4 An ordinary lunar year had 354 days and a leap-year 384. Every year they prepared 368 mints of incense (a tradition handed down by Moses from Sinai), hence some years had a surplus (the consumption of incense was half a mina each morning and afternoon, and three minas more on the Day of Atonement); whereas there was a deficit for leap-years. The problem was how to carry over one year’s surplus without offending against the rule that, beginning with each 1st of Nisan, what was offered should be only from the newly- taken Terumah.
s Who compounded the incense, baked the Shewbread, and guarded the Seventh Year aftergrowths. 6 According to the principle in the foregoing paragraph.
7 Since these could not be Whole-offerings (Lev. 1*).
They should be sold to them that need that kind of offering, and with their price Whole-offerings should be offered; and the rest of the goods falls to the Temple fund.
9. Once in thirty days prices were assessed [anew] with the Shekel- chamber. If any had undertaken to provide flour at four [reoAr a sela], and the price stood [that month] at three [seahs a sela], he must still provide it at four; if [he had undertaken to provide it] at three, and the price stood [that month] at four [seahs a sela], he must provide it at four, since the Temple has the upper hand. If the flour turned maggoty he must bear the loss; if the wine turned sour he must bear the loss. He cannot receive payment until after the Altar has effected acceptance.1 5. 1. These are the officers which served in the Temple: Johanan b. Phineas was over the seals.2 Ahijah was over the drink-offerings, Mattithiah b. Samuel3 was over the lots,4 Petahiah was over the Bird-offerings5 (this same Petahiah was Mordecai; why was his name called Petahiah? — because he was able to ‘open’6 matters and to expound them,7 and he knew seventy languages); Ben Ahijah was over the bowel sickness,8 Nehunyah was the trench-digger,9 Gabini was the herald,10 Ben Geber was over the shutting of the gates, Ben Bebai was over the knout,11 Ben Arza was over the cymbal,12 Hygros b. Levi was over the singing,13 the House of Garmu14 was over the preparation of the Shewbread, the House of Abtinas15 was over the preparation of the incense, Eleazar was over the hangings, and Phineas was over the vestments.
2. There were never less than three treasurers and seven supervisors; nor were less than two persons suffered to hold office over the public in aught concerning property, save only Ben Ahijah who was over the bowel sickness and Eleazar who was over the hangings, whom the congregation16 agreed to accept.
3. There were four seals in the Temple and on them was inscribed ‘Calf’, ‘Ram’, ‘Kid’, ‘Sinner’. Ben Azzai says: There were five and on them was inscribed in Aramaic, ‘Calf’, ‘Ram’, ‘Kid’, ‘Poor sinner’, and ‘Rich sinner’. ‘Calf’ signified drink-offerings17 for [offerings from the] herds, whether large or small, male or female; * Kid’ signified drink-offerings for [offerings from the] flock, large or small, male or female, excepting rams; ‘Ram’ signified the drink-offerings for rams alone; ‘Sinner’ signified the drink-offerings for the three beasts offered by lepers.18 4. If any wished for drink-offerings he would go to Johanan who was over the seals and give him money and receive from him a seal; he would then go to Ahijah who was over the drink-offerings and give him the seal and from him 1 Cf. Pes. 77; Zeb. 8U. Then only does the merchant cease to be answerable for the quality of his wares. - Sec below, 5*'*. 1 Mentioned in Yom. 31; Tam. 3'.
8 The literal meaning of ’Petahiah’ is ‘The Lord has opened’.
‘ A probable reference to the complicated problems arising out of these offerings. See tractate Kinnim, chh. 2 and 3. Cf. Ab. 31*-.
4 To which the priests were liable owing to going about barefooted and their abundant flesh diet (Bert.).
7 He used to dig the wells and cisterns needed to supply the pilgrims to Jerusalem with water. 10 His voice could be heard in Jericho; Tam. 3*.
