## Tamid Daf 27b

###### Tamid 27b:1
[Tamid 27b:1](https://torahapp.org/share/book/Tamid/r/27b:1)

הָנִיחָא לְמַאן דְּאָמַר אַבְנֵטוֹ שֶׁל כֹּהֵן גָּדוֹל לֹא זֶהוּ אַבְנֵטוֹ שֶׁל כֹּהֵן הֶדְיוֹט. אֶלָּא לְמַאן דְּאָמַר אַבְנֵטוֹ שֶׁל כֹּהֵן הֶדְיוֹט זֶהוּ אַבְנֵטוֹ שֶׁל כֹּהֵן גָּדוֹל, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara explains the difficulty: If one maintains that the mishna permits the priests to place the vestments beneath their heads, **this works out well according to the one who said** that **the belt of the High Priest is not the same as the belt of an ordinary priest.** Although the belt of the High Priest was made of both wool and linen, the belt of ordinary priests, like the rest of their vestments, were made entirely of linen and did not contain diverse kinds. **But according to the one who said** that **the belt of an ordinary priest is the same as the belt of the High Priest, what is there to say?** Since the belt contained diverse kinds, how could the mishna possibly permit the priests to sleep upon their vestments?


###### Tamid 27b:2
[Tamid 27b:2](https://torahapp.org/share/book/Tamid/r/27b:2)

וְכִי תֵּימָא: כִּלְאַיִם בַּעֲלִיָּה וּלְבִישָׁה הוּא דְּאָסוּר, אֲבָל מֵימַךְ תּוּתֵיהּ שַׁפִּיר דָּמֵי, וְהָתַנְיָא: ״לֹא יַעֲלֶה עָלֶיךָ״ – אֲבָל אַתָּה מַצִּיעוֹ תַּחְתֶּיךָ. אֲבָל אָמְרוּ חֲכָמִים: אָסוּר לַעֲשׂוֹת כֵּן, שֶׁמָּא תִּיכָּרֵךְ נִימָא אַחַת עַל בְּשָׂרוֹ.

**William Davidson Edition - English:**
**And if you would say** that with regard to **diverse kinds it is** only **placing** the garment **upon** oneself **or wearing** it **that is prohibited, but** as for **spreading** it **beneath you,** it is **permitted,** this explanation is difficult. **But isn’t it taught** in a *baraita*: The verse states: **“Neither shall there come upon you** a garment of diverse kinds” (Leviticus 19:19). One should infer as follows: **But you may spread** a garment of diverse kinds **beneath you,** in order to lie upon it. The *baraita* continues: This is the *halakha* by Torah law, **but the Sages said** that **it is prohibited to do so, lest a single fiber wrap** itself **upon his flesh,** which would cause him to be in transgression of the Torah prohibition. Accordingly, the priests should not be permitted to place vestments made of diverse kinds beneath their heads.


###### Tamid 27b:3
[Tamid 27b:3](https://torahapp.org/share/book/Tamid/r/27b:3)

וְכִי תֵּימָא דְּמַפְסֵיק מִידֵּי, וְהָאָמַר רַבִּי שִׁמְעוֹן, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, אָמַר רַבִּי יוֹסֵי בֶּן שָׁאוּל מִשּׁוּם קְהָלָא קַדִּישָׁא שֶׁבִּירוּשָׁלַיִם: אֲפִילּוּ עֶשֶׂר מַצָּעוֹת זוֹ עַל גַּב זוֹ, וְכִלְאַיִם תַּחְתֵּיהֶן – אָסוּר לִישַׁן עֲלֵיהֶן. אֶלָּא שְׁמַע מִינַּהּ, נֶגֶד רָאשֵׁיהֶן.

