהֶם. רַבִּי יְהוּדָה אוֹמֵר, מִימֵיהֶם שֶׁל כַּת שְׁלִישִׁית לֹא הִגִּיעַ לְאָהַבְתִּי כִּי יִשְׁמַע ה', מִפְּנֵי שֶׁעַמָּהּ מֻעָטִין:The first division [then] went out and the second entered; the second went out and the third entered. As did the first, so did the second and the third. They recited the Hallel. If they finished it, they repeated, and if they repeated [and were not finished yet], they recited it a third time, though they never did recite it a third time. Rabbi Judah says: the third division never reached, “I love Lord for he hears” (Psalms, because the people for it were few.


כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהַכֹּהֲנִים מְדִיחִים אֶת הָעֲזָרָה שֶׁלֹּא בִרְצוֹן חֲכָמִים. רַבִּי יְהוּדָה אוֹמֵר, כּוֹס הָיָה מְמַלֵּא מִדַּם הַתַּעֲרֹבוֹת, זְרָקוֹ זְרִיקָה אַחַת עַל גַּבֵּי הַמִּזְבֵּחַ, וְלֹא הוֹדוּ לוֹ חֲכָמִים:As it was done on weekdays so it was done on Shabbat, except that the priests would mop up the Temple court, against the will of the sages. Rabbi Judah says: he [a priest] would fill a goblet with the mixed blood [and] he sprinkled it once on the altar, but the sages did not agree with him.


כֵּיצַד תּוֹלִין וּמַפְשִׁיטִין, אֻנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִים בַּכְּתָלִים וּבָעַמּוּדִים, שֶׁבָּהֶן תּוֹלִין וּמַפְשִׁיטִין. וְכָל מִי שֶׁאֵין לוֹ מָקוֹם לִתְלוֹת וּלְהַפְשִׁיט, מַקְלוֹת דַּקִּים חֲלָקִים הָיוּ שָׁם, וּמֵנִיחַ עַל כְּתֵפוֹ וְעַל כֶּתֶף חֲבֵרוֹ, וְתוֹלֶה וּמַפְשִׁיט. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מֵנִיחַ יָדוֹ עַל כֶּתֶף חֲבֵרוֹ, וְיַד חֲבֵרוֹ עַל כְּתֵפוֹ, וְתוֹלֶה וּמַפְשִׁיט:How did they hang up [the sacrifices] and flay [them]?There were iron hooks fixed in the walls and in the pillars, on which they hung up [the sacrifices] and flayed [them]. If any one had no place to suspend and flay [their sacrifice], there were there thin smooth staves which he placed on his shoulder and on his fellow’s shoulder, and so hung up [the animal] and flayed [it]. Rabbi Eliezer says: when the fourteenth fell on Shabbat, he placed his hand on his fellow’s shoulder and his fellow’s hand on his shoulder, and he hung up [the sacrifice] and flayed [it].


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

20 results
1. Hebrew Bible, Exodus, 26.33 (9th cent. BCE - 3rd cent. BCE)

26.33. וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃ 26.33. And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy."
2. Josephus Flavius, Jewish Antiquities, 14.21, 14.25 (1st cent. CE - 1st cent. CE)

14.21. It is also granted to Hyrcanus, and to his sons, and to the ambassadors by them sent to us, that in the fights between single gladiators, and in those with beasts, they shall sit among the senators to see those shows; and that when they desire an audience, they shall be introduced into the senate by the dictator, or by the general of the horse; and when they have introduced them, their answers shall be returned them in ten days at the furthest, after the decree of the senate is made about their affairs.” 14.21. So Aretas united the forces of the Arabians and of the Jews together, and pressed on the siege vigorously. As this happened at the time when the feast of unleavened bread was celebrated, which we call the passover, the principal men among the Jews left the country, and fled into Egypt. 14.25. and that no king nor people may have leave to export any goods, either out of the country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria, because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may be ejected. 14.25. 2. But God punished them immediately for this their barbarity, and took vengeance of them for the murder of Onias, in the manner following: While the priests and Aristobulus were besieged, it happened that the feast called the passover was come, at which it is our custom to offer a great number of sacrifices to God;
3. Josephus Flavius, Jewish War, 6.420-6.427 (1st cent. CE - 1st cent. CE)

