4. If the drink-offerings2 were already made holy in the vessel3 [of ministry] and the animal-offering was found invalid, and there was also there another animal-offering, they may be offered with it; otherwise they are left to become invalid by remaining overnight.4 Bread is not required with the young5 of [a mother-beast that was brought as] a Thank-offering, or with its Substitute,6 or with a beast that was set apart in the place of another that was set apart and was lost; for it is written, And he shall offer with the sacrifice of thank-offering;7 for the Thank-offering [itself alone] is the bread required; the bread is not required for its young or for what is brought in its stead or for its Substitute.
5. If a man said, ‘I pledge myself to a Thank-offering’, he must bring both it and the bread thereof from what is unconsecrated. [If he pledged himself to offer] the Thank-offering from what is unconsecrated and the bread thereof from Tithe,8 he must none the less bring both the Thank- offering and the bread thereof from what is unconsecrated. [If he pledged himself to offer] the Thank-offering from Tithe and the bread thereof from what is unconsecrated he may do so. [If he pledged himself to offer] both the Thank-offering and the bread thereof from Tithe, he may do so; but he may not bring it from Second Tithe wheat but only from [what was bought with] Second Tithe redemption money.
6. Whence do we learn that if a man says, ‘I pledge myself to a Thank- offering’, he may bring it only from what is unconsecrated? Because it is written, And thou shalt sacrifice the passover unto the Lord thy God of the flock and the herd.9 But is not the Passover-offering brought only from the lambs or from the goats? Why then is it written, of the flock and the herd? It is but to compare with the Passover-offering whatsoever is brought from the flock and the herd: like as the Passover-offering is offered in duty bound and offered only from what is unconsecrated, so whatsoever is offered in duty bound may be offered only from what is unconsecrated. Hence if a man says, ‘I pledge myself to a Thank-offering’, or ‘I pledge myself to a Peace-offering’, since these are offered in duty bound they may be offered only from what is unconsecrated. The drink-offerings in every case may be offered only from what is unconsecrated.
8. 1. All the [Meal-]offerings of the congregation or of the individual may be offered from [what is grown] within the Land [of Israel] or outside the Land, from fresh [produce]10 or from old, save only the Omer n and the Two Loaves,12 which must be offered only from fresh produce and from [what 1 App. I. 47. 2 Under ‘drink-offerings’ the Meal-offerings are also included.
* Meaning ‘Second Tithe’, which, in accordance with the Law, he had brought up to Jerusalem to consume either in kind or by spending its money equivalent. See p. 73, 10 Grown from the present year’s harvest, as opposed to produce from the previous year.
50Z FIFTH DIVISION: KODASHIM is grown] within the Land. Moreover they must be offered from the choicest [produce]. Which is the ‘choicest [produce]’? Michmas1 and Zenoha2 come first in their quality of fine flour; and second to them is Hapharaim3 in the valley. The produce from any land was valid, but they used to bring it [only] from these places.
2. They may not bring it4 from a manured field or from an irrigated field or from a tree-plantation. Yet if they did so it was valid. How was it made ready? In the first year a man would break up fresh ground and in the second sow it seventy days before Passover; thus it would bring forth fine flour in abundance. How was it tested? The [Temple-]treasurer used to thrust his hand into it; if dust came up therein it is invalid until it is sifted [afresh]. If it had become maggoty it is invalid.
3. Tekoa5 comes first in its quality of oil. Abba Saul says: Second to it is Regeb6 beyond Jordan. Oil from any land was valid, but they used to bring it [only] from these places. They may not bring it from a manured field or from an irrigated field or from a field sown with seed between the olive-trees, yet if they did so it was valid. They may not bring oil made from unripe olives and if they did so it was invalid. They may not bring it from dried olives which had been soaked in water or from pre¬ served or stewed olives, and if they did so it was invalid.
