## Yoma Daf 21b

###### Yoma 21b:1
[Yoma 21b:1](https://torahapp.org/share/book/Yoma/r/21b:1)

כְּלִי עֵץ הֶעָשׂוּי לְנַחַת הוּא, וְכׇל כְּלִי [עֵץ] הֶעָשׂוּי לְנַחַת אֵינוֹ מְקַבֵּל טוּמְאָה, וְחוֹצֵץ בִּפְנֵי טוּמְאָה. אֶלָּא מְלַמֵּד שֶׁמַּגְבִּיהִין אוֹתוֹ לְעוֹלֵי רְגָלִים, וְאוֹמְרִים לָהֶם: רְאוּ חִיבַּתְכֶם לִפְנֵי הַמָּקוֹם, שֶׁסִּילּוּקוֹ כְּסִדּוּרוֹ, שֶׁנֶּאֱמַר: ״לָשׂוּם לֶחֶם חוֹם בְּיוֹם הִלָּקְחוֹ״.

**William Davidson Edition - English:**
The Gemara asks: How is that possible? **It is a wooden vessel designated to rest** in a fixed place and not to be moved. And it was taught: **Any wooden vessel designated to rest** in a fixed place **is not susceptible to ritual impurity, and it serves as a barrier before impurity,** preventing its transmission. **Rather,** the fact that the table is described as pure **teaches** that the priests **lift it** in order to display the shewbread **to the Festival pilgrims, and they say to them: See how beloved you are before the Omnipresent, as** the bread is as hot at **its removal** on Shabbat, after a week on the table, **as** it was at **its arrangement, as it is stated: “To put out hot bread on the day it was taken away”** (I Samuel 21:7). Since the table was moved on occasion, it was not considered a wooden vessel designated to rest and was therefore susceptible to impurity. At the same time, it is clear that the miracle of the shewbread was a miracle performed outside the Sanctuary, as it was visible to all.


###### Yoma 21b:2
[Yoma 21b:2](https://torahapp.org/share/book/Yoma/r/21b:2)

וְתוּ לֵיכָּא? וְהָאָמַר רַב אוֹשַׁעְיָא: בְּשָׁעָה שֶׁבָּנָה שְׁלֹמֹה בֵּית הַמִּקְדָּשׁ, נָטַע בּוֹ כׇּל מִינֵי מְגָדִים שֶׁל זָהָב, וְהָיוּ מוֹצִיאִין פֵּירוֹתֵיהֶן בִּזְמַנָּן, וּכְשֶׁהָרוּחַ מְנַשֶּׁבֶת בָּהֶן נוֹשְׁרִין, שֶׁנֶּאֱמַר: ״יִרְעַשׁ כַּלְּבָנוֹן פִּרְיוֹ״. וּכְשֶׁנִּכְנְסוּ גּוֹיִם לַהֵיכָל יָבַשׁ, שֶׁנֶּאֱמַר: ״וּפֶרַח לְבָנוֹן אוּמְלָל״, וְעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחֲזִירָן, שֶׁנֶּאֱמַר: ״פָּרוֹחַ תִּפְרַח וְתָגֵל אַף גִּילַת וְרַנֵּן כְּבוֹד הַלְּבָנוֹן נִתַּן לָהּ״.

**William Davidson Edition - English:**
The Gemara asks: **And are there no more** miracles performed in the Temple? **But didn’t Rav Oshaya say: When Solomon built the Temple he planted all sorts of precious golden fruits there, and** these **brought forth their fruit in their** appointed **season** like other trees, **and when the wind blew them** the fruit **would fall, as it is stated: “May his fruits rustle like Lebanon”** (Psalms 72:16). This indicates that fruits grew in Lebanon, which the Sages interpreted as a reference to the Temple, which was built with cedar trees from Lebanon. **And when the gentiles entered the Sanctuary** the golden tree **withered, as it stated: “And the blossoms of Lebanon wither”** (Nahum 1:4). **And the Holy One, Blessed be He, will restore the** miraculous trees to Israel **in the future, as it is stated: “It shall blossom abundantly, it shall also rejoice and shout, the glory of Lebanon will be given to it”** (Isaiah 35:2). Apparently, there were additional miracles in the Temple.