6.421. the greater part of whom were indeed of the same nation [with the citizens of Jerusalem], but not belonging to the city itself; for they were come up from all the country to the feast of unleavened bread, and were on a sudden shut up by an army, which, at the very first, occasioned so great a straitness among them that there came a pestilential destruction upon them, and soon afterward such a famine, as destroyed them more suddenly. 6.422. And that this city could contain so many people in it, is manifest by that number of them which was taken under Cestius, who being desirous of informing Nero of the power of the city, who otherwise was disposed to contemn that nation, entreated the high priests, if the thing were possible, to take the number of their whole multitude. 6.423. So these high priests, upon the coming of that feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less than ten belong to every sacrifice (for it is not lawful for them to feast singly by themselves), and many of us are twenty in a company 6.424. found the number of sacrifices was two hundred and fifty-six thousand five hundred; 6.425. which, upon the allowance of no more than ten that feast together, amounts to two million seven hundred thousand and two hundred persons that were pure and holy; 6.426. for as to those that have the leprosy, or the gonorrhea, or women that have their monthly courses, or such as are otherwise polluted, it is not lawful for them to be partakers of this sacrifice; 6.427. nor indeed for any foreigners either, who come hither to worship.
4. Mishnah, Bikkurim, 3.2-3.6 (1st cent. CE - 3rd cent. CE)

3.2. How were the bikkurim taken up [to Jerusalem]? All [the inhabitants of] the cities of the maamad would assemble in the city of the maamad, and they would spend the night in the open street and they would not entering any of the houses. Early in the morning the officer would say: “Let us arise and go up to Zion, into the house of the Lord our God” (Jeremiah 31:5)." 3.3. Those who lived near [Jerusalem] would bring fresh figs and grapes, while those who lived far away would bring dried figs and raisins. An ox would go in front of them, his horns bedecked with gold and with an olive-crown on its head. The flute would play before them until they would draw close to Jerusalem. When they drew close to Jerusalem they would send messengers in advance, and they would adorn their bikkurim. The governors and chiefs and treasurers [of the Temple] would go out to greet them, and according to the rank of the entrants they would go forth. All the skilled artisans of Jerusalem would stand up before them and greet them saying, “Our brothers, men of such and such a place, we welcome you in peace.”" 3.4. The flute would play before them, until they reached the Temple Mount. When they reached the Temple Mount even King Agrippas would take the basket and place it on his shoulder and walk as far as the Temple Court. When he got to the Temple Court, the Levites would sing the song: “I will extol You, O Lord, for You have raised me up, and You have not let my enemies rejoice over me” (Psalms 30:2)." 3.5. The birds [tied to] the basket were [offered] as whole burnt-offerings, and those which they held in their hands they gave to the priests." 3.6. While the basket was still on his shoulder he recites from: \"I acknowledge this day before the LORD your God that I have entered the land that the LORD swore to our fathers to assign us” (Deuteronomy 26:3) until he completes the passage. Rabbi Judah said: until [he reaches] “My father was a fugitive Aramean” (v.. When he reaches, “My father was a fugitive Aramean”, he takes the basket off his shoulder and holds it by its edges, and the priest places his hand beneath it and waves it. He then recites from “My father was a fugitive Aramean” until he completes the entire passage. He then deposits the basket by the side of the altar, bow and depart."
5. Mishnah, Berachot, 9.4 (1st cent. CE - 3rd cent. CE)

9.4. One who enters into a large city should say two prayers, one on entering and one on leaving. Ben Azzai says: four two on entering and two on leaving, he gives thanks for the past and cries out for the future."
6. Mishnah, Hagigah, 1.1-1.2 (1st cent. CE - 3rd cent. CE)

1.1. All are obligated to appear [at the Temple], except a deaf person, an imbecile and a minor, a person of unknown sex [tumtum], a hermaphrodite, women, unfreed slaves, a lame person, a blind person, a sick person, an aged person, and one who is unable to go up on foot. Who is a minor? Whoever is unable to ride on his father’s shoulders and go up from Jerusalem to the Temple Mount, the words of Bet Shammai. But Bet Hillel say: whoever is unable to hold his father’s hand and go up from Jerusalem to the Temple Mount, as it is said: “Three regalim” (Exodus 23:14)." 1.2. Bet Shammai say: the pilgrimage-offering (re’eyah) must be worth [at least] two pieces of silver and the hagigah one piece (ma’ah) of silver. But Bet Hillel say: the pilgrimage-offering must be worth [at least] one ma'ah of silver and the hagigah two pieces of silver."
7. Mishnah, Maaser Sheni, 5.2, 5.10 (1st cent. CE - 3rd cent. CE)