**William Davidson Edition - English:**
**And if you would say** that the priests could place the vestments beneath their heads in such a manner **that something separates** between their flesh and the vestments, as the fibers could not wrap themselves upon their flesh, such conduct would still be prohibited. **Doesn’t Rabbi Shimon say** that **Rabbi Yehoshua ben Levi says** that **Rabbi Yosei ben Shaul says in the name of the holy community in Jerusalem: Even** if there are **ten mattresses** piled **one atop the other and** a garment of **diverse kinds** is placed **beneath** all of **them, it is prohibited to sleep upon them?** This is because the rabbinic decree applies equally to all cases, irrespective of whether the concern that motivated the decree exists. **Rather,** one may **conclude from** here that the mishna permits the vestments to be placed only **next to their heads.**


###### Tamid 27b:4
[Tamid 27b:4](https://torahapp.org/share/book/Tamid/r/27b:4)

וְאִי בָּעֵית אֵימָא: בְּאוֹתָן שֶׁאֵין בָּהֶן כִּלְאַיִם. רַב אָשֵׁי אָמַר: בִּגְדֵי כְהוּנָּה קָשִׁין הֵן, דְּאָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: הָא נַמְטָא גַּמְדָּא דְּנַרֶשׁ – שַׁרְיָא.

**William Davidson Edition - English:**
The Gemara suggests alternative solutions: **And if you wish, say** instead that the mishna does permit the priests to place the vestments beneath their heads, as it is referring **to those** vestments **that do not contain diverse kinds. Rav Ashi says:** The mishna permits the priests to place even the belt that contains diverse kinds beneath their heads. This is because the **priestly vestments,** and specifically the belt, **are stiff,** and therefore it is not prohibited to lie on them. **As Rav Huna, son of Rabbi Yehoshua, said: This stiff felt [*namta*],** which is manufactured **in** the city of **Neresh** and is made of diverse kinds, **is permitted.** The prohibition of diverse kinds applies only to items that are similar to garments, which one derives pleasure from wearing. A stiff garment does not provide warmth, and is therefore not included in this prohibition.


###### Tamid 27b:5
[Tamid 27b:5](https://torahapp.org/share/book/Tamid/r/27b:5)

תָּא שְׁמַע: בִּגְדֵי כְהוּנָּה, הַיּוֹצֵא בָּהֶן לִמְדִינָה – אָסוּר. וּבַמִּקְדָּשׁ, בֵּין בִּשְׁעַת עֲבוֹדָה וּבֵין שֶׁלֹּא בִּשְׁעַת עֲבוֹדָה – מוּתָּר. מִפְּנֵי שֶׁבִּגְדֵי כְהוּנָּה נִיתְּנוּ לֵיהָנוֹת בָּהֶן. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara returns to discuss the earlier dilemma, of whether it is permitted to derive benefit from priestly vestments. **Come** and **hear** a *baraita*: With regard to the **priestly vestments,** the act of **one who leaves** the Temple dressed **in them** and goes out **to the country,** i.e., outside the Temple, is **prohibited. But in the Temple, both at the time of** the Temple **service and not at the time of** the **service,** wearing the vestments is **permitted, as it is permitted to derive benefit from the priestly vestments.** The Gemara concludes: One may **conclude from** the *baraita* that it is permitted to derive benefit from the priestly vestments.


###### Tamid 27b:6
[Tamid 27b:6](https://torahapp.org/share/book/Tamid/r/27b:6)

וּבַמְּדִינָה לָא? וְהָתַנְיָא: בְּעֶשְׂרִים וְאֶחָד בּוֹ – יוֹם הַר גְּרִיזִים, דְּלָא לְמִיסְפַּד, כִּדְאִיתָא בְּיוֹמָא פֶּרֶק ״בָּא לוֹ כֹּהֵן גָּדוֹל קָרוֹב וְכוּ׳״?!

**William Davidson Edition - English:**
According to the *baraita*, the priestly vestments may not be worn outside the Temple. The Gemara asks: **And** is it **not** permitted to wear the priestly vestments **in** the rest of **the country,** outside the Temple? **But isn’t it taught** in a *baraita*, in connection with a date mentioned in *Megillat Ta’anit*: **On the twenty-first of** Tevet, this is **the day of Mount Gerizim, which** was established as a festive day, and therefore it is **not** permitted **to eulogize.** This date was established as a festive day because the Temple was saved from destruction on that day, due to the actions of Shimon HaTzaddik, the High Priest, **as it is** related **in** tractate ***Yoma*** (69a), in the seventh **chapter,** which begins: **The High Priest came close** to read the Torah.


