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24 results for "tamid"

1. Septuagint, 1 Esdras, 4.42, 4.52 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 33, 35

2. Hebrew Bible, Exodus, 29.38-29.43, 30.7-30.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 32

29.38. וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃ 29.39. אֶת־הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 29.41. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה־לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 29.42. עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם׃ 29.43. וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל וְנִקְדַּשׁ בִּכְבֹדִי׃ 30.7. וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃ 30.8. וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃

29.38. Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually. 29.39. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk. 29.40. And with the one lamb a tenth part of an ephah of fine flour mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink-offering. 29.41. And the other lamb thou shalt offer at dusk, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD. 29.42. It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before the LORD, where I will meet with you, to speak there unto thee. 29.43. And there I will meet with the children of Israel; and [the Tent] shall be sanctified by My glory. 30.7. And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it. 30.8. And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations.

3. Hebrew Bible, Psalms, 141.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 35

141.2. תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת־עָרֶב׃

141.2. Let my prayer be set forth as incense before Thee, The lifting up of my hands as the evening sacrifice.

4. Hebrew Bible, Leviticus, 7.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 33

7.8. וְהַכֹּהֵן הַמַּקְרִיב אֶת־עֹלַת אִישׁ עוֹר הָעֹלָה אֲשֶׁר הִקְרִיב לַכֹּהֵן לוֹ יִהְיֶה׃

7.8. And the priest that offereth any man’s burnt-offering, even the priest shall have to himself the skin of the burnt-offering which he hath offered.

5. Hebrew Bible, Numbers, 28.1-28.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 32

28.1. עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃ 28.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 28.2. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃ 28.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ 28.3. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃ 28.3. שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃ 28.4. אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 28.5. וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃ 28.6. עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 28.7. וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃ 28.8. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃

28.1. And the LORD spoke unto Moses, saying: 28.2. Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season. 28.3. And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering. 28.4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk; 28.5. and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil. 28.6. It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD. 28.7. And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD. 28.8. And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD.

6. Hebrew Bible, 1 Kings, 18.29, 18.36 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 35

18.29. וַיְהִי כַּעֲבֹר הַצָּהֳרַיִם וַיִּתְנַבְּאוּ עַד לַעֲלוֹת הַמִּנְחָה וְאֵין־קוֹל וְאֵין־עֹנֶה וְאֵין קָשֶׁב׃ 18.36. וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי־אַתָּה אֱלֹהִים בְּיִשְׂרָאֵל וַאֲנִי עַבְדֶּךָ ובדבריך [וּבִדְבָרְךָ] עָשִׂיתִי אֵת כָּל־הַדְּבָרִים הָאֵלֶּה׃

18.29. And it was so, when midday was past, that they prophesied until the time of the offering of the evening offering; but their was neither voice, nor any to answer, nor any that regarded. 18.36. And it came to pass at the time of the offering of the evening offering, that Elijah the prophet came near, and said: ‘O LORD, the God of Abraham, of Isaac, and of Israel, let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. 18. And Elijah said unto them: ‘Take the prophets of Baal; let not one of them escape.’ And they took them; and Elijah brought them down to the brook Kishon, and slew them there.,And when all the people saw it, they fell on their faces; and they said: ‘The LORD, He is God; the LORD, He is God.’,And with the stones he built an altar in the name of the LORD; and he made a trench about the altar, as great as would contain two measures of seed.,Then said Elijah unto the people: ‘I, even I only, am left a prophet of the LORD; but Baal’s prophets are four hundred and fifty men.,And Elijah said unto all the people: ‘Come near unto me’; and all the people came near unto him. And he repaired the altar of the LORD that was thrown down.,And now thou sayest: Go, tell thy lord: Behold, Elijah is here; and he will slay me.’,Was it not told my lord what I did when Jezebel slew the prophets of the LORD, how I hid a hundred men of the LORD’S prophets by fifty in a cave, and fed them with bread and water?,And it came to pass at noon, that Elijah mocked them, and said: ‘Cry aloud; for he is a god; either he is musing, or he is gone aside, or he is in a journey, or peradventure he sleepeth, and must be awaked.’,And it came to pass after many days, that the word of the LORD came to Elijah, in the third year, saying: ‘Go, show thyself unto Ahab, and I will send rain upon the land.’,And he said: ‘Fill four jars with water, and pour it on the burnt-offering, and on the wood.’ And he said: ‘Do it the second time’; and they did it the second time. And he said: ‘Do it the third time’; and they did it the third time.,And Elijah said: ‘As the LORD of hosts liveth, before whom I stand, I will surely show myself unto him to-day.’,And the water ran round about the altar; and he filled the trench also with water.,And he put the wood in order, and cut the bullock in pieces, and laid it on the wood.,Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the Asherah four hundred, that eat at Jezebel’s table.’,And be answered: ‘I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the LORD, and thou hast followed the Baalim.,And call ye on the name of your god, and I will call on the name of the LORD; and the God that answereth by fire, let him be God.’ And all the people answered and said: ‘It is well spoken.’,And Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.,for it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took a hundred prophets, and hid them fifty in a cave, and fed them with bread and water.—,So Obadiah went to meet Ahab, and told him; and Ahab went to meet Elijah.,And it came to pass at the seventh time, that he said: ‘Behold, there ariseth a cloud out of the sea, as small as a man’s hand.’ And he said: ‘Go up, say unto Ahab: Make ready thy chariot, and get thee down, that the rain stop thee not.’,And Elijah said unto the prophets of Baal: ‘Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your god, but put no fire under.’,And Elijah came near unto all the people, and said: ‘How long halt ye between two opinions? if the LORD be God, follow Him; but if Baal, follow him.’ And the people answered him not a word.,And Elijah went to show himself unto Ahab. And the famine was sore in Samaria.,And Ahab said unto Obadiah: ‘Go through the land, unto all the springs of water, and unto all the brooks; peradventure we may find grass and save the horses and mules alive, that we lose not all the beasts.’,And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.,And now thou sayest: Go, tell thy lord: Behold, Elijah is here.,So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself.,And it came to pass, when Ahab saw Elijah, that Ahab said unto him: ‘Is it thou, thou troubler of Israel?’,And he answered him: ‘It is I; go, tell thy lord: Behold, Elijah is here.’,And Ahab called Obadiah, who was over the household.—Now Obadiah feared the LORD greatly;,And Elijah said unto Ahab: ‘Get thee up, eat and drink; for there is the sound of abundance of rain.’,And they cried aloud, and cut themselves after their manner with swords and lances, till the blood gushed out upon them.,Hear me, O LORD, hear me, that this people may know that Thou, LORD, art God, for Thou didst turn their heart backward.’,And it will come to pass, as soon as I am gone from thee, that the spirit of the LORD will carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he will slay me; but I thy servant fear the LORD from my youth.,And it came to pass at the time of the offering of the evening offering, that Elijah the prophet came near, and said: ‘O LORD, the God of Abraham, of Isaac, and of Israel, let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word.,And as Obadiah was in the way, behold, Elijah met him; and he knew him, and fell on his face, and said: ‘Is it thou, my lord Elijah?’,And he said: ‘Wherein have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me?,So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he bowed himself down upon the earth, and put his face between his knees.,And it came to pass in a little while, that the heaven grew black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel.,And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying: ‘O Baal, answer us.’ But there was no voice, nor any that answered. And they danced in halting wise about the altar which was made.,Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on the wood, and put no fire under; and I will dress the other bullock, and lay it on the wood, and put no fire under.,And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying: ‘Israel shall be thy name.’,And he said to his servant: ‘Go up now, look toward the sea.’ And he went up, and looked, and said: ‘There is nothing.’ And he said: ‘Go again seven times.’,As the LORD thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee; and when they said: He is not here, he took an oath of the kingdom and nation, that they found thee not.,And it was so, when midday was past, that they prophesied until the time of the offering of the evening offering; but their was neither voice, nor any to answer, nor any that regarded.,Then the fire of the LORD fell, and consumed the burnt-offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench.