5.2. [The produce of] a vineyard in its fourth year was brought up to Jerusalem within a distance of one day’s journey on each side. And what is the border [of a day’s journey on each side]? Eilat to the south, Akrabat on the north, Lod to the west, and the Jordan [river] to the east. When produce increased, it was decreed that it can be redeemed even if the vineyard was close to the wall. And there was a stipulation on this matter, that whenever it was so desired, the arrangement would be restored as it had been before. Rabbi Yose says: this was the stipulation after the Temple was destroyed, and the stipulation was that when the Temple should be rebuilt the arrangement would be restored as it had been before." 5.10. At minhah on the last festival day they would make the confession. How was the confession made? “I have cleared out the holy portion from the house” this refers to maaser sheni and the fruit of plants in their fourth year. “I have given them to the Levite” this refers to the tithe of the levites. “And also I have given them” this refers to terumah and the terumah of tithe. “To the stranger, to the orphans, and to the widow” this refers to the tithe of the poor, gleanings, forgotten sheaves, and the corners of the field, even though these do not prevent [one from making] the confession. “Out of the house” this refers to hallah."
8. Mishnah, Middot, 4.2, 5.4 (1st cent. CE - 3rd cent. CE)

4.2. The great gate had two small doors, one to the north and one to the south. By the one to the south no one ever went in, and concerning it was stated explicitly be Ezekiel, as it says, “And the Lord said to me: this gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the Lord God of Israel has entered in by it; therefore it shall be shut” (Ezekiel 44:2). He [the priest] took the key and opened the [northern] door and went in to the cell, and from the cell he went into the Hekhal. Rabbi Judah says: he used to walk along in the thickness of the wall until he came to the space between the two gates. He would open the outer doors from within and the inner doors from without." 5.4. On the south were the wood chamber, the chamber of the exile and the chamber of hewn stones. The wood chamber: Rabbi Eliezer ben Jacob says: I forget what it was used for. Abba Shaul says: It was the chamber of the high priest, and it was behind the two of them, and one roof covered all three. In the chamber of the exile there was a fixed cistern, with a wheel over it, and from there water was provided for all of the courtyard. In the chamber of hewn stone the great Sanhedrin of Israel used to sit and judge the priesthood. A priest in whom was found a disqualification used to put on black garments and wrap himself in black and go away. One in whom no disqualification was found used to put on white garments and wrap himself in white and go in and serve along with his brother priests. They used to make a feast because no blemish had been found in the seed of Aaron the priest, and they used to say: Blessed is the Omnipresent, blessed is He, for no blemish has been found in the seed of Aaron. Blessed is He who chose Aaron and his sons to stand to minister before the Lord in the Holy of Holies."
9. Mishnah, Negaim, 14.2, 14.8, 14.10 (1st cent. CE - 3rd cent. CE)