###### Yoma 21b:3
[Yoma 21b:3](https://torahapp.org/share/book/Yoma/r/21b:3)

נִיסֵּי דִּקְבִיעִי לָא קָא חָשֵׁיב. הַשְׁתָּא דְּאָתֵית לְהָכִי: אָרוֹן וּכְרוּבִים נָמֵי, נִיסֵּי דִּקְבִיעִי נִינְהוּ.

**William Davidson Edition - English:**
The Gemara responds: The *tanna* **does not count perpetual miracles** on the list. The Gemara comments: **Now that you have arrived at this** solution, it can resolve an earlier difficulty as well: **The Ark and the cherubs** are also not counted, since **they too were perpetual miracles.**


###### Yoma 21b:4
[Yoma 21b:4](https://torahapp.org/share/book/Yoma/r/21b:4)

אָמַר מָר: וַעֲשַׁן הַמַּעֲרָכָה. וּמִי הֲוָה עָשָׁן בְּמַעֲרָכָה? וְהָתַנְיָא: חֲמִשָּׁה דְּבָרִים נֶאֶמְרוּ בָּאֵשׁ שֶׁל מַעֲרָכָה: רְבוּצָה כַּאֲרִי, וּבָרָה כַּחַמָּה, וְיֵשׁ בָּהּ מַמָּשׁ, וְאוֹכֶלֶת לַחִין כִּיבֵשִׁין, וְאֵינָהּ מַעֲלָה עָשָׁן!

**William Davidson Edition - English:**
§ **The Master said** in listing the miracles that even strong winds were unable to displace **the smoke of the arrangement of wood.** The Gemara asks: **And did smoke** rise from **the arrangement of wood** on the altar? **But wasn’t it taught** in a *baraita*: There were **five matters stated with regard to the fire of the arrangement of wood: It crouched** above the wood **like a lion; and it was** as **clear** as the light of the **sun; and it had substance** to the extent that it could be felt; it was powerful enough **to consume wet** wood **like dry** wood; **and it did not raise smoke.**


###### Yoma 21b:5
[Yoma 21b:5](https://torahapp.org/share/book/Yoma/r/21b:5)

כִּי קָא אָמְרִינַן — בִּדְהֶדְיוֹט. דְּתַנְיָא: ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ״, אַף עַל פִּי שֶׁאֵשׁ יוֹרֶדֶת מִן הַשָּׁמַיִם, מִצְוָה לְהָבִיא מִן הַהֶדְיוֹט.

**William Davidson Edition - English:**
The Gemara answers: **When we said** that the smoke was not displaced, indicating that the wood produced smoke, that was in reference to the fire brought by a **person, as it was taught** in a *baraita*: **“And the sons of Aaron the priest shall put fire upon the altar”** (Leviticus 1:7), indicating that **even though fire descends from the heavens,** still there is a special **mitzva to bring fire by a person.** The fire that the priests brought produced smoke, and the miracle related to that smoke.


###### Yoma 21b:6
[Yoma 21b:6](https://torahapp.org/share/book/Yoma/r/21b:6)

רְבוּצָה כַּאֲרִי. וְהַתַּנְיָא, אָמַר רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים: אֲנִי רְאִיתִיהָ, וּרְבוּצָה כְּכֶלֶב! לָא קַשְׁיָא: כָּאן — בְּמִקְדָּשׁ רִאשׁוֹן, כָּאן — בְּמִקְדָּשׁ שֵׁנִי.

**William Davidson Edition - English:**
The Gemara asks: And was the altar’s fire **crouched like a lion? But wasn’t it taught** in a *baraita*: **Rabbi Ḥanina, the deputy** High **Priest, said: I saw** the fire in the Temple and it was **crouched like a dog** and not a lion? The Gemara answers: This is **not difficult. Here,** where the *baraita* stated that the fire resembled a lion, it refers to the fire in the **First Temple; there,** where Rabbi Ḥanina, the deputy High Priest, said that the fire resembled a dog, it refers to the fire in the **Second Temple.**