4. There are three [ways of making ready the] olives, and from each of them come three kinds of oil. The first [way of making ready the] olives is this: the olives are gathered from the top of the tree, and pounded and put into the basket (R. Judah says: Around the basket);7 this [gives] the first [kind of oil]. The olives are then pressed under the beam (R. Judah says: With stones);8 this [gives] the second [kind]. They are again ground and pressed; this [gives] the third [kind]. The first kind is fit for the Candle¬ stick, and the others for the Meal-offerings. The second [way of making ready the] olives is this: they are gathered [from the tree] at roof -level, 9 and pounded and put into the basket (R. Judah says: Around the basket); this [gives] the first [kind of oil]. The olives are then pressed under the beam (R. Judah says: With stones); this [gives] the second [kind]. They are again ground and pressed; this [gives] the third [kind]. The first kind is fit for the Candlestick, and the others for the Meal-offerings. The third [way of making ready the] olives is this: They are packed in the house until they are fully ripe, and then brought up and dried on the roof; they are then pounded and put into the basket (R. Judah says: Around the basket); this [gives] the first [kind of oil]. They are then pressed under the beam (R. Judah says: With stones); this gives the second [kind]. They are again ground and pressed; this [gives] the third [kind]. The first is [fit] for the Candlestick and the others for the Meal-offerings.
5. Than the first kind of oil from the first [way of making ready the] olives there is none better; the second kind of oil from the first [way of making ready the] olives, and the first kind of oil from the second [way of making ready the] olives are equal. The third kind of oil from the first 1 Ezra 2 27; the Michmash of i Sam. 132.
2 Variants: Zuniha, Zataha. Cf. Zanoah, Josh, is34' be. 3 Josh. 19'*.
* It is matter for dispute whether the reference is to the flour for the Omer and the Two Loaves, or for the Meal-offerings generally. s Amos i1. 6 Cf. Ant. xm. xv. 5.
’ Not on the bottom, but adhering to the sides so that the oil before collecting would trickle down and not accumulate sediment.
8 The heavier pressure of the beam would squeeze out solid matter also.
* i.e. from the lower branches where the olives ripen later.
[way of making ready the] olives, and the second kind of oil from the second [way of making ready the] olives, and the first kind of oil from the third [way of making ready the] olives — these are equal. The third kind of oil from the second [way of making ready the] olives and the second kind of oil from the third [way of making ready the] olives — these are equal. Than the third kind of oil from the third [way of making ready the] olives there is none worse. Moreover it might be inferred that the Meal-offerings require the purest olive oil: if the Candlestick, which appertains not to eating, needs pure olive oil, how much more then do the Meal-offerings, which appertain to eating, need pure olive oil! But Scripture says, Pure olive oil beaten for the light but not pure olive oil beaten for the Meal- offerings.
6. From whence did they bring the wine? Keruthin2 and Hattulim3 come first in their quality of wine; second to them are Beth Rimmah and Beth Luban4 in the hill-country, and Kefar Signah5 in the valley. The wine from any country was valid, but they used to bring it [only] from these places. They may not bring it from a manured field or from an irrigated field or from vineyards sown with seed between the vines; but if they did so it was valid. They may not bring it from sun-dried grapes, but if they did so it was valid. They may not bring old wine. So Rabbi. But the Sages declared it valid. They may not bring wine that had been sweetened or smoked or cooked, and if they did so it was invalid. They may not bring it [of grapes grown on] trellised vines but only from vines growing from the ground and from tended vineyards.
7. They did not put it in large store-vessels but in small jars, and they did not fill up the jars to the brim, so that its savour might spread. They did not take the wine that was at the mouth of the jar because of the scum or that at the bottom because of the lees; but from the third part that was in the midst thereof. How was it tested? The [Temple-]treasurer used to sit with a reed in his hand; when [all] the froth was poured away he struck with the reed. R. Jose b. R. Judah says: Wine on which scum has formed is invalid, for it is written, They shall be unto you without blemish, and their Meal-offering;6 and They shall be unto you without blemish, also their drink offerings P 9. 1. There were two dry-measures in the Temple, the Tenth8 and the Half-Tenth. R. Meir says: A Tenth-measure, a [second] Tenth-measure, and a Half-tenth. For what purpose served the Tenth-measure? By it they used to measure all the Meal-offerings. They did not use a Three [-Tenths measure] for [the Meal-offering9 for] a bullock, or a Two[-Tenths measure] for [the Meal-offering for] a ram, but they measured them by Tenths. For what purpose served the Half-Tenth measure? By it they used to measure the Baken Cakes10 of the High Priest [which were offered] the half in the morning and the half in the afternoon.