14.2. He now comes to set free the living bird. He does not turn his face towards the sea or towards the city or towards the wilderness, for it is said, \"But he shall let the living bird go out of the city into the open field\" (Leviticus 14:53). He now comes to shave off the hair of the metzora. He passes a razor over the whole of his skin, and he [the metzora] washes his clothes and immerses himself. He is then clean so far as to not convey uncleanness by entrance, but he still conveys uncleanness as does a sheretz. He may enter within the walls [of Jerusalem], but must keep away from his house for seven days, and he is forbidden to have intercourse." 14.8. He comes to the guilt-offering and he puts his two hands on it. He then slaughters it. Two priests receive its blood, one in a vessel and the other in his hand. He who received it in the vessel proceeded to sprinkle it on the wall of the altar. The one who received it in his hand would approach the metzora. The metzora had in the meantime immersed himself in the chamber of the metzoraim. He would come and stand at the Nikanor gate. Rabbi Judah says: he did not require immersion." 14.10. [The priest] then took some [of the contents] of the log of oil and poured it into his colleague's hand; And if he poured it into his own hand, the obligation is fulfilled. He then dipped [his right forefinger] in the oil and sprinkled it seven times towards the Holy of Holies, dipping it for every sprinkling. He then approached the metzora, to the same places that he applied the blood he now applied the oil, as it is said, \"Over the same places as the blood of the guilt offering; 29 and what is left of the oil in his palm the priest shall put on the head of the one being cleansed, to make expiation for him before the Lord.\" (Leviticus 14:28-29). If he \"put upon,\" he has made atonement, but if he did not \"put upon,\" he did not make atonement, the words of Rabbi Akiba. Rabbi Yoha ben Nuri says: these are but the remainders of the mitzvah. Whether he \"put upon\" or did not \"put upon,\" atonement is made, only it is accounted to him as if he did not make atonement. If any oil was missing from the log before it was poured out it may be filled up again; if after it was poured out, other oil must be brought anew, the words of Rabbi Akiva. Rabbi Shimon says: if any oil was missing from the log before it was applied, it may be filled up; but if after it had been applied, other oil must be brought anew."
10. Mishnah, Parah, 3.3 (1st cent. CE - 3rd cent. CE)

3.3. They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it."
11. Mishnah, Pesahim, 5.6-5.10, 7.4-7.5, 8.3, 10.4 (1st cent. CE - 3rd cent. CE)

5.6. The Israelite killed [the lamb]; And the priest caught [the blood]. He would hand it to his colleague and his colleague [would hand it] to his colleague. And he would receive the full [basin] and give back the empty one. The priest nearest the altar would sprinkle it once over against the base [or the altar]." 5.7. The first division [then] went out and the second entered; the second went out and the third entered. As did the first, so did the second and the third. They recited the Hallel. If they finished it, they repeated, and if they repeated [and were not finished yet], they recited it a third time, though they never did recite it a third time. Rabbi Judah says: the third division never reached, “I love Lord for he hears” (Psalms, because the people for it were few." 5.8. As it was done on weekdays so it was done on Shabbat, except that the priests would mop up the Temple court, against the will of the sages. Rabbi Judah says: he [a priest] would fill a goblet with the mixed blood [and] he sprinkled it once on the altar, but the sages did not agree with him." 5.9. How did they hang up [the sacrifices] and flay [them]?There were iron hooks fixed in the walls and in the pillars, on which they hung up [the sacrifices] and flayed [them]. If any one had no place to suspend and flay [their sacrifice], there were there thin smooth staves which he placed on his shoulder and on his fellow’s shoulder, and so hung up [the animal] and flayed [it]. Rabbi Eliezer says: when the fourteenth fell on Shabbat, he placed his hand on his fellow’s shoulder and his fellow’s hand on his shoulder, and he hung up [the sacrifice] and flayed [it]." 5.10. Then he tore it and took out its inner fats, placed them in a tray and burnt them on the altar. The first division went out and sat down on the Temple mount, the second [sat] in the hel, while the third remained in its place. When it grew dark they went out and roasted their pesah lambs." 7.4. Five things [sacrifices] may come in uncleanness, but may not be eaten in uncleanness:the omer, the two loaves, the showbread, the sacrifices of the public peace-offerings, and the goats of new months. The pesah which comes in uncleanness is [also] eaten in uncleanness, for from the very beginning it came for no other purpose but to be eaten." 7.5. If the flesh was defiled while the fat remained [clean], he may not sprinkle the blood but if the fat was defiled while the flesh has remained [clean], he must sprinkle the blood. But in the case of [other] dedicated sacrifices it is not so, rather even if the flesh was defiled while the fat has remained clean, he must sprinkle the blood." 8.3. If a man says to his children, “Behold, I am going to slaughter the pesah on behalf of whichever of you goes up first to Jerusalem,” as soon as the first has put his head and the greater part of his body [into Jerusalem] he has acquired his portion, and he acquires it on behalf of his brothers with him. One may always register for it as long as there is as much as an olive’s worth for each one [registered]. They may register and withdraw their hands from it until it has been slaughtered; Rabbi Shimon says: until the blood is sprinkled." 10.4. They mixed him a second cup, and here the son questions his father. If the son lacks the intelligence to ask, his father instructs him: On all other nights we dip once, on this night we dip twice? On all other nights we eat hametz or matzah, on this night only matzah. On all other nights we eat roasted, stewed or boiled meat, on this night only roasted. He begins with shame and concludes with praise; and expounds from “A wandering Aramean was my father” (Deuteronomy 6:20-25) until he completes the whole section."
12. Mishnah, Sanhedrin, 3.6-3.7, 4.5, 11.2 (1st cent. CE - 3rd cent. CE)