7. Hebrew Bible, 2 Kings, 3.20, 16.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 35

16.16. וַיַּעַשׂ אוּרִיָּה הַכֹּהֵן כְּכֹל אֲשֶׁר־צִוָּה הַמֶּלֶךְ אָחָז׃

3.20. And it came to pass in the morning, about the time of making the offering, that, behold, there came water by the way of Edom, and the country was filled with water. . 16.16. Thus did Urijah the priest, according to all that king Ahaz commanded.

8. Hebrew Bible, Ezekiel, 8.16, 46.13-46.15 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 32, 33

8.16. וַיָּבֵא אֹתִי אֶל־חֲצַר בֵּית־יְהוָה הַפְּנִימִית וְהִנֵּה־פֶתַח הֵיכַל יְהוָה בֵּין הָאוּלָם וּבֵין הַמִּזְבֵּחַ כְּעֶשְׂרִים וַחֲמִשָּׁה אִישׁ אֲחֹרֵיהֶם אֶל־הֵיכַל יְהוָה וּפְנֵיהֶם קֵדְמָה וְהֵמָּה מִשְׁתַּחֲוִיתֶם קֵדְמָה לַשָּׁמֶשׁ׃ 46.13. וְכֶבֶשׂ בֶּן־שְׁנָתוֹ תָּמִים תַּעֲשֶׂה עוֹלָה לַיּוֹם לַיהֹוָה בַּבֹּקֶר בַּבֹּקֶר תַּעֲשֶׂה אֹתוֹ׃ 46.14. וּמִנְחָה תַעֲשֶׂה עָלָיו בַּבֹּקֶר בַּבֹּקֶר שִׁשִּׁית הָאֵיפָה וְשֶׁמֶן שְׁלִישִׁית הַהִין לָרֹס אֶת־הַסֹּלֶת מִנְחָה לַיהוָה חֻקּוֹת עוֹלָם תָּמִיד׃ 46.15. ועשו [יַעֲשׂוּ] אֶת־הַכֶּבֶשׂ וְאֶת־הַמִּנְחָה וְאֶת־הַשֶּׁמֶן בַּבֹּקֶר בַּבֹּקֶר עוֹלַת תָּמִיד׃