###### Yoma 21b:7
[Yoma 21b:7](https://torahapp.org/share/book/Yoma/r/21b:7)

וּבְמִקְדָּשׁ שֵׁנִי מִי הֲוַאי? וְהָאָמַר רַב שְׁמוּאֵל בַּר אִינְיָא: מַאי דִּכְתִיב: ״וְאֶרְצֶה בּוֹ וְאֶכָּבֵד״, וְקָרֵינַן ״וְאֶכָּבְדָה״. מַאי שְׁנָא דִּמְחוּסַּר הֵ״א — אֵלּוּ חֲמִשָּׁה דְּבָרִים שֶׁהָיוּ בֵּין מִקְדָּשׁ רִאשׁוֹן לְמִקְדָּשׁ שֵׁנִי, וְאֵלּוּ הֵן: אָרוֹן וְכַפּוֹרֶת וּכְרוּבִים, אֵשׁ, וּשְׁכִינָה, וְרוּחַ הַקּוֹדֶשׁ, וְאוּרִים וְתוּמִּים. אָמְרִי: אִין, מִיהְוָה הֲוָה, סַיּוֹעֵי לָא מְסַיְּיעָא.

**William Davidson Edition - English:**
The Gemara asks: **And was there** fire that descended from the heavens **in the Second Temple? Didn’t Rav Shmuel bar Inya say: What is** the meaning of that **which is written** with regard to the Second Temple: “Go up to the hills and get wood and build the house; **and I will look on it favorably and I will be glorified [*ve’ekkaved*],** said the Lord” (Haggai 1:8)? Even though it is written *ve’ekkaved*, **we read it *ve’ikkavda*,** with an added letter *heh*. The Gemara explains: **What is different** that the word is **missing** the letter ***heh*? This** represents **five,** the numerological value of *heh*, **phenomena** that constituted the difference **between** the **First Temple** and the **Second Temple,** in that they were not in the Second Temple. **And these are: The Ark** of the Covenant, **and the Ark cover** upon it, **and the cherubs** that were on the Ark cover; **fire; and** the **Divine Presence; and the Divine Spirit; and the *Urim VeTummim*.** Apparently, there was no fire from heaven in the Second Temple. The Sages **say** in response: **Yes, there was** fire from heaven in the Second Temple; however, **it did not assist** in burning the offerings but was merely visible above the wood.


###### Yoma 21b:8
[Yoma 21b:8](https://torahapp.org/share/book/Yoma/r/21b:8)

תָּנוּ רַבָּנַן, שֵׁשׁ אִשּׁוֹת הֵן: יֵשׁ אוֹכֶלֶת וְאֵינָהּ שׁוֹתָה, וְיֵשׁ שׁוֹתָה וְאֵינָהּ אוֹכֶלֶת, וְיֵשׁ אוֹכֶלֶת וְשׁוֹתָה, וְיֵשׁ אוֹכֶלֶת לַחִין כִּיבֵשִׁין, וְיֵשׁ אֵשׁ דּוֹחָה אֵשׁ, וְיֵשׁ אֵשׁ אוֹכֶלֶת אֵשׁ.

**William Davidson Edition - English:**
Apropos the fire on the altar, the Gemara cites a related *baraita*. **The Sages taught** that **there are six kinds of fire: There is** fire that **consumes solids and does not consume liquids; and there is** fire that **consumes liquids and does not consume solids; and there is** fire that **consumes solids and consumes liquids; and there is** fire that **consumes wet** objects **like dry** objects; **and there is fire that repels** other **fire; and there is fire that consumes** other **fire.**


###### Yoma 21b:9
[Yoma 21b:9](https://torahapp.org/share/book/Yoma/r/21b:9)

יֵשׁ אֵשׁ אוֹכֶלֶת וְאֵינָהּ שׁוֹתָה — הָא דִּידַן. שׁוֹתָה וְאֵינָהּ אוֹכֶלֶת — דְּחוֹלִין. אוֹכֶלֶת וְשׁוֹתָה — דְּאֵלִיָּהוּ, דִּכְתִיב: ״וְאֶת הַמַּיִם אֲשֶׁר בַּתְּעָלָה לִחֵכָה״. אוֹכֶלֶת לַחִין כִּיבֵשִׁין — דְּמַעֲרָכָה. יֵשׁ אֵשׁ דּוֹחָה אֵשׁ — דְּגַבְרִיאֵל, וְיֵשׁ אֵשׁ אוֹכֶלֶת אֵשׁ — דִּשְׁכִינָה, דְּאָמַר מָר: הוֹשִׁיט אֶצְבָּעוֹ בֵּינֵיהֶם וּשְׂרָפָן.