3.6. How do they check the witnesses? They bring them in and warn them, and then they take them out and leave behind the most important of [the witnesses]. And they would say to him: “State [for us], how do you know that this one is in debt to this one?” If he said, “He said to me, ‘I am in debt to him’, or ‘So-and-so said to me that he was in debt to him’”, he has said nothing. He must be able to say, “In our presence he acknowledged to the other one that he owed him 200 zuz.” Afterward they bring in the second witness and check him. If their words were found to agree, the judges discuss the matter. If two say, “He is not guilty” and one says, “He is guilty”, he is not guilty. If two say, “He is guilty” and one says, “He is not guilty”, he is guilty. If one says, “He is not guilty”, and one says, “He is guilty”, and even if two declared him not guilty or declared him guilty while one said, “I do not know”, they must add more judges." 3.7. When the judges reached their decision they would bring in the litigants. The chief among the judges says: “You, so-and-so are not obligated”, or “You, so-and-so are obligated”. And from where do we know that after one of the judges has gone out that he may not say, “I declared him not obligated and my colleagues declared him obligated, so what can I do since they outvoted me?” of such a one it says, “Do not go about as a talebearer amongst your people” (Lev. 19:16) and it also says, “He that goes about as a talebearer reveals secrets” (Proverbs 11:13)." 4.5. How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]" 11.2. An elder rebelling against the ruling of the court [is strangled], for it says, “If there arise a matter too hard for you for judgement […you shall promptly repair to the place that the Lord your God will have chosen, and appear before the levitical priests, or the magistrate in charge at the time, and present your problem. When they have announced to you the verdict in the case, you shall carry out the verdict that is announced to you from that place that the Lord chose, observing scrupulously all their instructions to you. You shall act in accordance with the instructions given you and the ruling handed down to you; you must not deviate from the verdict that they announce to you either to the right or to the left. Should a man act presumptuously and disregard the priest charged with serving there the Lord your God, or the magistrate, that man shall die” (Deut. 17:8-13, JPS translation). Three courts of law were there, one situated at the entrance to the Temple mount, another at the door of the [Temple] court, and the third in the Chamber of Hewn Stone. They [first] went to the court which is at the entrance to the Temple mount, and he [the rebellious elder] stated, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this first court] had heard [a ruling on the matter], they state it. If not, they go to the [second court] which is at the entrance of the Temple court, and he declares, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this second court] had heard [a ruling on the matter] they state it; if not, they all proceed to the great court of the Chamber of Hewn Stone from whence instruction issued to all Israel, for it says, [you shall carry out the verdict that is announced to you] from that place that the Lord chose (Deut. 17:10). If he returned to his town and taught again as he did before, he is not liable. But if he gave a practical decision, he is guilty, for it says, “Should a man act presumptuously” (Deut. 17:12) he is liable only for a practical ruling. But if a disciple gave a practical decision [opposed to the court], he is exempt: thus his stringency is his leniency."
13. Mishnah, Sotah, 2.2, 3.4, 7.8 (1st cent. CE - 3rd cent. CE)

2.2. [The priest] takes an earthenware bowl and pours half a log of water into it from the laver. Rabbi Judah says: a quarter [of a log]. Just as [Rabbi Judah] reduces the amount of writing, so he reduces the quantity of water. [Then the priest] enters the temple and turns to his right and there was a place there [on the floor] that was a cubit by a cubit, and a marble tablet, to which a ring was attached. When he would lift this up, he would take some dust from beneath it which he puts [into the bowl] so that it would be seen on top of the water; as it is said, “And of the dust that is on the floor of the Tabernacle the priest shall take, and put it into the water” (Numbers 5:17)." 3.4. She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world." 7.8. How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin."
14. Mishnah, Sukkah, 4.4-4.5, 4.9, 5.4 (1st cent. CE - 3rd cent. CE)