8.16. And He brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east. 46.13. And thou shalt prepare a lamb of the first year without blemish for a burnt-offering unto the LORD daily; morning by morning shalt thou prepare it. 46.14. And thou shalt prepare a meal-offering with it morning by morning, the sixth part of an ephah, and the third part of a hin of oil, to moisten the fine flour: a meal-offering unto the LORD continually by a perpetual ordice. 46.15. Thus shall they prepare the lamb, and the meal-offering, and the oil, morning by morning, for a continual burnt-offering. 48. And by the border of Ephraim, from the east side even unto the west side: Reuben, one portion.,And by the border of Benjamin, from the east side unto the west side: Simeon, one portion.,And answerable unto the border of the priests, the Levites shall have five and twenty thousand in length, and ten thousand in breadth; all the length shall be five and twenty thousand, and the breadth ten thousand.,And they that serve the city, out of all the tribes of Israel, shall till it.,And the residue shall be for the prince, on the one side and on the other of the holy offering and of the possession of the city, in front of the five and twenty thousand of the offering toward the east border, and westward in front of the five and twenty thousand toward the west border, answerable unto the portions, it shall be for the prince; and the holy offering and the sanctuary of the house shall be in the midst thereof.,And these shall be the measures thereof: the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred.,The sanctified portion shall be for the priests of the sons of Zadok, that have kept My charge, that went not astray when the children of Israel went astray, as the Levites went astray.,And by the border of Gad, at the south side southward, the border shall be even from Tamar unto the waters of Meribath-kadesh, to the Brook, unto the Great Sea.,And the five thousand that are left in the breadth, in front of the five and twenty thousand, shall be for common use, for the city, for dwelling and for open land; and the city shall be in the midst thereof.,And by the border of Reuben, from the east side unto the west side: Judah, one portion.,And by the border of Manasseh, from the east side unto the west side: Ephraim, one portion.,And as for the rest of the tribes: from the east side unto the west side: Benjamin, one portion.,And it shall be unto them a portion set apart from the offering of the land, a thing most holy, by the border of the Levites.,and the gates of the city shall be after the names of the tribes of Israel; three gates northward: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one;,And by the border of Asher, from the east side even unto the west side: Naphtali, one portion.,All the offering shall be five and twenty thousand by five and twenty thousand; ye shall set apart the holy offering foursquare, with the possession of the city.,And by the border of Zebulun, from the east side unto the west side: Gad, one portion.,And by the border of Judah, from the east side unto the west side, shall be the offering which ye shall set aside, five and twenty thousand reeds in breadth, and in length as one of the portions, from the east side unto the west side; and the sanctuary shall be in the midst of it.,and at the south side four thousand and five hundred reeds by measure; and three gates: the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one;,and at the east side four thousand and five hundred reeds; and three gates: even the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one;,And the city shall have open land: toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty.,And they shall not sell of it, nor exchange, nor alienate the first portion of the land; for it is holy unto the LORD.,And by the border of Dan, from the east side unto the west side: Asher, one portion.,And these are the goings out of the city: on the north side four thousand and five hundred reeds by measure;,And by the border of Simeon, from the east side unto the west side: Issachar, one portion.,This is the land which ye shall divide by lot unto the tribes of Israel for inheritance, and these are their portions, saith the Lord GOD.,And the residue in the length, answerable unto the holy offering, shall be ten thousand eastward, and ten thousand westward; and it shall be answerable unto the holy offering; and the increase thereof shall be for food unto them that serve the city.,And by the border of Naphtali, from the east side unto the west side: Manasseh, one portion.,And by the border of Issachar, from the east side unto the west side: Zebulun, one portion.,It shall be eighteen thousand reeds round about. And the name of the city from that day shall be, The LORD is there.’,The offering that ye shall set apart unto the LORD shall be five and twenty thousand reeds in length, and ten thousand in breadth.,And for these, even for the priests, shall be the holy offering; toward the north five and twenty thousand [in length], and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south five and twenty thousand in length; and the sanctuary of the LORD shall be in the midst thereof.,Thus the possession of the Levites, and the possession of the city, shall be in the midst of that which is the prince’s; between the border of Judah and the border of Benjamin shall be the prince’s.,at the west side four thousand and five hundred reeds, with their three gates: the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one.,Now these are the names of the tribes: from the north end, beside the way of Hethlon to the entrance of Hamath, Hazar-e, at the border of Damascus, northward, beside Hamath; and they shall have their sides east and west: Dan, one portion.

9. Hebrew Bible, Ezra, 9.4-9.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 35

9.4. וְאֵלַי יֵאָסְפוּ כֹּל חָרֵד בְּדִבְרֵי אֱלֹהֵי־יִשְׂרָאֵל עַל מַעַל הַגּוֹלָה וַאֲנִי יֹשֵׁב מְשׁוֹמֵם עַד לְמִנְחַת הָעָרֶב׃ 9.5. וּבְמִנְחַת הָעֶרֶב קַמְתִּי מִתַּעֲנִיתִי וּבְקָרְעִי בִגְדִי וּמְעִילִי וָאֶכְרְעָה עַל־בִּרְכַּי וָאֶפְרְשָׂה כַפַּי אֶל־יְהוָה אֱלֹהָי׃

9.4. Then were assembled unto me every one that trembled at the words of the God of Israel, because of the faithlessness of them of the captivity; and I sat appalled until the evening offering. 9.5. And at the evening offering I arose up from my fasting, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands unto the LORD my God;

10. Hebrew Bible, 2 Chronicles, 13.11 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 35

13.11. וּמַקְטִרִים לַיהוָה עֹלוֹת בַּבֹּקֶר־בַּבֹּקֶר וּבָעֶרֶב־בָּעֶרֶב וּקְטֹרֶת־סַמִּים וּמַעֲרֶכֶת לֶחֶם עַל־הַשֻּׁלְחָן הַטָּהוֹר וּמְנוֹרַת הַזָּהָב וְנֵרֹתֶיהָ לְבָעֵר בָּעֶרֶב בָּעֶרֶב כִּי־שֹׁמְרִים אֲנַחְנוּ אֶת־מִשְׁמֶרֶת יְהוָה אֱלֹהֵינוּ וְאַתֶּם עֲזַבְתֶּם אֹתוֹ׃

13.11. and they burn unto the LORD every morning and every evening burnt-offerings and sweet incense; the showbread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening; for we keep the charge of the LORD our God; but ye have forsaken Him.

11. Hebrew Bible, Nehemiah, 10.33-10.34 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 33

10.33. וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֺת לָתֵת עָלֵינוּ שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבֹדַת בֵּית אֱלֹהֵינוּ׃ 10.34. לְלֶחֶם הַמַּעֲרֶכֶת וּמִנְחַת הַתָּמִיד וּלְעוֹלַת הַתָּמִיד הַשַּׁבָּתוֹת הֶחֳדָשִׁים לַמּוֹעֲדִים וְלַקֳּדָשִׁים וְלַחַטָּאוֹת לְכַפֵּר עַל־יִשְׂרָאֵל וְכֹל מְלֶאכֶת בֵּית־אֱלֹהֵינוּ׃

10.33. Also we made ordices for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God; 10.34. for the showbread, and for the continual meal-offering, and for the continual burnt-offering, of the sabbaths, of the new moons, for the appointed seasons, and for the holy things, and for the sin-offerings to make atonement for Israel, and for all the work of the house of our God.