###### Tamid 27b:7
[Tamid 27b:7](https://torahapp.org/share/book/Tamid/r/27b:7)

עַד אִיבָּעֵית אֵימָא: רְאוּיִין הֵן לְבִגְדֵי כְהוּנָּה.

**William Davidson Edition - English:**
The *baraita* relates that Shimon HaTzaddik went to greet Alexander the Macedonian wearing the priestly vestments. The Gemara in *Yoma* cites the complete *baraita*, **up to** the Gemara’s explanation as to why Shimon HaTzaddik wore the priestly vestments outside the Temple: **If you wish, say** that Shimon HaTzaddik did not wear consecrated priestly vestments. Rather, he wore garments that were **fit to be priestly vestments,** i.e., they were made of the same material and design.


###### Tamid 27b:8
[Tamid 27b:8](https://torahapp.org/share/book/Tamid/r/27b:8)

וְאִי בָּעֵית אֵימָא: ״עֵת לַעֲשׂוֹת לַה׳ הֵפֵרוּ תּוֹרָתֶךָ״.

**William Davidson Edition - English:**
**And if you wish, say** instead that he did in fact wear consecrated priestly vestments. Although this is usually prohibited, in this instance it was permitted due to the principle: **“It is time to act for the Lord; they have nullified Your Torah”** (Psalms 119:126). In times of great need, such as when one seeks to prevent the destruction of the Temple, it is permitted to violate the *halakha* for the sake of Heaven, and the actions of Shimon HaTzaddik indeed averted the destruction.


###### Tamid 27b:9
[Tamid 27b:9](https://torahapp.org/share/book/Tamid/r/27b:9)

אֵירַע קֶרִי בְּאֶחָד מֵהֶן [וְכוּ׳].

**William Davidson Edition - English:**
§ The mishna teaches (25b): If **a seminal emission befell one of** the priests and rendered him ritually impure, he would leave the Chamber of the Hearth and he would walk through the circuitous passage that extended beneath the Temple, as he could not pass through the Temple courtyard, due to his impurity.


###### Tamid 27b:10
[Tamid 27b:10](https://torahapp.org/share/book/Tamid/r/27b:10)

מְסַיַּיע לֵיהּ לְרַבִּי יוֹחָנָן, דְּאָמַר: מְחִילּוֹת לֹא נִתְקַדְּשׁוּ. בַּעַל קֶרִי מִשְׁתַּלֵּחַ חוּץ לִשְׁנֵי מַחֲנוֹת.

**William Davidson Edition - English:**
The Gemara notes that this mishna **supports** the opinion of **Rabbi Yoḥanan, who says:** The **tunnels** beneath the Temple Mount **were not sanctified,** neither with the sanctity of the Temple courtyard nor with the sanctity of the Temple Mount. The Gemara cites a related statement of Rabbi Yoḥanan: **A man who experienced a seminal emission is sent outside of two camps,** the camp of the Divine Presence and the camp of the Levites. Accordingly, he may not remain in the Temple courtyard, which has the status of the camp of the Divine Presence, nor on the Temple Mount, which has the status of the camp of the Levites.


###### Tamid 27b:11
[Tamid 27b:11](https://torahapp.org/share/book/Tamid/r/27b:11)

וְהַנֵּרוֹת דּוֹלְקִין מִכָּאן וּמִכָּאן כּוּ׳. רַב סָפְרָא הֲוָה יָתֵיב בְּבֵית הַכִּסֵּא, אֲתָא רַבִּי אַבָּא נְחַר לֵיהּ. אֲמַר לֵיהּ: לֵיעוּל מָר!

**William Davidson Edition - English:**
The mishna teaches: **And the lamps were burning on this** side **and on that** side of the passage…and there was a bathroom of honor in the Chamber of Immersion. This was its honor: If one found the door closed, he would know that there was a person there, and he would wait for him to exit before entering. The Gemara relates: **Rav Safra was sitting in the bathroom** when **Rabbi Abba came** along. Since there was no door, Rabbi Abba **coughed** outside **to** alert anyone within of his presence and thereby inquire whether he could enter. Rav Safra **said to** Rabbi Abba: **Enter, Master,** and Rabbi Abba therefore entered the bathroom.