**William Davidson Edition - English:**
The Gemara elaborates: **There is fire that consumes solids and does not consume liquids; that is our** standard fire that consumes dry items but does not dry liquids. 
Fire that **consumes liquids and does not consume solids** is the fever **of the sick** that dehydrates the body but does not consume the flesh. 
Fire that **consumes solids and consumes liquids** is the fire **of Elijah** the Prophet, **as it is written:** “And fire fell from the sky and consumed the offering and the wood and the stones and the earth, **and it licked up the water that was in the trench”** (I Kings 18:38). 
Fire that **consumes wet** objects **like dry** objects is the fire **of the arrangement of wood.** 
**There is fire that repels** other **fire;** that is the fire **of** the angel **Gabriel.** The book of Daniel relates that Gabriel was an angel of fire who descended to the fiery furnace, repelled the fire, and rescued Hananiah, Mishael, and Azariah, who had been cast inside. 
**And there is fire that consumes** other **fire;** that is the fire **of the Divine Presence, as the Master said** in another context: The Holy One, Blessed be He, **extended His finger** between the angels, who are also made of fire, **and burned them.** The fire of the Divine Presence consumed the fire of the angels.


###### Yoma 21b:10
[Yoma 21b:10](https://torahapp.org/share/book/Yoma/r/21b:10)

וַעֲשַׁן הַמַּעֲרָכָה, אֲפִילּוּ כׇּל הָרוּחוֹת שֶׁבָּעוֹלָם אֵין מְזִיזוֹת אוֹתוֹ מִמְּקוֹמוֹ? וְהָאָמַר רַבִּי יִצְחָק בַּר אַבְדִּימִי: בְּמוֹצָאֵי יוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג הַכֹּל צוֹפִין לַעֲשַׁן הַמַּעֲרָכָה. נוֹטֶה כְּלַפֵּי צָפוֹן — עֲנִיִּים שְׂמֵחִין וּבַעֲלֵי בָתִּים עֲצֵבִין, מִפְּנֵי שֶׁגִּשְׁמֵי שָׁנָה מְרוּבִּין וּפֵירוֹתֵיהֶן מַרְקִיבִין. נָטָה כְּלַפֵּי דָרוֹם — עֲנִיִּים עֲצֵבִין, וּבַעֲלֵי בָתִּים שְׂמֵחִין, מִפְּנֵי שֶׁגִּשְׁמֵי שָׁנָה מוּעָטִין, וּפֵירוֹתֵיהֶן מִשְׁתַּמְּרִין.

**William Davidson Edition - English:**
§ The Gemara asks: **And** with regard to **the smoke of the arrangement,** is it so that **even if all the winds in the world come and blow it, they do not move it from its place** and it rises directly heavenward? **Didn’t Rabbi Yitzḥak bar Avdimi say: At the conclusion of the final day of the festival** of *Sukkot*, **everyone looks to the smoke of the arrangement of wood;** if the wind blew from the south and the smoke **tends toward the north,** the **poor were glad and the homeowners were sad.** This is **because** it was a sign **that the year’s rains would be plentiful,** producing an abundant crop on the one hand, **but** on the other hand, **the fruit would rot** due to the humidity, rendering it impossible to store the abundant harvest. This forced the landowners to sell quickly at a lower price. And if a northern wind caused the smoke to **tend toward the south, the poor were sad and the homeowners were glad, because** it was an indication **that the year’s rains would be sparse.** The yield would be low, and it would be easy **to store the fruit** and sell it at a higher price.


###### Yoma 21b:11
[Yoma 21b:11](https://torahapp.org/share/book/Yoma/r/21b:11)

נָטָה כְּלַפֵּי מִזְרָח — הַכֹּל שְׂמֵחִין. כְּלַפֵּי מַעֲרָב — הַכֹּל עֲצֵבִין! דְּאָזֵיל וְאָתֵי כְּדִיקְלֵי, וְאִבַּדּוֹרֵי לָא הֲוָה מִיבַּדַּר.