12. Septuagint, Judith, 9.1 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 35

9.1. Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said,

13. Anon., Jubilees, 6.14, 50.10-50.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 33

6.14. And Noah and his sons swore that they would not eat any blood that was in any flesh, 50.10. whoever desecrateth that day, whoever lieth with (his) wife or whoever saith he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draweth water thereon which he had not prepared for himself on the sixth day, and whoever taketh up any burden to carry it out of his tent or out of his house shall die. 50.11. Ye shall do no work whatever on the Sabbath day save that ye have prepared for yourselves on the sixth day, so as to eat, and drink, and rest, and keep Sabbath from all work on that day, and to bless the Lord your God, who has given you a day of festival,

14. Dead Sea Scrolls, 11Qt, 11a (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 33

15. Hebrew Bible, Daniel, 9.21 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 35

9.21. וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב׃

9.21. yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering.

16. Philo of Alexandria, On The Special Laws, 1.168-1.171, 1.198-1.199, 1.276, 2.42 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 35

1.168. And since, of the sacrifices to be offered, some are on behalf of the whole nation, and indeed, if one should tell the real truth, in behalf of all mankind, while others are only in behalf of each individual who has chosen to offer them; we must speak first of all of those which are for the common welfare of the whole nation, and the regulations with respect to this kind of sacrifice are of a marvellous nature. 1.169. For some of them are offered up every day, and some on the days of the new moon, and at the festivals of the full moon; others on days of fasting; and others at three different occasions of festival. Accordingly, it is commanded that every day the priests should offer up two lambs, one at the dawn of day, and the other in the evening; each of them being a sacrifice of thanksgiving; the one for the kindnesses which have been bestowed during the day, and the other for the mercies which have been vouchsafed in the night, which God is incessantly and uninterruptedly pouring upon the race of men. 1.170. And on the seventh day he doubles the number of victims to be offered, giving equal honour to equal things, inasmuch as he looks upon the seventh day as equal in dignity to eternity, since he has recorded it as being the birthday of the whole world. On which account he has thought fit to make the sacrifice to be offered on the seventh day, equal to the continuation of what is usually sacrificed in one day. 1.171. Moreover, the most fragrant of all incenses are offered up twice every day in the fire, being burnt within the veil, both when the sun rises and sets, before the morning and after the evening sacrifice, so that the sacrifices of blood display our gratitude for ourselves as being composed of blood, but the offerings of incense show our thankfulness for the domit part within us, our rational spirit, which was fashioned after the archetypal model of the divine image. 1.198. And we must now enumerate the laws which have been enacted respecting each sacrifice, making our commencement with that which is the most excellent. Now, the most excellent sacrifice is the whole burnt-offering. The law says, "In the first place the victim shall be a male, carefully selected for its excellence from all the animals which are fit for sacrifice, a calf, or a lamb, or a kid. And then let him who brings it wash his hands, and lay his hands on the head of the victim. 1.199. And after this let some one of the priests take the victim and sacrifice it, and let another hold a bowl under it, and, having caught some of the blood, let him go all around the altar and sprinkle it with the blood, and let him flay the victim and divide it into large pieces, having washed its entrails and its feet. And then let the whole victim be given to the fire of the altar of God, {26}{#le 1:3.} having become many things instead of one, and one instead of many." 1.276. on which account the altar of incense is honoured not only in the costliness of its materials, and in the manner of its erection, and in its situation, but also in the fact that it ministers every day before any thing else to the thanksgivings to be paid to God. For the law does not permit the priest to offer the sacrifice of the whole burnt offering outside before he has offered incense within at the earliest Dawn.{37}{#ex 30:8.} 2.42. The law sets down every day as a festival, adapting itself to an irreproachable life, as if men continually obeyed nature and her injunctions. And if wickedness did not prosper, subduing by their predomit influence all those reasonings about what things might be expedient, which they have driven out of the soul of each individual, but if all the powers of the virtues remained in all respects unsubdued, then the whole time from a man's birth to his death would be one uninterrupted festival, and all houses and every city would pass their time in continual fearlessness and peace, being full of every imaginable blessing, enjoying perfect tranquillity.

17. Josephus Flavius, Jewish Antiquities, 8.340, 9.37, 9.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 35

9.37. Ταῦτα εἰπόντος τοῦ προφήτου τῇ ἐπιούσῃ πρὶν ἥλιον ἀνασχεῖν ὁ χειμάρρους πολὺς ἐρρύη, σφοδρῶς γὰρ ἀπὸ τριῶν ἡμερῶν ὁδοῦ ἐν τῇ ̓Ιδουμαίᾳ τὸν θεὸν ὗσαι συνέπεσεν, ὥστε εὑρεῖν τὴν στρατιὰν καὶ τὰ ὑποζύγια ποτὸν ἄφθονον. 9.39. θεασάμενοι δὲ ὑπὸ τὴν ἀνατολὴν ἡλίου τὸ ἐν τῷ χειμάρρῳ ὕδωρ, καὶ γὰρ οὐδὲ μακρὰν ἦν τῆς Μωαβίτιδος, αἵματι τὴν χροὰν ὅμοιον, τότε γὰρ μάλιστα πρὸς τὴν αὐγὴν τὸ ὕδωρ ἐρυθραίνεται, ψευδῆ δόξαν περὶ τῶν πολεμίων ἐλάμβανον ὡς ἀπεκτονότων ἑαυτοὺς διὰ δίψος καὶ τοῦ ποταμοῦ αἷμα αὐτοῖς ῥέοντος.

9.37. 2. When the prophet had said this, the next day, before the sun-rising, a great torrent ran strongly; for God had caused it to rain very plentifully at the distance of three days’ journey into Edom, so that the army and the cattle found water to drink in abundance. 9.39. But when at the rising of the sun they saw the water in the torrent, for it was not far from the land of Moab, and that it was of the color of blood, for at such a time the water especially looks red, by the shining of the sun upon it, they formed a false notion of the state of their enemies, as if they had slain one another for thirst; and that the river ran with their blood.