4.4. The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home." 4.5. The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.”" 4.9. How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs." 5.4. Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”"
15. Mishnah, Taanit, 2.1, 4.3 (1st cent. CE - 3rd cent. CE)

2.1. What is the order [of service] for fast days?They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone [else] puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13)." 4.3. The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat."
16. Mishnah, Tamid, 1.2-1.4, 2.2, 2.5, 3.2, 3.4, 3.7, 3.9, 4.3, 5.6, 6.1, 7.1-7.3 (1st cent. CE - 3rd cent. CE)

1.2. Anyone who desired to remove the ashes from the altar used to rise early and bathe before the superintendent came. At what time did the superintendent come? He did not always come at the same time; sometimes he came just at cock-crow, sometimes a little before or a little after. The superintendent would come and knock and they would open for him, and he would say to them, let all who have bathed come and draw lots. So they drew lots, and whoever was successful." 1.3. He took the key and opened the small door, and went from the fire chamber into the Temple courtyard, and the priests went in after him carrying two lighted torches. They divided into two groups, one of which went along the portico to the east, while the other went along it to the west. They went along inspecting until they came to the place where the griddle-cakes were made. There the two groups met and said, Is all well (shalom)? All is well (shalom)! They then appointed they that made the griddle-cakes to make griddle-cakes." 1.4. The one who had merited to clear the ashes, would get ready to clear the ashes. They said to him: “Be careful not to touch any vessel until you have washed your hands and feet from the laver. See, the fire-pan is in the corner between the ascent and the altar on the west of the ascent.” No one entered with him, nor did he carry any light. Rather, he walked by the light of the altar fire. No-one saw him or heard a sound from him until they heard the noise of the wooden wheel which Ben Katin made for hauling up the laver, when they said, “The time has come.” He washed his hands and feet from the laver, then took the silver fire-pan and went up to the top of the altar and cleared away the cinders on either side and scooped up the ashes in the centre. He then descended and when he reached the floor he turned his face to the north and went along the east side of the ascent for about ten cubits, and he then made a heap of the cinders on the pavement three handbreadths away from the ascent, in the place where they used to put the crop of the birds and the ashes from the inner altar and the ash from the menorah." 2.2. They then began to throw the ashes on to the heap (tapuah). This heap was in the middle of the altar, and sometimes there was as much as three hundred kor on it. On festivals they did not use to clear away the ash because it was reckoned an ornament to the altar. It never happened that the priest was neglectful in taking out the ashes." 2.5. They picked out from there some good fig-tree branches to make a second fire for the incense near the south-western corner some four cubits to the north of it, using as much wood as he judged sufficient to form five seahs of coals, and on the Shabbat as much as he thought would make eight seahs of coals, because from there they used to take fire for the two dishes of frankincense for the showbread. The limbs and the pieces of fat which had not been consumed over night were put back on the wood. They then kindled the two fires and descended and went to the chamber of hewn stone." 3.2. He then said to them: Go out and see if it is yet time for the slaughter. If the time had come, the one who saw would say, “There are flashes.” Matya ben Samuel says: [He used to say] Has the whole of the east [of the sky] lit up. as far as Hebron? And he [the observer] would answer yes." 3.4. They went into the chamber of the vessels and they took out ninety-three vessels of silver and gold. They gave the animal for the daily sacrifice a drink from a cup of gold. Although it had been examined on the previous evening it was now examined again by torchlight." 3.7. He then came to the small opening on the north. The great gate had two small openings, one on the north and one on the south. No one ever went in by the openings on the south, about which it is stated explicitly in Ezekiel, “And the Lord said to me, ‘This gate shall be closed, it shall not be opened, and no man shall enter by it, for the Lord God of Israel has entered by it” (Ezekiel 44:2). He took the key and opened the small opening and went in to the cell and from the cell to the Sanctuary, until he reached the great gate. When he reached the great gate he drew back the bolt and the latches and opened it. The slaughterer did not slaughter till he heard the sound of the great gate being opened." 3.9. The one who had been chosen for clearing the ashes from the inner altar went in carrying the teni which he set down in front of it, and he scooped up the ash in his fists and put it into it, and in the end he swept up what was left into it, and then he left it there and went out. The one who had been chosen to clear the ashes from the menorah went in. If he found the two eastern lights burning, he cleared the ash from the rest and left these two burning. If he found that these two had gone out, he cleared away their ash and kindled them from those which were still lit and then he cleared the ash from the rest. There was a stone in front of the candlestick with three steps on which the priest stood in order to trim the lights. He left the kuz on the second step and went out." 4.3. He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema." 5.6. When they came between the Sanctuary and the altar, one took the magrefah and threw it between the Sanctuary and the altar. People could not hear one another speak in Jerusalem from the noise of the magrefah. It served three purposes: When a priest heard the sound of it he knew that his fellow priests were going in to bow down, and he would run to join them. When a Levite heard the noise he knew that his fellow Levites were going in to sing, and he would run to join them. And the head of the Ma’amad used to make the unclean stand in the east gate." 6.1. They began to ascend the steps of the Sanctuary. Those who had won the right to clear the ashes from the inner altar and from the candlestick went in front. The one who won the right to clear the inner altar went in and took the teni and bowed down and went out again. The one who had been chosen to clear the candlestick went in, and if he found the two eastern lights still burning he cleared out the eastern one and left the western one burning, since from it he lit the candlestick for the evening. If he found that this one had gone out, he cleared the ash away and lit it from the altar of burnt-offering. He then took the kuz from the second step and bowed down and went out." 7.1. When the high priest went in to bow down, three priests supported him, one by his right and one by his left and one by the precious stones. When the superintendent heard the sound of the footsteps of the high priest as he was about to go out [from the Sanctuary], he raised the curtain for him. He went in, bowed down and went out, and then his fellow priests went in and bowed down and went out." 7.2. They went and stood on the steps of the Sanctuary. The first ones stood at the south side of their fellow priests with five vessels in their hands: one held the teni, the second the kuz, the third the firepan, the fourth the dish, and the fifth the spoon and its covering. They blessed the people with a single blessing, except in the country they recited it as three blessings, in the Temple as one. In the Temple they pronounced the divine name as it is written, but in the country by its substitute. In the country the priests raised their hands as high as their shoulders, but in the Temple above their heads, except the high priest, who did not raise his hands above the diadem. Rabbi Judah says: the high priest also raised his hands above the diadem, since it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22)." 7.3. If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen."
17. Mishnah, Yoma, 3.1, 3.3-3.4, 5.1, 7.1, 7.4 (1st cent. CE - 3rd cent. CE)