###### Tamid 27b:12
[Tamid 27b:12](https://torahapp.org/share/book/Tamid/r/27b:12)

בָּתַר דְּנָפֵיק, אֲמַר לֵיהּ רַבִּי אַבָּא: עַד כָּאן לָא סְלֵיקְתְּ לְשֵׂעִיר, גְּמַרְתְּ מִילֵּי דְּשֵׂעִיר?! לָאו הָכִי תְּנַן: מְצָאוֹ נָעוּל – בְּיָדוּעַ שֶׁיֵּשׁ שָׁם אָדָם! לְמֵימְרָא דְּלָא מִיבְּעֵי לֵיהּ לְמֵיעַל!

**William Davidson Edition - English:**
**When he came out, Rabbi Abba said to** Rav Safra: **Until now,** although you have traveled widely, **you have never entered Seir,** the land of the Edomites, who behave immodestly. Nevertheless, **you have learned the ways of Seir. Didn’t we learn this** in the mishna: If one **found** the door **closed, it was known that there was a person there,** and one would wait for him to exit before entering. This serves **to say that** a person **should not enter** the bathroom while another person is inside. Therefore, Rav Safra should not have told Rabbi Abba to enter.


###### Tamid 27b:13
[Tamid 27b:13](https://torahapp.org/share/book/Tamid/r/27b:13)

וְרַב סָפְרָא סָבַר: דִּלְמָא מְסוּכָּן הוּא. כִּדְתַנְיָא, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: עַמּוּד הַחוֹזֵר – מֵבִיא אֶת הָאָדָם לִידֵי הִדְרוֹקָן, סִילוֹן הַחוֹזֵר – מֵבִיא אֶת הָאָדָם לִידֵי יֵרָקוֹן.

**William Davidson Edition - English:**
The Gemara explains that **Rav Safra** told Rabbi Abba to enter because he **thought: Perhaps** Rabbi Abba **is in danger.** Rav Safra was concerned that if Rabbi Abba waited for him to exit, Rabbi Abba might jeopardize his health, **as it was taught** in a *baraita* that **Rabban Shimon ben Gamliel says: A column** of feces **that is held back,** because one refrains from relieving himself, **causes a person to** suffer from **edema [*hidrokan*]. A stream** of urine **that is held back causes a person to** suffer from **jaundice [*yerakon*].**


###### Tamid 27b:14
[Tamid 27b:14](https://torahapp.org/share/book/Tamid/r/27b:14)

אֲמַר לֵיהּ רַב לְחִיָּיא בְּרֵיהּ, וְכֵן אֲמַר לֵיהּ רַב הוּנָא לְרַבָּה בְּרֵיהּ: חַשֵּׁיךְ תַּקֵּין נַפְשָׁךְ, וּקְדֵים תַּקֵּין נַפְשָׁךְ – כִּי הֵיכִי דְּלָא תִּרְחַק. תּוּב וְגַלִּי. כַּסִּי וְקוּם.

**William Davidson Edition - English:**
**Rav said to his son Ḥiyya, and likewise Rav Huna said to his son Rabba: Relieve yourself** when it **gets dark, and relieve yourself before** daybreak, even if you have no particular need to do so. The reason is that the streets are mostly empty at these times, and one can relieve himself near his home without concern that he might be seen. This is important, **so that** you **will not** have to relieve yourself during the day, when the streets are full, and you will be compelled to retain your feces while you **distance yourself,** which is liable to jeopardize your health. Furthermore, when relieving yourself, you should behave modestly. **Sit** down first **and** only then **uncover** yourself; afterward, **cover** yourself first **and** only then **stand up.**


###### Tamid 27b:15
[Tamid 27b:15](https://torahapp.org/share/book/Tamid/r/27b:15)

שְׁטוֹף וּשְׁתִי. [שְׁטוֹף] וְאַחֵית. וּכְשֶׁאַתָּה שׁוֹתֶה מַיִם – שְׁפוֹךְ מֵהֶן, וְאַחַר כָּךְ תֵּן לְתַלְמִידֶךָ.

**William Davidson Edition - English:**
With regard to drinking, these *amora’im* instructed their sons: When you drink wine, **rinse** the cup first **and** only then **drink** from it; after you drink, **rinse** the cup **and** only then **set** it back in its place. **But when you drink water,** it is not necessary to rinse the cup afterward; rather, **pour** out some **of the** water to rinse the rim of the cup, **and afterward you may give** the cup **to your student,** if he wants to drink.