18. Josephus Flavius, Against Apion, 19.331 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 33, 35

19. Mishnah, Tamid, 5.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 32

5.3. מְסָרוּם לַחַזָּנִים, הָיוּ מַפְשִׁיטִין אוֹתָם אֶת בִּגְדֵיהֶם, וְלֹא הָיוּ מַנִּיחִין עֲלֵיהֶם אֶלָּא מִכְנָסַיִם בִּלְבָד. וְחַלּוֹנוֹת הָיוּ שָׁם, וְכָתוּב עֲלֵיהֶם תַּשְׁמִישֵׁי הַכֵּלִים:

5.3. He then handed them over to the attendants, who stripped them of their garments, and they would leave on them only the pants. There were windows there on which was inscribed the name of the garment to which each was assigned.

20. Mishnah, Shekalim, 2.1-2.2, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 21, 33

2.1. מְצָרְפִין שְׁקָלִים לְדַרְכּוֹנוֹת מִפְּנֵי מַשּׂוֹי הַדֶּרֶךְ. כְּשֵׁם שֶׁהָיוּ שׁוֹפָרוֹת בַּמִּקְדָּשׁ, כָּךְ הָיוּ שׁוֹפָרוֹת בַּמְּדִינָה. בְּנֵי הָעִיר שֶׁשָּׁלְחוּ אֶת שִׁקְלֵיהֶן וְנִגְנְבוּ אוֹ שֶׁאָבָדוּ, אִם נִתְרְמָה הַתְּרוּמָה, נִשְׁבָּעִין לַגִּזְבָּרִים. וְאִם לָאו נִשְׁבָּעִין לִבְנֵי הָעִיר, וּבְנֵי הָעִיר שׁוֹקְלִין תַּחְתֵּיהֶן. נִמְצָאוּ, אוֹ שֶׁהֶחֱזִירוּם הַגַּנָּבִים, אֵלּוּ וָאֵלּוּ שְׁקָלִים, וְאֵין עוֹלִין לָהֶן לְשָׁנָה הַבָּאָה: 4.1. הַתְּרוּמָה מֶה הָיוּ עוֹשִׂין בָּהּ, לוֹקְחִין בָּהּ תְּמִידִין וּמוּסָפִין וְנִסְכֵּיהֶם, הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים, וְכָל קָרְבְּנוֹת הַצִּבּוּר. שׁוֹמְרֵי סְפִיחִים בַּשְּׁבִיעִית, נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רַבִּי יוֹסֵי אוֹמֵר, (אַף הָרוֹצֶה) מִתְנַדֵּב שׁוֹמֵר חִנָּם. אָמְרוּ לוֹ, אַף אַתָּה אוֹמֵר, שֶׁאֵינָן בָּאִין אֶלָּא מִשֶּׁל צִבּוּר:

2.1. They may change shekels into darics because of the load of the journey. Just as there were shofar-shaped chests in the Temple so there were shofar-shaped chests in the provinces. The townspeople who had sent their shekels and they were stolen or lost: If the appropriation had already been made [the messengers] swear an oath to the treasurers; But if the appropriation had not yet been made they swear to the townspeople, and the townspeople must pay [new] shekels in the place of the [lost] shekels. [If the lost shekels] were found, or if the thieves restored them, then both [the first shekels and their substitutes] are [sacred] shekels and they cannot be credited [to the account] of the coming year. 4.1. What did they do with the appropriation? They bring with it the daily burnt-offerings (tamidim) and the additional burnt-offerings (musafim) and their libations, the omer and the two loaves and the showbread and all the other public offerings. Those who guard the aftergrowths of the seventh year take their wages out of the appropriation from the chamber. Rabbi Yose says: [if a man wished] he could volunteer to watch without payment. But they said to him: you too admit that they can only be offered out of public funds.