3.1. The officer said to them: “Go out and see whether the time for slaughtering [the morning sacrifice] has arrived.” If it had arrived then he who saw it said: “It is daylight!” Matitya ben Shmuel says: “The whole east is light.” Even unto Hebron? And he answered “Yes.”" 3.3. A man may not enter the Temple courtyard or to worship even if he was clean until he immerses himself. Five immersions and ten sanctifications did the high priest perform on that day. And all in sanctity in the Bet Haparvah with the exception of this one alone." 3.4. They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine." 5.1. They brought out to him the ladle and the pan and he took two hands full [of incense] and put it into the ladle, a large [high priest] according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side. He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles. He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer. He did not make the prayer long so as not to frighten Israel." 7.1. The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”" 7.4. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dried himself. They brought him the white clothes, he put them on and sanctified his hands and his feet. Then he went in to bring out the ladle and the fire-pan. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, and went in to burn up the dusk incense, and takes care of the lamp. He sanctified his hands and feet and stripped, went down, immersed himself, came up and dried himself. They brought him his own clothes and he put them on. And they would accompany him to his house. And he would make a day of festivity for his friends whenever he came out of the Holy [of Holies] in peace."
18. Mishnah, Zevahim, 5.3, 6.5 (1st cent. CE - 3rd cent. CE)