11 To scourge priests or levites found sleeping while on guard (Midd, i*). The word rendered ‘knout’ is also explained (in the Jerusalem Talmud) in the sense of ‘wick’; i.e. Ben Bebai was in charge of the lamps of the Seven-branched Candlestick.
s* See Tam. 7*. See Yom. 3*1. 14 See Yom. 3*1. >5 See Yom. 3".
14 Some texts read: 'most of the congregation’. 17 And Meal-offerings.
158 SECOND DIVISION: MOED receive drink-offerings. And in the evening the two came together and Ahijah brought out the seals and took their corresponding value in money; and if there was any surplusthe surplus fell to the Temple,1 and if there was any lack Johanan paid it from his own means, since the Temple has the upper hand.
5. If a man lost his seal they made him wait until evening; if they found [money left over] enough for his seal, they gave him a seal, but if they did not find enough he received none. And the name of the day was in¬ scribed thereon because of defrauders.
6. There were two chambers in the Temple: one the Chamber of Secrets and the other the Chamber of Utensils.* Into the Chamber of Secrets the devout used to put their gifts in secret and the poor of good family received support therefrom in secret. The Chamber of Utensils — whosoever made a gift of any article used to cast it therein, and every thirty days the treasur¬ ers opened it; and any article which they found of use for the Temple fund they left there; and the rest were sold and their price fell to the Chamber of the Temple fund.
6. 1. There were thirteen Shofar-chests, thirteen tables, and thirteen prostrations in the Temple. They of the House of Gamaliel and of the House of R. Hanina the Prefect of the Priests used to make fourteen prostrations. And where was the added one? Opposite the wood-store, for thus was the tradition among them from their forefathers, that there the Ark lay hidden.
2. Once when a priest was occupied [therein] he saw a block of pavement that was different from the rest. He went and told it to his fellow, but before he could make an end of the matter his life departed. So they knew assuredly that there the Ark lay hidden.
3. Where3 did they make the prostrations? Four times in the north, four times in the south, thrice in the east and twice in the west, opposite the thirteen gates. The southern gates, counting from the west, were: the Upper Gate, the Kindling Gate, the Gate of the Firstlings, and the Water Gate. And why was it called the Water Gate? Because through it they brought in the flagon of water for the libation at the Feast [of Tabernacles].4 R. Eliezer b. Jacob says: Through it the waters trickle forth and hereafter they will issue out from under the threshold of the House. 5 And opposite them, on the north, counting from the west: the Gate of Jeconiah, the Gate of the Offering, the Gate of the Women, and the Gate of Singing. And why was it called the Gate of Jeconiah? Because through it Jeconiah went forth when he went into exile. To the east was the Gate of Nicanor, and it had two wickets, one to the right and one to the left. And there were two [gates] to the west which had no name.
4. There were thirteen tables6 in the Temple: eight of marble in the shambles on which they rinsed the inwards, and two to the west of the [Altar-]Ramp, one of marble and one of silver; on that of marble they laid the parts of the offering, and on that of silver the vessels of ministry; and there were two in the Porch within, at the entering in of the House,7 the one of marble and the other of gold. On the table of marble they laid the Shewbread when it was brought in, and on that of gold [they laid it] 1 And was used (see 4*) to provide vessels of ministry. 1 Tsm. 3*.