21. Babylonian Talmud, Yoma, 14a, 14b, 22a, 25b, 26b, 17a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 21

22. Babylonian Talmud, Pesahim, b, 58a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 21

23. Babylonian Talmud, Menachot, 65a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 33

65a. And this is as we learned in a mishna (Shekalim 13b): Petaḥya was responsible for the nests of birds, i.e., the doves or pigeons brought by a zav, a zava, a woman after childbirth, and a leper. These individuals would place the appropriate sum of money into the horn designated for this purpose, and each day Petaḥya oversaw the purchase of birds from that money and their sacrifice in the proper manner. This Sage is Mordekhai; and why was he called Petaḥya, which resembles the word for opening [petaḥ]? The reason is that he would open, i.e., elucidate, difficult topics and interpret them to the people, and because he knew all seventy languages known in that region at the time.,The Gemara asks: What was unique about Petaḥya? All of the members of the Sanhedrin also know all seventy languages. As Rabbi Yoḥa says: They place on the Great Sanhedrin only men of wisdom, and of pleasant appearance, and of high stature, and of suitable age so that they will be respected. And they must also be masters of sorcery, i.e., they know the nature of sorcery, so that they can judge sorcerers, and they must know all seventy languages in order that the Sanhedrin will not need to hear testimony from the mouth of a translator in a case where a witness speaks a different language.,The Gemara answers: Rather, Petaḥya was unique as he not only knew all seventy languages, but also had the ability to combine various languages and interpret them. This is the meaning of that which is written with regard to Mordekhai: “Bilshan” (Nehemiah 7:7). Bilshan is interpreted as another name for Mordekhai, as he would combine [balil] languages [lashon].,How would they perform the rite of the harvest of the omer? Emissaries of the court would emerge on the eve of the festival of Passover and fashion the stalks of barley into sheaves while the stalks were still attached to the ground, so that it would be convenient to reap them. The residents of all the towns adjacent to the site of the harvest would assemble there, so that it would be harvested with great fanfare.,Once it grew dark, the court emissary says to those assembled: Did the sun set? The assembly says in response: Yes. The emissary repeats: Did the sun set? They again say: Yes. The court emissary next says to those assembled: Shall I reap the sheaves with this sickle? The assembly says in response: Yes. The emissary repeats: With this sickle? The assembly says: Yes. The court emissary then says to those assembled: Shall I place the gathered sheaves in this basket? The assembly says in response: Yes. The emissary repeats: In this basket? The assembly says: Yes.,If the sixteenth of Nisan occurs on Shabbat, the court emissary says to the assembled: Shall I cut the sheaves on this Shabbat? The assembly says in response: Yes. The emissary repeats: On this Shabbat? The assembly says: Yes. The court emissary says to those assembled: Shall I cut the sheaves? And they say to him in response: Cut. The emissary repeats: Shall I cut the sheaves? And they say to him: Cut.,The emissary asks three times with regard to each and every matter, and the assembly says to him: Yes, yes, yes. The mishna asks: Why do I need those involved to publicize each stage of the rite to that extent? The mishna answers: It is due to the Boethusians, as they deny the validity of the Oral Law and would say: There is no harvest of the omer at the conclusion of the first Festival day of Passover unless it occurs at the conclusion of Shabbat. The publicity was to underscore that the sixteenth of Nisan was the proper time for the omer harvest.,The Sages taught in a baraita: These are the days on which fasting is prohibited, and on some of them eulogizing is prohibited as well: From the New Moon of Nisan until the eighth of the month, the proper sacrifice of the daily offering was established, and therefore it was decreed not to eulogize on these dates. And furthermore, from the eighth of Nisan until the end of the festival of Passover, the correct date for the festival of Shavuot was restored, and it was similarly decreed not to eulogize during this period.,The Gemara discusses the baraita: From the New Moon of Nisan until the eighth of the month the proper sacrifice of the daily offering was established, and therefore it was decreed not to eulogize on these dates. The Gemara explains that the Sadducees would say: An individual may donate and bring the daily offering, in opposition to the accepted tradition that the daily offering must be brought from communal funds. What verse did the Sadducees expound? “The one lamb shall you offer [ta’aseh] in the morning, and the other lamb shall you offer in the afternoon” (Numbers 28:4). Since the verse is in the singular form, the Sadducees maintained that even an individual may donate the daily offering.,The Gemara asks: What did the Sages reply to refute the argument of the Sadducees? They cited the verse: “Command the children of Israel, and say to them: My food that is presented to Me for offerings made by fire, of a pleasing aroma unto Me, you shall observe [tishmeru] to offer to Me in its due season” (Numbers 28:2). The term: “You shall observe” is in the plural form, which indicates that all of the daily offerings should come from collection of the Temple treasury chamber. Since during that period, between the New Moon of Nisan and the eighth of Nisan, the Sages overruled the Sadducees, it was established as a period of rejoicing, and it was prohibited to eulogize on those dates.,The Gemara discusses the next period listed in the baraita: From the eighth of Nisan until the end of the festival of Passover, the correct date for the festival of Shavuot was restored, and it was similarly decreed not to eulogize during this period. As the Boethusians would say that the festival of Shavuot always occurs after Shabbat, on a Sunday. Their reasoning was that the verse states, with regard to the omer offering and the festival of Shavuot that follows seven weeks later: “And you shall count for you from the morrow after the day of rest [hashabbat], from the day that you brought the sheaf [omer] of the waving; seven weeks shall there be complete” (Leviticus 23:15). Disregarding the oral tradition, the Boethusians interpreted the phrase “from the morrow after the day of rest [hashabbat]” literally, as referring to Shabbat, not the Festival day.,At the time, Rabban Yoḥa ben Zakkai joined the discussion with the Boethusians and said to them: Fools! From where have you derived this? And there was no man who answered him, except for one elderly man who was prattling [mefatpet] at him, and he said: Moses, our teacher, was a lover of the Jewish people and he knew that Shavuot is only one day. Therefore, he arose and established it after Shabbat, in order that the Jewish people would enjoy themselves for two days. Rabban Yoḥa ben Zakkai recited this verse in response to that old man: “It is eleven days’ journey from Horeb to Kadesh Barnea by the way of Mount Seir” (Deuteronomy 1:2).

24. Babylonian Talmud, Hulin, 90b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tamid service, financing Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 21