2. There were seven liquid-measures in the Temple: the Hin, the Half- 1 Variant: Karuhim. Neub. (p. 83) suggests Coreae (Ant. xiv. iii. 4) in the north of Judea.
3 Variant: Attulim. Perhaps (Neub., p. 83) Kefr Hatla, north of Gilgal.
4 The present Beit Rima and Lubban, both about 20 miles north-west of Jerusalem.
* Neub. (p. 84) suggests Sulcneh, near Jaffa.
* Of an Ephah. * See below par. 3.
504 FIFTH DIVISION: KODASHIM Hin, the Third-of-a-LLn, the Quarter-Hm, the Log, the Half-Log and the Quarter -Leg'. R. Eliezer b. R. Zadok says: There were notches on the Hin measure [to mark] thus far for [the Meal-offering for] a bullock, thus far for [the Meal-offering for] a ram, and thus far for [the Meal-offering for] a lamb. R. Simeon says: There was no Hin measure there at all, for what would be its use? But there was there a further measure of one and a half logs, by which they measured the flour for the High Priest’s Meal¬ offering — a log and a half in the morning and a log and a half in the afternoon.
3. For what purpose served the Quarter-Leg? [To measure] a quarter- fog of water for the leper1 and a quarter-fog of oil for the Nazi rite. 2 For what purpose served the Half-Log? [To measure] a half-fog of water for the Suspected Adulteress3 and a half-fog of oil for the Thank-offering.4 And with the Log they used to measure [the oil] for all the Meal-offerings. Even for a Meal-offering of sixty Tenths5 they measured out sixty logs. R. Eliezer b. Jacob says: Even for a Meal-offering of sixty Tenths they used only the One-Log measure, for it is written, For a Meal-offering even a log of oil.6 Six [fogs] were required for a bullock, four for a ram, and three for a lamb; three and a half for the Candlestick, a half-fog for each lamp.
4. They may mix the drink-offerings7 of rams with the drink-offerings of bullocks, or the drink-offerings of lambs with the drink-offerings of [other] lambs, or the drink-offerings of the offering of an individual with the drink-offering of the offering of the congregation, or the drink-offering of one day with the drink-offering of the day before; but they may not mix the drink-offerings of lambs with the drink-offerings of bullocks or of rams. If each was mingled by itself and they were then mixed together, they remain valid; but if they were mixed together before each was mingled by itself, they become invalid. Although the Meal-offering of the lamb that was offered with the Omer was doubled,8 the drink-offerings thereof were not doubled.
5. All measures in the Temple were heaped up save only that of the High Priest which in itself contained heaped up measure.9 Of liquid measures their overflow was holy; but of dry measures their overflow was not holy. R. Akiba says: Liquid measures are holy, therefore their over¬ flow is holy; but dry measures are not holy, therefore their overflow is not holy. R. Jose says: Not because of that, but because that [by adding a surplus, what is in] the liquid measure is stirred up,10 but [what is in] the dry measure is not stirred up.
6. All the offerings of an individual or of the congregation require drink-offerings1 1 save only the Firstling, the Tithe [of Cattle], the Passover¬ offering, the Sin-offering, and the Guilt-offering;12 but the Sin-offering and the Guilt-offering of the leper13 require drink-offerings.
7. None of the offerings of the congregation requires laying on of hands 1 Lev. 1451, 3 For his cakes and wafers. Num. 615. 3 Num. 5”; Sot. 22.