3 Cf. Midd, 2*. ♦ See Sukk. 4*. s Cf. Erek. 471-4. <> See Tam. 3*; Midd. 3*.
7 Here meaning the Htkal or Sanctuary; see Midd. 41, The present passage is repeated in Men. 1 i7.
when it was brought out, since what is holy must be raised [in honour] and not brought down. And within was a table of gold whereon the Shewbread lay continually.1 5. There were thirteen Shofar-chests2 in the Temple, whereon was inscribed: ‘New Shekel dues’, ‘Old Shekel dues’, ‘Bird-offerings’, ‘Young birds for the Whole-offering’, ‘Wood’, ‘Frankincense’, ‘Gold for the Mercy-seat’,3 and, on six of them, ‘Freewill-offerings’. ‘New Shekel dues’ — those for each [present] year; ‘Old [Shekel dues]’ — if any had not paid his Shekel in the last year he must pay it in the next year. ‘Bird-offerings’ — these are the turtle-doves; and ‘Young birds for the Whole-offering’ — they are the young pigeons; and both of these are for Whole-offerings. So R. Judah. But the Sages say: Of the Bird-offerings one is a Sin-offering and the other a Whole-offering, but the ‘Young birds for the Whole¬ offering’ are all of them for Whole-offerings.4 6. If a man said: ‘I pledge myself to offer [pieces of] wood’,5 he must bring not less than two faggots; if ‘frankincense’, he must bring not less than a handful; if ‘gold’, he must give not less than a golden denar.6 ‘And, on six of them, [was inscribed] “Freewill-offerings” ’ — what did they do with the Freewill-offerings? They bought Whole-offerings with them, the flesh for God and the hides for the priests. Jehoida the High Priest gave the following exposition: It is a guilt offering: he is certainly guilty before the Lord 7 — this is the general rule: all that comes [from the residue of money assigned to an offering incurred] by an act of sin or guilt, Whole-offerings must be bought therewith — the flesh for God and the hide for the priests. Thus both scriptures are fulfilled: [He shall bring] his guilt offering to the Lord? and For a guilt offering unto the priest.9 It says also, The money for the guilt offerings and the money for the sin offerings was not brought into the house of the Lord: it was the priests’.10 7. 1. If money was found between the chest for ‘Shekels’ and the chest for ‘Freewill-offerings’ and it lay nearer to the chest for ‘Shekels’, it falls to the chest for ‘Shekels’, if nearer to the chest for ‘Freewill-offerings’ it falls to the che3t for ‘Freewill-offerings’, if midway, it falls to the chest for ‘Freewill-offerings’; if it was found between the chest for ‘Wood’, and the chest for ‘Frankincense’ and it lay nearer to the chest for ‘Wood’ it falls to the chest for ‘Wood’, if nearer to the chest for ‘Frankincense’ it falls to the chest for ‘Frankincense’, if midway, it falls to the chest for ‘Frankin¬ cense’; if it was found between the chest for ‘Bird-offerings’ and the chest for ‘Young birds for Whole-offerings’ and it lay nearer the chest for ‘Bird-offerings’ it falls to the chest for ‘Bird-offerings’, if nearer to the chest for ‘Young birds for Whole-offerings’ it falls to the chest for ‘Young birds for Whole-offerings’, if midway, it falls to the chest for ‘Young birds for Whole-offerings’. If [the money was found] between common money and Second Tithe [money]11 and it lay nearer to the common money, it falls to the common money, if nearer to the Second Tithe [money] it falls to the Second Tithe [money], if midway, it falls to the Second Tithe [money].
This is the general rule: they shall decide in accordance with which is the * Ex. as”-”. But there was no Ark in the Second Temple. Bert, explains the word (kapporeth) as ‘vessels of ministry’. 4 See Kinn. i\ s Men. 133.
SECOND DIVISION: MOED nearer, even if leniency ensues; but where it lies midway they shall decide according to the more stringent ruling.1 z. If money was found before cattle-dealers, it must be deemed to be [Second] Tithe [money];2 if [it was found] in the Temple Mount it may be deemed to be common money; if in Jerusalem, during a Feast it must be deemed [Second] Tithe [money], and at all other times of the year common money.