###### Tamid 27b:16
[Tamid 27b:16](https://torahapp.org/share/book/Tamid/r/27b:16)

כִּדְתַנְיָא: לֹא יִשְׁתֶּה אָדָם מַיִם וְיִתֵּן לְתַלְמִידוֹ, אֶלָּא אִם כֵּן שָׁפַךְ מֵהֶן. וּמַעֲשֶׂה בְּאֶחָד שֶׁשָּׁתָה מַיִם וְלֹא שָׁפַךְ מֵהֶן, וְנָתַן לְתַלְמִידוֹ, וְאוֹתוֹ תַּלְמִיד אִיסְטְנִיס הָיָה, וְלֹא רָצָה לִשְׁתּוֹת, וּמֵת בַּצָּמָא. בְּאוֹתָהּ שָׁעָה אָמְרוּ: לֹא יִשְׁתֶּה אָדָם מַיִם וְיִתֵּן לְתַלְמִידוֹ אֶלָּא אִם כֵּן שָׁפַךְ מֵהֶן. רַב אָשֵׁי אָמַר: הִילְכָּךְ, הַאי תַּלְמִידָא דְּשָׁפֵיךְ קַמֵּי רַבֵּיהּ – לֵית בֵּיהּ מִשּׁוּם אַפְקִירוּתָא.

**William Davidson Edition - English:**
**As it is taught** in a *baraita*: **A person should not drink water and give** the remaining water **to his student, unless he** first **poured** some **of it** out. **And** there was **an incident involving a certain** individual **who drank water and did not pour** some **of it** out, **and he gave** the cup **to his student. And that student was a delicate person [*istenis*], and** due to his sensitivity **he did not want to drink** from the cup, **and he died of thirst. At that time,** the Sages **said: A person should not drink water and give** the remaining water **to his student unless** he first **poured** some **of it** out. **Rav Ashi said: Therefore,** in the case of **this student who pours** water from the cup that his teacher drank from first, even if he does so **in the presence of his teacher,** his actions **are not** prohibited **due to disrespect [*afkiruta*].**


###### Tamid 27b:17
[Tamid 27b:17](https://torahapp.org/share/book/Tamid/r/27b:17)

כׇּל מִילֵּי לָא תִּיפְלוֹט בְּאַפֵּי רַבָּךְ, בַּר מִקָּרָא וְדַיְיסָא, דְּכִפְתִילָה שֶׁל אֲבָר דָּמוּ.

**William Davidson Edition - English:**
With regard to eating, these *amora’im* instructed their sons: In the case of **anything** that you are eating, if the food causes you to salivate and you need to spit out the saliva, **do not spit** it **out in the presence of your teacher,** as it is disrespectful, **except** in the case **of** a dish of **gourd or porridge.** If one is eating gourds or porridge he may spit out the saliva even in the presence of his teacher, **as** the saliva generated by these items is **like** a molten **bar of lead,** and refraining from spitting it out would be dangerous.


###### Tamid 27b:18
[Tamid 27b:18](https://torahapp.org/share/book/Tamid/r/27b:18)

תְּנַן הָתָם: אִישׁ הַר הַבַּיִת הָיָה מְחַזֵּר עַל כָּל מִשְׁמָר וּמִשְׁמָר, וַאֲבוּקוֹת דּוֹלְקוֹת לְפָנָיו. וְכׇל מִשְׁמָר שֶׁאֵינוֹ עוֹמֵד וְאוֹמֵר לוֹ: ״אִישׁ הַר הַבַּיִת

**William Davidson Edition - English:**
§ **We learned** in a mishna **elsewhere** (*Middot* 1:2): **The man [*ish*]** in charge of overseeing the watches **of the Temple Mount would circulate** nightly **among each and every watch post,** to ascertain that the watchmen were awake and performing their duty properly. **And** there were **lit torches** carried **before him,** so that the watchmen would see him approaching. **And** at **every watch post where** the watchman would **not stand** up, the man would test whether the watchman was sleeping; **and the man of the Temple Mount** would **say to him:**