**William Davidson Edition - English:**
If a western wind caused the smoke to tend **to the east,** that was an indication that there would be sufficient rainfall to ensure a substantial crop, and at the same time, it would be possible to store the fruit, and **everyone was glad.** If an eastern wind caused the smoke to tend **to the west** that was an indication that there would be a drought because eastern winds do not bring rain, **and everyone was sad.** Apparently, wind causes the smoke rising from the arrangement of wood to move. The Gemara responds: The smoke **comes and goes like a palm tree,** swaying in the wind, **but it did not disperse.**


###### Yoma 21b:12
[Yoma 21b:12](https://torahapp.org/share/book/Yoma/r/21b:12)

אָמַר מָר: כְּלַפֵּי מִזְרָח — הַכֹּל שְׂמֵחִין, כְּלַפֵּי מַעֲרָב — הַכֹּל עֲצֵבִין. וּרְמִינְהוּ: מִזְרָחִית — לְעוֹלָם יָפָה, מַעֲרָבִית — לְעוֹלָם קָשָׁה, רוּחַ צְפוֹנִית — יָפָה לַחִטִּין בְּשָׁעָה שֶׁהֵבִיאוּ שְׁלִישׁ, וְקָשָׁה לַזֵּיתִים בִּזְמַן שֶׁהֵן חוֹנְטִין, רוּחַ דְּרוֹמִית — קָשָׁה לַחִטִּין בְּשָׁעָה שֶׁהֵבִיאוּ שְׁלִישׁ, וְיָפָה לַזֵּיתִים בִּזְמַן שֶׁהֵן חוֹנְטִין.

**William Davidson Edition - English:**
**The Master said:** If a western wind caused the pillar of smoke to tend **to the east everyone is glad;** if an eastern wind caused the smoke to tend **to the west everyone was sad. And** the Gemara **raised a contradiction,** as the Sages said: **An eastern** wind **is always good; a western** wind **is always bad; a northern** wind **is good for wheat when** it has **reached one-third** of its potential growth, **and bad for olives when they are ripening; a southern** wind **is bad for wheat when** it has **reached one-third** of its potential growth, **and good for olives when they are ripening.**


###### Yoma 21b:13
[Yoma 21b:13](https://torahapp.org/share/book/Yoma/r/21b:13)

וְאָמַר רַב יוֹסֵף, וְאִיתֵּימָא מָר זוּטְרָא: וְסִימָנָיךְ — שֻׁלְחָן בַּצָּפוֹן, וּמְנוֹרָה בַּדָּרוֹם. הַאי מְרַבֵּה דִּידֵיהּ, וְהַאי מְרַבֵּה דִּידֵיהּ!

**William Davidson Edition - English:**
**And Rav Yosef said, and some say it was Mar Zutra** who said it: **And your mnemonic** for which is good for wheat and which for olives is that in the Temple the **table was in the north and the candelabrum was in the south** of the Sanctuary. Bread made out of wheat was placed on the table, and oil made out of olives was burned in the candelabrum. The wind coming from **this** side, the north, **increased its own** component, wheat; **and** the wind coming from **this** side, the south, **increased its own** component, olives. In any event, there are contradictory opinions with regard to the effect of western and eastern winds.


###### Yoma 21b:14
[Yoma 21b:14](https://torahapp.org/share/book/Yoma/r/21b:14)

לָא קַשְׁיָא: הָא — לַן, וְהָא — לְהוּ.

**William Davidson Edition - English:**
The Gemara responds: This is **not difficult: This** opinion that a wind from the east is good **is for us,** in Babylonia. Babylonia is a land whose water is plentiful, and a dry east wind will not harm the crop at all. **This** opinion that a wind from the east is harmful **is for them,** in Eretz Yisrael. That is a land where water is sparse, and the dry east wind will dry the land and ruin the crops.


###### Yoma 21b:15
[Yoma 21b:15](https://torahapp.org/share/book/Yoma/r/21b:15)

**הֲדַרַן עֲלָךְ שִׁבְעַת יָמִים**