3. If flesh was found in the Temple Court and it was [in the form of] entire members,3 it must be deemed to belong to a Whole-offering; if in cut-up pieces, to a Sin-offering.4 If it was found in Jerusalem,5 it must be deemed to belong to a Peace-offering.6 But in every like case its appear¬ ance must be spoilt and it must be taken away to the place of burning. If it was found elsewhere within the borders [of the Land of Israel] and it was in the form of entire members, it must be deemed to be carrion,7 but if in cut-up pieces it is permitted [for use]; and at the time of a Feast, w hen there is much flesh, even [if it was found in the form of] entire members, it is permitted.8 4. If cattle are found between Jerusalem and as far as Migdal Eder,9 or within the like distance in any direction, males must be deemed to be Whole-offerings and females Peace-offerings.10 R. Judah says: If fitted to be Passover-offerings," they must be deemed to be Passover-offerings [if they are found during] thirty days before the Feast.
5. Beforetime they used to exact pledges from any that found [a straying beast] until he should offer its drink-offerings; but when they began to let them alone and flee from them, the Court ordained that the drink- offerings thereof should be offered at the charges of the congregation. 1 6. R. Simeon said: The Court ordained seven things and this was one of them. [Moreover they ordained that] if a gentile sent his Whole-offering from a region beyond the sea and sent the drink-offerings also, these are offered; but if he did not, they are to be offered at the charges of the congregation. So, too, if a proselyte died and left animal-offerings, and there were drink-offerings also, these are offered out of his goods, but if not, they are to be offered at the charges of the congregation. It was also a condition enjoined by the Court, that if a High Priest died, his Meal-offering12 should be offered at the charges of the congregation. R. Judah says: From the property of his heirs. It was offered un¬ divided.13 7. [Moreover they ordained] concerning the salt and the wood that the priests should have free use of them, and concerning the [Red] Heifer14 that the law of Sacrilege15 did not apply to its ashes, and concerning Bird- offerings that were invalid, that [others in their place] should be offered at the charges of the congregation. R. Jose says: He that provides the Bird-offerings must provide others in place of them that are invalid.
1 i.e. in favour of a Whole-offering, of which the priests receive no share.
1 Since most cattle sold in Jerusalem were bought with Second Tithe money.
3 As described in Tam. 42~‘.
4 Since such was cut up and divided among the priests.
s Not in the Temple Court.
* Only such could be eaten outside the Temple Court. i Deut. 14“.
8 Provided that the majority of the population are Israelites. 1 * Gen. 35“. Near Bethlehem. i 10 Since (Lev. 1*) they were not valid as Whole-offerings.
11 Males from the sheep or the goats, less than one year old. 11 Lev. 61*-1*.
8. i. Any spittle found in Jerusalem may be deemed1 free from unclean¬ ness,2 excepting what is found in the Upper Market.3 So R. Meir. R. Jose says: Other times of the year they [that walk] in the middle [of a street] must be deemed unclean, and they [that walk] at the sides may be deemed clean; but during a Feast they [that walk] in the middle [may be deemed] clean and they [that walk] at the sides [must be deemed] unclean; because when they are but few they withdraw to the sides [of a street], 2. All utensils found in Jerusalem on the path down to the place of immersion must be deemed unclean; but [if they are found] on the path back they may be deemed clean; for the path by which they are taken down is not the same as that by which they are brought back. So R. Meir. R. Jose says: All may be deemed clean excepting the basket, shovel, or pick especially used in digging graves.
3. If a knife was found on the 14th [of Nisan] a man may slaughter therewith at once4 [without immersion]; but if on the 13th, it must be immersed again; but a chopper5 in either case must be immersed again. If the 14th fell on the Sabbath a man may slaughter therewith at once; if [it was found] on the 15th a man may slaughter therewith at once. If it was found fastened to the knife, it may be treated in like fashion as the knife.
4. If the veil [of the Temple] contracted uncleanness from a derived uncleanness,6 it may be immersed within [the Temple Court] and forth¬ with brought in again; but if from a primary uncleanness,7 it must be immersed outside and spread out on the Rampart,8 since it must await sunset [to be wholly clean]. If it is new it should be spread out on the roof of the portico9 that the people may see how fine is the craftsmanship thereof.