7 The term here includes Meal-offerings.
8 Lev. 2313. Two Tenths instead of the usual single Tenth.
9 Its contents with flattened surface equalled that of the contents of the others when heaped up.
10 The overflow is not of the surplus liquid only but also of liquid already made holy inside the measure.
11 Num. I5lf. Meal-offerings are here also intended.
13 Which are excluded by the terms of Num. 153.
18 Lev. J410 explicitly prescribes Meal-offerings.
save only the bullock that is offered for the transgression [of the congrega¬ tion] against any of the commandments,1 and the scapegoat.2 R. Simeon says: Also the goats offered by reason of idolatry.3 All the offerings of an individual require laying on of hands save only the Firstling, the Tithe [of Cattle], and the Passover-olfering. [If a man dies]4 his heir may per¬ form the laying on of hands and bring the drink-offerings; and he may offer another beast in its stead.5 8. All may perform the laying on of hands6 excepting a deaf-mute, an imbecile, a minor, a blind man, a gentile, a slav$, an agent, or a woman. The laying on of hands is a residue7 of the commandment. Both hands must be laid upon the head; and in the place8 where they lay on the hands there they slaughter the beast and the slaughtering straightway follows the laying on of hands.
9. Greater stringency applies to the laying on of hands than to waving, and [greater stringency applies also] to waving than to the laying on of hands; for the one may perform the waving on behalf of any other fellow- owners, but the one may not perform the laying on of hands on behalf of any other fellow-owners. Greater stringency applies to waving, for waving has place both in the offerings of the congregation and in the offerings of the individual, and for beasts that are alive and after they are slaughtered, and for things that have life and for things that have not life; not so is it with the laying on of hands.
10. 1. R. Ishmael says: If the Omer9 was brought on the Sabbath, it was taken from [only] three seahs 10 [of barley]; if on a weekday, from five. But the Sages say: It is all one whether it was a Sabbath or a weekday: it was taken from three seahs. R. Hanina the Prefect of the Priests says: On a Sabbath it was reaped by one man and with one sickle and into one basket; and on a weekday it was reaped by three and into three baskets and with three sickles. But the Sages say: It is all one whether it was a Sabbath or a weekday: it was reaped by three and into three baskets and with three sickles.
2. The prescribed rite for the Omer is that it should be brought from [barley growing] near by. If [the crop] near Jerusalem was not yet ripe, it could be brought from any place. It once happened that it was brought from Gaggoth1 ' Zarifin, and the Two Loaves12 from the plain of En Soker.13 3. How was it made ready? The messengers of the court used to go out on the eve of the Festival-day and tie the com in bunches while it was yet unreaped to make it the easier to reap; and the towns near by all assembled there together that it might be reaped with much pomp. When it grew dark he called out, ‘Is the sun set?’ and they answered, ‘Yea!’ ‘Is the sun set?’ and they answered, ‘Yea!’ ‘Is this a sickle?’ and they answered * Leaving a beast set apart as an offering.
I Lev. 27**; and both the beasts are holy. 6 Lev. i4.
7 i.e. an act which may remain over, unperformed, since the efficacy of the atonement lie* in the sprinkling of the blood. Cf. Neg. 14**. * The Temple Court.
* The Tenth of an Ephah of flour offered as a Meal-offering from the Omer, the sheaf of barley, on the second day of Passover; Lev. 23***.
10 Enough barley was reaped to make three seahs of meal. See above, 6*.
11 Variant: Gannoth, 'gardens of’. Neub., p. 81, suggests Sarafand, near Lydda.
” The 'fountain of Sychar’ (cf. John 4*). Perhaps the modem Askar, one mile east of Nablus.
506 FIFTH DIVISION: KODASHIM ‘Yea!’ ‘Is this a sickle?’ and they answered, ‘Yea!’ ‘Is this a basket?’ and they answered ‘Yea!’ ‘Is this a basket?’ and they answered, ‘Yea!’ On the Sabbath he called out, ‘On this Sabbath?’ and they answered, ‘Yea!’ ‘On this Sabbath?’ and they answered, ‘Yea!’ ‘Shalllreap?’ and they answered, ‘Reap!’ ‘Shall I reap?’ and they answered ‘Reap!’ He used to call out three times for every matter, and they answered, ‘Yea!’ ‘Yea!’ ‘Yea!’ Wherefore was all this? Because of the Boethuseans1 who used to say: The Omer may not be reaped at the close of a Festival-day.