90b. לא איצטריך קרא לרבויי כי איצטריך קרא לגיד הנשה במחובר,ורבנן (יחזקאל מה, טו) ממשקה ישראל מן המותר לישראל,ורבי מידי דהוה אחלב ודם ורבנן מצותן בכך שאני,אמר רב הונא גיד הנשה של עולה חולצו לתפוח אמר רב חסדא מרי דיכי מי כתיב על כן לא יאכל המזבח (בראשית לב, לג) על כן לא יאכלו בני ישראל כתיב,ורב הונא ממשקה ישראל מן המותר לישראל,מיתיבי גיד הנשה של שלמים מכבדו לאמה ושל עולה מעלהו מאי לאו מעלהו ומקטירו,לא מעלהו וחולצו ומאחר שחולצו למה מעלהו משום שנאמר (מלאכי א, ח) הקריבהו נא לפחתך,תניא כוותיה דרב הונא גיד הנשה של שלמים מכבדו לאמה ושל עולה חולצו לתפוח,תנן התם תפוח היה באמצע המזבח פעמים היה עליו כשלש מאות כור אמר רבא גוזמא,השקו את התמיד בכוס של זהב אמר רבא גוזמא,אמר רבי אמי דברה תורה לשון הואי דברו נביאים לשון הואי דברו חכמים לשון הואי דברו חכמים לשון הואי הא דאמרן,דברה תורה לשון הואי (דברים א, כח) ערים גדולות ובצורות בשמים דברו נביאים לשון הואי (מלכים א א, מ) ותבקע הארץ לקולם,אמר ר' יצחק בר נחמני אמר שמואל בשלשה מקומות דברו חכמים לשון הואי אלו הן תפוח גפן ופרוכת תפוח הא דאמרן,גפן דתנן גפן של זהב היתה עומדת על פתחו של היכל ומודלה על גבי כלונסות וכל מי שהיה מתנדב גרגיר או אשכול מביא ותולה בה אמר רבי אלעזר ברבי צדוק מעשה היה ונמנו עליה שלש מאות כהנים לפנותה,פרוכת דתנן רבן שמעון בן גמליאל אומר משום רבי שמעון הסגן פרוכת עוביה טפח ועל שבעים ושנים נירים נארגת ועל כל נימה ונימה עשרים וארבעה חוטין ארכה ארבעים באמה ורחבה עשרים באמה ומשמונים ושתי רבוא נעשת ושתים עושים בשנה ושלש מאות כהנים מטבילין אותה:,בירך של ימין ובירך של שמאל: מתני׳ לא כרבי יהודה דתניא רבי יהודה אומר אינו נוהג אלא באחת והדעת מכרעת את של ימין,איבעיא להו מיפשט פשיטא ליה לרבי יהודה ומאי דעת דעת תורה או דלמא ספוקי מספקא ליה ומאי דעת דעת נוטה,ת"ש העצמות והגידים והנותר ישרפו לששה עשר והוינן בה הני גידי מאי עבידתייהו אי גידי בשר ליכלינהו ואי דאייתור היינו נותר אלא גידי צואר אי לאו בשר נינהו לישדינהו,ואמר רב חסדא לא נצרכא אלא לגיד הנשה ואליבא דרבי יהודה דאמר אינו נוהג אלא באחת,אי אמרת בשלמא ספוקי מספקא ליה שפיר אלא אי אמרת מיפשט פשיטא ליה דהיתירא ליכליה דאיסורא לשדייה,אמר רב איקא בר חנינא לעולם אימא לך מיפשט פשיטא ליה והכא במאי עסקינן כשהוכרו ולבסוף נתערבו