5. Rabban Simeon b. Gamaliel says in the name of R. Simeon son of the Prefect: The veil was one handbreadth thick and was woven on [a loom having] seventy-two rods,10 and over each rod were twenty-four threads.11 Its length was forty cubits and its breadth twenty cubits; it was made by eighty-two young girls,,z and they used to make two in every year; and three hundred priests immersed it.
6. If flesh of the Most Holy Things13 contracted uncleanness, whether from a primary uncleanness or from a derived uncleanness, whether inside [the Temple Court] or outside it, the School of Shammai say: It must ever be burnt within, save when it has contracted uncleanness outside from a primary uncleanness. And the School of Hillel say: It must ever be burnt outside, save when it has contracted uncleanness inside from a derived uncleanness.14 * By him that is scrupulous, an ‘associate’ (Dem. a’) or a Pharisee (cf. Hag. 2’).
J As not issuing from one that had a flux; see Kel. 1*.
> Since this was largely frequented by gentiles.
4 It can be assumed to have been immersed in readiness for slaughtering the Passover¬ offering that day.
* Which serves to break bones (cf. Pes. 7“), therefore it is not fitting for use at Passover, and so may not have been specially immersed.
* The Khel. See Midd. 2*. It marked the boundary of the outermost court. Cf. Kel. t*. It must remain there until sunset. See Lev. 11".
* See Pes. i\ Sukk. 44. 10 Variant: 'woven on seventy-two strands’.
" Or ‘each strand was of twenty-four threads’.
11 Variant: ‘at a cost of 82 myriad {denars)'.
,J See Zeb. $l~*: Whole-offerings, Sin-offerings, Guilt-offerings, and the Peace-offerings of the congregation. They could only be consumed, some entirely on the Altar and some by the priests, within the Temple Court. 14 Cf. M.Sh. 3*.
1 62 SECOND DIVISION: MOED 7. R. Eliezer says: What has contracted uncleanness from a primary uncleanness, whether inside [the Temple Court] or outside it, must be burnt outside, and what has contracted uncleanness from a derived uncleanness, whether inside [the Temple Court] or outside it, must be burnt inside. R. Akiba says: Where it contracted uncleanness there should it be burnt.
8. The members of the Daily Whole-offering1 were set down on the [Altar-] Ramp on the lower half, on the west2 side of it; those of the Additional-offerings3 on the lower half of the [Altar-]Ramp4 on the east5 side of it; those of the New Moon offerings6 were set down on the rim of the Altar above.7 [The laws concerning] the Shekel dues and First-fruits8 apply only such time as the Temple stands; but [the laws concerning] the Tithe of Corn9 and the Tithe of Cattle10 and Firstlings11 apply such time as the Temple stands and such time also as it does not stand. If a man dedicates12 the Shekel dues or First-fruits, they become Hallowed Things. R. Simeon says: If he declares his First-fruits hallowed, they do not [thereby] become Hallowed Things.
YOMA (‘THE DAY OF ATONEMENT’) 1. 1. Seven days before the Day of Atonement13 the High Priest was taken apart from his own house unto the Counsellors’ Chamber14 and another priest was made ready in his stead lest aught should befall him to render him ineligible.15 R. Judah says: Also another wife was made ready for him lest his own wife should die, for it is written, He shall make atonement for himself and for his house;16 ‘his house’ — that is his wife. They said to him: If so there would be no end to the matter.
2. Throughout the seven days he must toss the blood17 and burn the incense18 and trim the lamps19 and offer the head and the hind leg;20 but on other days he offers [only] if he is minded to offer;21 for the High Priest has first place in offering a portion [of the animal -offerings] and has first place in taking a portion.
3. They delivered unto him elders from among the elders of the Court, and they read before him out of the [prescribed] rite for the day; and they said to him, ‘My lord High Priest, do thou thyself recite with thine own mouth, lest thou hast forgotten or lest thou hast never learnt’. On the eve of the Day of Atonement in the morning they make him to stand at 1 See above, 41. Cf. Tam. 4*'’; Yom. 2’. 2 See Tarn. 4’. Variant: ‘east’.