4. They reaped it, put it into the baskets, and brought it to the Temple Court. They used to parch it with fire to fulfil the ordinance that it should be parched with fire.2 So R. Meir. But the Sages say: They used to beat it with reeds and the stems of plants that the grains should not be crushed; then they put it into a hollow tube3 wherein were holes so that the fire might prevail over all of it. They spread it out in the Temple Court so that the wind blew over it. They put it in a grist-mill and took therefrom a Tenth [of an Ephah of flour] which was sifted through thirteen sieves. What remained was redeemed and could be consumed by any one; it was liable to Dough-offering4 but exempt from Tithes. R. Akiba declares it liable both to Dough-offering and to Tithes. Then they came to the Tenth, put in oil5 and the frankincense thereof, poured in the oil, mingled it, waved it,6 and brought it near,7 took from it the Handful and offered it; and the residue was consumed by the priests.
5. After the Omer had been offered they used to go out and find the market of Jerusalem full of meal and parched corn, though this was not with the consent of the Sages. So R. Meir. R. Judah says: They used to do so with the consent of the Sages. After the Omer was offered the new corn was forthwith permitted; but for them that lived far off it was permitted only after midday. After the Temple was destroyed R. Johanan b. Zakkai ordained that it should be forbidden throughout the day of the waving.8 R. Judah said: Is it not forbidden in the Law, in that it is written, Until this selfsame day?9 Why was it permitted to them that lived far off [im¬ mediately] after midday? Because they knew that the court would not be dilatory therewith.
6. The Omer rendered [the fresh produce] permitted throughout the country, and the Two Loaves10 [rendered it permitted] within the Temple. None could offer Meal-offerings or First-fruits11 or the Meal-offering per¬ taining to offerings of beasts before the Omer; and if they did so it was invalid. Nor could they offer them before the Two Loaves; but if they did so it was valid.
7. Wheat, barley, spelt, goat-grass, and oats are subject to Dough¬ offering,12 and they can be included together;13 and they are forbidden as 1 In rabbinical terminology synonymous with Sadducees. They held (cf. p. 213, n. 12) that Lev. 2311, ‘the morrow after the Sabbath’, must be taken in its literal sense, the day following the first Sabbath after Passover. The Pharisees, however, interpreted ‘Sabbath’ in this verse as meaning ‘Festival-day’, i.e. the first day of Passover.
5 A part of the log of oil before the fine flour was put in. See above, s3.
6 See above, 5s. 7 See above, s6. 8 i.e. the second day of Passover.
9 Lev. 2314. i.e. until the day was completed, which, according to R. Judah, overrides the following words, ‘until ye have brought your oblation’.
10 Seven weeks later, at Pentecost, 11 Bikk. i3. 12 See Hall. I1. Cf. Pes. 2s.
13 To make up the amount of dough (five quart et-kabs) which becomes liable to the law of Dough-offering. See Hall. 42.
fresh produce before Passover, and they may not be reaped before the Omer.1 If they had taken root before the Omer the Omer makes them permitted; otherwise they are forbidden until the next [year’s] Omer is offered.
8. They may reap [the crop before the Omer ] in irrigated fields in the plains, but they may not heap it up. The men of Jericho used to reap it with the consent of the Sages, but they stacked it against the consent of the Sages; and the Sages did not reprove them. They may reap unripe corn and use it as cattle fodder. R. Judah said: When? If a man had begun [to reap it] before it had reached a third of its growth. R. Simeon says: He may reap it and use it as fodder even after it has reached a third of its growth.
9. It may be reaped if the ground is needed for seedlings or as a station for mourning2 or that the House of Study be not impeded.3 It may not be bound in bundles but must be left in small heaps. The rule of the Omer is that it shall be brought from standing corn; but if this cannot be found it may be brought from the sheaves. The rule is that it shall be brought from fresh grain; but if this cannot be found it may be brought from dried grain. The rule is that it shall be reaped by night; but if it is reaped by day it is valid. Moreover the reaping [of the Omer ] overrides the Sabbath.