5.3. [Concerning] public and private hatats: (These are the public hatats: the goats of new moons and festivals) They are slaughtered in the north, and their blood is received in ministering vessels in the north, and their blood requires four applications on the four corners [of the altar]. How was it done? He went up the ascent, turned to the surrounding walkway, and came to the south-east corner, then the north-east, then the north-west, and then the south-west. He would pour the residue of the blood out at the southern base. They were eaten within the hangings [of the Tabernacle], by male priests, prepared in any fashion, the same day and night, until midnight." 6.5. How was the olah of a bird sacrificed? He [the priest] ascended the ramp, and turned to the surrounding walkway, and made his way to the southeast horn. There he pinched its head at the back of the neck, and severed it, and drained out its blood on the wall of the altar. He took the head, turned the part where it was nipped to the altar, saturated it with salt, and threw it on to the fires [of the altar]. Then he came to the body, and removed the crop, the feathers, and the entrails that came out of it, and threw them on to the burning place. He tore [the body], but did not sever it in half, but if he did sever it, it is still valid. Then he saturated it [the body] with salt, and threw it on to the fires of the altar."
19. Mishnah, Shekalim, 3.2-3.4 (1st cent. CE - 3rd cent. CE)

3.2. In three baskets each of [the capacity of] three seahs they make the appropriation [of shekels] from the chamber. And on them was inscribed: Aleph, Beth, Gimmel. Rabbi Ishmael says: Greek was inscribed on them, alpha, beta, gamla. The one who made the appropriation did not enter the chamber wearing either a bordered cloak or shoes or sandals or tefillin or an amulet, lest if he became poor people might say that he became poor because of a sin committed in the chamber, or if he became rich people might say that he became rich from the appropriation in the chamber. For it is one’s duty to seem be free of blame before others as before God, as it is said: “And you shall be guiltless before the Lord and before Israel” (Numbers 32:22), and it says: “And you will find favor and good understanding in the eyes of God and man” (Proverbs 3:4)." 3.3. [The members] of Rabban Gamaliel’s household used to enter [the chamber] with their shekel between their fingers, and throw it in front of him who made the appropriation, while he who made the appropriation purposely pressed it into the basket. He who made the appropriation did not make it until he first said to them: “Should I make the appropriation?” And they say to him three times: “Make the appropriation! Make the appropriation! Make the appropriation!”" 3.4. [After] he made the first appropriation, he covers [what is left] with leather covers. [After he made the] second appropriation, he covers [what is left] with leather covers. [But after] the third appropriation he would not cover [what was left]. [And why would he cover?] Lest he should forget and make a [fresh] appropriation from shekels from which had already been appropriated. He would make the first appropriation on behalf of the Land of Israel, and the second on behalf of the surrounding cities, and the third on behalf of Babylon and on behalf of Medea and on behalf of [other] distant countries."
20. Tosefta, Pesahim, 4.15 (1st cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
agrippa Cohn, The Memory of the Temple and the Making of the Rabbis (2013) 10; Samely, Rabbinic Interpretation of Scripture in the Mishnah (2002) 121
antiquities (josephus), insertions Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 166
aqiva Samely, Rabbinic Interpretation of Scripture in the Mishnah (2002) 109
aristobulus ii Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 166
breuer, yochanan Cohn, The Memory of the Temple and the Making of the Rabbis (2013) 123, 136
children, preparation of red heifer water by Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 241
congregation, funding by, and passover Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 159
consumption Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 164
day of atonement narrative Cohn, The Memory of the Temple and the Making of the Rabbis (2013) 123
eliav, yaron, on the temple mount in the mishnah Cohn, The Memory of the Temple and the Making of the Rabbis (2013) 174
eliezer Samely, Rabbinic Interpretation of Scripture in the Mishnah (2002) 121
epstein, j. n. Cohn, The Memory of the Temple and the Making of the Rabbis (2013) 136
events, repeated Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 43
hyrcanus ii Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 166
idealization, of temple Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 159
impurity, and passover Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 164
israel, collective identity of, passover obligations of Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 159
laying of hands (semikhah), and priests Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 159
mishnah, and sacrifice Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 199
mishnah, law and narrative in Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 241
narrative, ritual Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 43
new moon witnesses, paschal sacrifice Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 43
obligation, in passover Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 164
offering, designation of, in jewish festivals Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 199
omer offering' Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 164
onias Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 166
paschal sacrifice Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 43
passover Noam, Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature (2018) 166; Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 199
passover (pesah)̣, types of Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 164
priests, versus laypeople Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 159
purpose of sacrifice, of passover Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 164
sacrifice, animal, in judaism v, vi Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 199
slaughter, time and place of Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 199
substances, sacrificial, in passover Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 164
temple, idealization of Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 159
temple mount Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 159
tossing of blood (zeriqah), in passover Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 164
unity Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 159