* See above, 41.
4 The inclined plane, south of the Altar, used instead of steps. See Midd. 3*.
7 This would be the top surface of the Altar outside the 24 sq. cubits of the Altar fire (see Midd. 31). A variant reading is: ‘beneath the rim of the Altar below’; this would corre¬ spond to ‘the place on which the feet of the priests trod’ (Midd. 3').
9 General term to include the dues (Heave-offering, First Tithe, Heave-offering of Tithe, Second Tithe, and Poorman’s Tithe) exacted from com, wine, and oil.
10 Lev. 27“. 1 1 Ex. I31W* Num. 1814"4*. 12 At a time when there is no Temple.
12 Which falls on the 10th of Tishri. See Lev. ifi1"24, Num. 29,~u.
14 Heb. lishkath palhedrin (ndptSpo 1). Cf. Midd. j4 (where the High Priest’s room is called ‘the wood-chamber’) and Par. 3* (‘the house of stone’). The Gemara (8b) explains that the name ‘counsellors’ was applied to the High Priests because they had become little more than royal officials who were changed year by year.
15 By becoming unclean or by suffering certain bodily defects. Cf. Ab. 5s.
19 Ex. 27 *°'1; so’"*. 19 See Tam. 4*, ‘The first bore the head and a hind kg’.
the Eastern Gate and pass before him oxen, rams, and sheep, that he may gain knowledge and become versed in the [Temple-] Service.
4. Throughout the seven days they did not withhold food and drink from him; but on the eve of the Day of Atonement toward nightfall they did not suffer him to eat much, since food induces sleep.
5. The elders of the Court delivered him to the elders of the priest¬ hood and they brought him up to the upper chamber of the House of Abtinas.1 They adjured him and took their leave and went away having said to him, ‘My lord High Priest, we are delegates of the Court, and thou art our delegate and the delegate of the Court. We adjure thee by him that made his name to dwell in this house that thou change naught of what we have said unto thee’. He turned aside and wept and they turned aside and wept.
6. If he was a Sage he used to expound [the Scriptures], and if not the disciples of the Sages used to expound before him. If he was versed in reading [the Scriptures] he read, and if not they read before him. And from what did they read before him? Out of Job and Ezra and Chronicles.1 Zechariah b. Kabutal says: Many times I read before him out of Daniel.
7. If he sought to slumber, young members of the priesthood3 would snap their middle finger before him and say to him, ‘My lord High Priest, get up and drive away [sleep] this once [by walking] on the[cold] pavement’. And they used to divert him until the time of slaughtering drew near.
8. Every day they used to remove the ashes from off the Altar at cock¬ crow, or near to it, either before it or after it; but on the Day of Atonement [they did so] at midnight, and on the Feast4 at the first watch. And before the [time of] cock-crow drew near the Temple Courts was filled with Israelites.
2. 1. Beforetime whosoever was minded to clear the Altar of ashes did so. If they were many they used to run and mount the [Altar-]Ramp6 and he that came first within four cubits secured the task. If two were equal the officer7 said to them, ‘Raise the finger’. And how many did they stretch out? One or two, but they did not stretch out the thumb in the Temple.
2. It once happened that two were equal and they ran and mounted the [Altar-] Ramp; and one of them pushed his fellow so that he fell and his leg was broken; and when the Court saw that they incurred danger they ordained that they should not clear the Altar save by lot. There were four lots: and this was the first lot.
3. The second lot [was to determine] who should slaughter, who should toss the blood, who should take away the ashes from the Inner Altar, and who should take away the ashes from the Candlestick and who should take up to the [Altar-] Ramp the members8 [of the Whole-offering] — the head and [right] hind leg, the two fore-legs, the rump and the [left] hind leg, the breast and the neck, and the two flanks, and the inwards; also [who should take up] the fine flour9 and the Baken Cakes10 and the wine. 1 1 Thus thirteen 1 Tam. il; Midd. i‘.