11. 1. The Two Loaves4 were kneaded separately and baked separately. The [loaves of the] Shewbread5 were kneaded separately and baked in pairs. They were made ready in a mould; and when they were taken from the oven they were again put in a mould lest they suffer any hurt.
2. The Two Loaves and the Shewbread were alike in that they were kneaded and rolled outside but baked inside [the Temple Court] and the making of them did not override the Sabbath. R. Judah says: They were wholly made ready inside [the Temple Court]. R. Simeon says: It was always the custom to say, The Two Loaves and the Shewbread were valid whether made in the Temple Court or in Bethphage.6 3. The Baken Cakes7 of the High Priest were kneaded, rolled, and baked within [the Temple Court] and the making of them overrode the Sabbath. R. Akiba laid down a general rule:8 Any work that can be done on the day before the Sabbath does not override the Sabbath, but what cannot be done on the day before the Sabbath overrides the Sabbath.
4. All Meal-offerings [prepared] within [the Temple Court] must be prepared in a [sacred] vessel, but those [prepared] outside [the Temple Court] need not be prepared in a [sacred] vessel. Of what manner9 [were the two kinds of loaves?] The Two Loaves were seven [handbreadths] long and four wide and their horns10 were four fingerbreadths [high]. The [loaves of the] Shewbread were ten [handbreadths] long and five wide and their horns were seven fingerbreadths [high]. R. Judah says: Lest thou shouldest err [remember but the words] ZaDaD, YaHaZ.11 Ben Zoma 1 Some texts transpose ‘Passover’ and 'Omer’ in this sentence, giving a clearer sense.
3 If there was no room in the House of Study a space may be cleared in the field.
8 See Shab. 19’; Pes. 62. 9 Many texts omit ‘of what manner’.
10 Small pieces of dough put on the four upper corners after the manner of the horns of the Altar.
11 The six consonants of these words have, respectively, the numerical values 7, 4, 4, to, 508 FIFTH DIVISION: KODASHIM says: And thou shalt set upon the table shewbread in my sight continually.1 it shall have [all] its surfaces visible.
5. The table was ten [handbreadths] long and five wide. [The loaves of] the Shewbread were ten [handbreadths] long and five wide; each loaf was set lengthwise across the breadth of the table and two and a half handbreadths were doubled over on either side so that its length filled the entire breadth of the table. So R. Judah. R. Meir says: The table was twelve [handbreadths] long and six wide and the [loaves of the] Shewbread were ten long and five wide; each loaf was set lengthwise across the breadth of the table and two handbreadths wrere doubled over on either side, and a space of two handbreadths was left in the midst, so that the wind could blow between them. Abba Saul says: There they used to put the two dishes of frankincense pertaining to the Shewbread. They said to him: Is it not written, And thou shalt put pure frankincense upon (ral) each row?2 He answered: But is it not written, And next unto (fal) him shall be the tribe of Manasseh?3 6. There were four golden stays4 there having their upper ends fashioned into branches;5 two of them supported the one row and two the other. And there were twenty-eight reeds, each [shaped] like the half of a hollowed reed, fourteen for the one row and fourteen for the other row.6 Neither the ordering of the reeds nor the removal thereof overrode the Sabbath, but they used to enter in on the day before the Sabbath and draw them out and lay them lengthwise on the table. Every object that was in the Temple was laid lengthwise7 parallel with the length of the House.
7. In the Porch at the entering in of the House8 were two tables, 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 the table of gold they laid the Shewbread 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 where¬ on the Shewbread lay continually. Four priests entered in, two having the two rows [of Shewbread] in their hands and two the two dishes [of frankin¬ cense]; and four went before them, two to take away the two rows and two to take away the two dishes. They that brought them in stood at the north side with their faces to the south; and they that took them away stood at the south side with their faces to the north. These drew [the old loaves] away and the others laid [the new loaves] down, and [always] one hand- breadth of the one overlay one handbreadth of the other, for it is written, Before me continually.1 R. Jose says: Although these [first] took away [the old loaves] and [then] the others laid [the new loaves] down, even this fulfils the rule of ‘continually’. They went out and laid them on the table of gold that was in the Porch. They burnt the dishes [of frankincense] and