90b. it was not necessary for the verse to include them. When a verse was necessary it was for the sciatic nerve that is still attached to the flesh. The term “it all” teaches that if the sciatic nerve is attached to the flesh it is brought up to the altar.,And the Rabbis would explain their opinion based upon the verse: “And one lamb of the flock, out of two hundred, from the well-watered pastures [mimashke] of Israel; for a meal offering, and for a burnt offering, and for peace offerings, to make atonement for them, says the Lord God” (Ezekiel 45:15). Since the term mashke also means beverage, which is consumed, the verse is interpreted to mean that offerings may be sacrificed only from that which is permitted to the Jewish people for consumption. Since the sciatic nerve is not permitted for consumption, it may not be sacrificed on the altar. Consequently, the term “it all” is understood to include sinews and bones even if they have become detached from the flesh.,And Rabbi Yehuda HaNasi would respond that a sciatic nerve that is attached to the flesh may be brought up to the altar, just as it is permitted to sacrifice forbidden fat and blood upon the altar even though they are forbidden for consumption. And the Rabbis would say that forbidden fat and blood are different, because the Torah explicitly states that their mitzva is to be offered on the altar in this way, whereas the Torah never mandates the sacrifice of the sciatic nerve upon the altar. According to Rav Naḥman bar Yitzḥak, Rabbi Ḥiyya bar Yosef agrees with Rabbi Yehuda HaNasi that the sciatic nerve is offered upon the altar together with the rest of the animal, whereas Rabbi Yoḥa holds in accordance with the opinion of the Rabbis that the sciatic nerve is not offered upon the altar.,§ The Gemara cites another discussion with regard to the sciatic nerve of a burnt offering. Rav Huna says: The sciatic nerve of a burnt offering is not placed upon the altar with the rest of the animal. Rather, one removes it and places it on the circular mound of ashes in the center of the altar. Rav Ḥisda said: Master of this [mari dikhi] ruling! Is it written in the Torah: Therefore the altar does not consume the sciatic nerve? This would indicate that it is prohibited to sacrifice the sciatic nerve on the altar. Rather, it is written: “Therefore the children of Israel eat not the sciatic nerve” (Genesis 32:33).,And Rav Huna holds that the phrase: “From the well-watered pastures of Israel,” indicates that offerings may be sacrificed only from that which is permitted to the Jewish people. Since the sciatic nerve is not permitted for consumption, it may not be sacrificed upon the altar.,The Gemara raises an objection to Rav Huna’s opinion. It is taught in a baraita: What should one do with the sciatic nerve of a peace offering, since the meat of the offering must be eaten but the sciatic nerve is forbidden? One sweeps it to the Temple courtyard drain. And in the case of the sciatic nerve of a burnt offering, one brings it up to the altar. The Gemara comments: What, is it not that the baraita means that he brings it up to the altar and burns it with the rest of the animal, which contradicts the statement of Rav Huna?,The Gemara responds: No, the baraita means that he brings it up to the altar and removes it from the thigh before placing the thigh on the fire. The Gemara asks: But since he removes it from the thigh, why does he bring it up to the altar? The Gemara answers that one cannot bring the thigh up to the altar after the sciatic nerve has been removed because it is stated with regard to one who sacrifices offerings that are damaged or unattractive: “Present it now unto your governor; will he be pleased with you, or will he accept your person? says the Lord of hosts” (Malachi 1:8). Consequently, the leg of the animal must be brought up to the altar while it is whole, and the sciatic nerve must be removed on top of the altar.,It is taught in a baraita in accordance with the opinion of Rav Huna: With regard to the sciatic nerve of a peace offering, one sweeps it into the Temple courtyard drain; and with regard to the sciatic nerve of a burnt offering, one removes it and places it on the circular mound of ashes in the center of the altar.,We learned in a mishna there (Tamid 28b): There was a circular mound of ashes in the center of the altar, and sometimes there was as much as three hundred kor of ashes upon it. Rava said: This description is an exaggeration [guzma]; the tanna means merely that there was a significant quantity of ashes.,Similarly, it is taught in a mishna (Tamid 30a) that before slaughtering the daily offering the priests gave the lamb selected for the daily offering water to drink in a golden cup, in order to render the animal easier to flay after slaughter. With regard to this mishna, Rava said: It is an exaggeration, as the priests did not actually let the animal drink from a golden vessel.,The Gemara provides other examples of statements not meant literally. Rabbi Ami says: In some instances, the Torah spoke employing exaggerated [havai] language, the Prophets spoke employing exaggerated language, and the Sages spoke employing exaggerated language. The fact that the Sages spoke employing exaggerated language is evident from that which we stated above, concerning the mound of ashes and the lamb of the daily offering.,The Torah spoke employing exaggerated language, as it is written: “Hear, Israel: You are passing over the Jordan this day, to go in to dispossess nations greater and mightier than you, cities great and fortified up to heaven” (Deuteronomy 9:1), whereas the fortifications obviously did not actually reach up to heaven. The Prophets spoke employing exaggerated language, as it is written with regard to the coronation of King Solomon: “And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them” (I Kings 1:40), where the verse means merely that the sound was very loud.,Rabbi Yitzḥak bar Naḥmani says that Shmuel says: In three places the Sages spoke in exaggerated language, and they are with regard to the circular mound of ashes on the altar; the vine; and the Curtain separating the Sanctuary and Holy of Holies. The case of the circular mound of ashes is that which we said.,The case of the vine is as we learned in a mishna (Middot 36a): A golden ornament in the form of a vine was standing at the entrance to the Sanctuary, and it was hung upon poles. And whoever would donate an ornamental golden leaf, grape, or cluster of grapes to the Temple would bring it to the Temple and hang it upon the vine. Rabbi Elazar, son of Rabbi Tzadok, said: There was once an incident, and three hundred priests were enlisted to move the vine because of its immense weight. According to Shmuel, this description is also an exaggeration.,The case of the Curtain is as we learned in a mishna (Shekalim 8:2): Rabban Shimon ben Gamliel says in the name of Rabbi Shimon, the deputy High Priest: The Curtain is the thickness of a handbreadth [tefaḥ]. It is woven from seventy-two strands [nirim] of yarn, and each and every strand [nima] of those seventy-two is made from twenty-four threads consisting of six threads each of sky-blue wool, purple wool, scarlet wool, and fine linen. Its length is forty cubits, the height of the Sanctuary, and its width is twenty cubits, the width of the entrance. And it is made from eighty-two ten-thousands, i.e., 820,000 dinars. And the overseers of the Temple make two new Curtains every year. And the Curtain was so heavy that when it was immersed, three hundred priests would immerse it.,§ The mishna teaches that the prohibition of the sciatic nerve applies to the thigh of the right leg and to the thigh of the left leg. The Gemara says: The mishna is not in accordance with the opinion of Rabbi Yehuda, as it is taught in a baraita that Rabbi Yehuda says: The prohibition of the sciatic nerve applies only to the sciatic nerve in one of the animal’s thighs, and logic dictates that it is the right thigh.,A dilemma was raised before the Sages: Is it obvious to Rabbi Yehuda that the prohibition applies only to the sciatic nerve in the right thigh, and accordingly, what does he mean when he says that logic dictates? He means the logic of the Torah. Or perhaps he is uncertain as to whether it applies only to the right thigh or only to the left, and accordingly, what does he mean when he says that logic dictates? He means that logic inclines one to believe that the prohibition applies to the right thigh.,The Gemara suggests: Come and hear a resolution based upon the following mishna (Pesaḥim 83a): The bones of the Paschal offering that contain edible marrow but cannot be eaten because it is prohibited to break the bones of the Paschal offering; and the sinews; and the leftover meat should all be burned on the sixteenth of Nisan, not on the fifteenth, the first day of Passover. And we discussed it: What are the circumstances in which these sinews must be burned? If we say they are sinews of meat, let one eat them. Why are they burned? And if they are sinews that were left over and not eaten, that is the case of leftover meat; why does the mishna list sinews separately? Rather, the mishna is referring to sinews of the neck, which are different from other sinews and are therefore mentioned separately. But if they are not meat, why do they require burning? Let one simply discard them like other waste.,And Rav Ḥisda said: The mishna’s mention of sinews is necessary only in order to teach the halakha of the sciatic nerve, and in accordance with the opinion of Rabbi Yehuda, who said: The prohibition of the sciatic nerve applies only to the sciatic nerve in one of the animal’s thighs, and not to both.,The Gemara explains how this resolves the dilemma: Granted if you say that Rabbi Yehuda is uncertain as to whether it is the sciatic nerve of the right or the left thigh, it works out well. Since it is uncertain which thigh may be eaten, one may not eat either of them, and one must burn each of them on the sixteenth due to the possibility that it was the permitted one and now has the status of leftover meat. But if you say that it is obvious to Rabbi Yehuda that the sciatic nerve of only the right thigh is forbidden, let him eat the sciatic nerve of the permitted left thigh, and let him throw away only the sciatic nerve of the forbidden right thigh. Neither one should be burned.,The Gemara responds: Rav Ika bar Ḥanina said: Actually I could say to you that it is obvious to Rabbi Yehuda that the sciatic nerve of only the right thigh is forbidden. Nevertheless, here we are dealing with a case where the sciatic nerves were identified and removed, but ultimately the sciatic nerves became intermingled and one cannot tell which is from the right thigh and which is from the left thigh. Consequently, they must both be left over until the next day and then burned.

Tiresias: The Ancient Mediterranean Religions Source Database