* For they are books that divert the mind and drive away sleep (Bert.).
J Some text* read ‘levites’. ♦ Passover, Pentecost and Tabernacles.
164 SECOND DIVISION: MOED priests secured a task. Ben Azzai said before R. Akiba in the name of R. Joshua: It was offered in the order in which it had walked.
4. [Atjthe third lot [the officer used to say], ‘Fresh priests come and draw lots for the incense!’ And at the fourth lot, ‘Fresh priests and old, who will take up the members from the [Altar-]Ramp to the Altar!’
5. The Daily Whole-offering was offered by nine, ten, eleven, or twelve [priests], never more and never less. Thus it was itself offered by nine; at the Feast [of Tabernacles] one held in his hand the flagon of water1 — and so they were ten; in the afternoon [it was offered] by eleven, [the Daily Whole-offering] itself by nine, while two held in their hands the two faggots of wood;2 on the Sabbath [it was offered] by eleven, itself by nine while *wo held in their hands the two dishes of frankincense for the Shewbread,3 •nd on a Sabbath that fell during the Feast [of Tabernacles] another held in his hand the flagon of water.
6. A ram was offered by eleven: the flesh by five, and the inwards, the tine flour, and the wine by two each.4 7. A bullock was offered by twenty-four: the head and the [right] hind leg — the head by one and the hind leg by two; the rump and the [left] hind leg — the rump by two and the hind leg by two; the breast and the neck — the breast by one and the neck by three; the two forelegs by two; the two flanks by two; the inwards, the fine flour, and the wine by three each. This applies to offerings of the congregation; but in private offerings [one priest] that is minded to offer may offer [all]. For the flaying and the dis¬ membering of both [the offerings of the congregation and private offerings] like rules apply.
3. 1. The officer said to them, ‘Go and see if the time is come for slaughter¬ ing’. If it was come, he that perceived it said, ‘It is daylight!’ Mattithiah b. Samuel5 used to say: [He that perceived it said,] ‘The whole east is alight’. ‘As far as Hebron?’ and he answered, ‘Yea!’
2. And why was this required of them? Because once when the light of the moon arose they thought that it was the dawn and slaughtered the Daily Whole-offering, and they had to take it away to the place of burning.6 They led the High Priest down to the place of immersion.7 This was the rule in the Temple: whosoever covered his feet must immerse himself, and whosoever made water must sanctify his hands and his feet.
3. None may enter the Temple Court for [an act of the Temple-] Service, even though he is clean, until he has immersed himself. On this day the High Priest five times immerses himself and ten times he sanctifies [his hands and his feet], each time, excepting this alone, in the Temple by the Parwah Chamber.8 4. They spread 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 raiments of gold and he put them on and sancti¬ fied his hands and his feet. They brought to him the Daily Whole-offering. He made the incision9 and another completed the slaughtering on his behalf; and he received the blood and tossed it.10 He went inside to burn the morning incense and to trim the lamps; and [he then went] to offer the * Midd. 5J. See below, 3*. * Slit the wind-pipe and gullet. See Hull. 1*.
head and the members [of the Daily Whole-offering] and the Baken Cakes and the wine.
5. The morning incense was offered between [the tossing of] the blood and [the burning of] the members; the afternoon incense between [the burning of] the members and the Drink-offerings.1 If the High Priest was aged or infirm they prepared for him hot water which they poured into the cold to abate its coldness.
6. They brought him to the Parwah Chamber which stood in holy ground.2 They spread a linen sheet between him and the people. He sanctified his hands and his feet and stripped off his clothes. R. Meir says: He [first] stripped off his clothes and afterward sanctified his hands and his feet. He went down and immersed himself, came up and dried himself. They brought him white garments; he put them on and sanctified his hands and his feet.