## Yoma Daf 26b

###### Yoma 26b:1
[Yoma 26b:1](https://torahapp.org/share/book/Yoma/r/26b:1)

הָהוּא דְּלָא כְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב וּדְלָא כְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
the opinion of **that** *tanna* would be **in accordance with neither** the opinion of **Rabbi Eliezer ben Ya’akov nor** the opinion of **Rabbi Yehuda,** as these five lotteries would include one for carrying the coal pan and another one for taking the limbs up to the altar.


###### Yoma 26b:2
[Yoma 26b:2](https://torahapp.org/share/book/Yoma/r/26b:2)

**מַתְנִי׳** תָּמִיד קָרֵב בְּתִשְׁעָה, בַּעֲשָׂרָה, בְּאַחַד עָשָׂר, בִּשְׁנֵים עָשָׂר. לֹא פָּחוֹת וְלֹא יוֹתֵר. כֵּיצַד? עַצְמוֹ בְּתִשְׁעָה. בֶּחָג, בְּיַד אֶחָד צְלוֹחִית שֶׁל מַיִם — הֲרֵי כָּאן עֲשָׂרָה.

**William Davidson Edition - English:**
**MISHNA:** The **daily offering is sacrificed** and its limbs are carried **by nine** priests, as mentioned in a previous mishna. These nine carry the limbs and the accompanying libations and meal-offerings. Occasionally, the service is performed **by ten** priests, occasionally **by eleven,** and sometimes **by twelve** priests; **no fewer** than nine **and no more** than twelve. **How so?** The daily offering **itself** is sacrificed **by nine** priests, as explained earlier. **On the festival** of *Sukkot* a priest **in** whose **hand** is **a jug of water** for the water libation is added, and **there are ten** priests. On *Sukkot*, a water libation is poured on the altar in addition to the standard wine libation.


###### Yoma 26b:3
[Yoma 26b:3](https://torahapp.org/share/book/Yoma/r/26b:3)

בֵּין הָעַרְבַּיִם בְּאַחַד עָשָׂר: הוּא עַצְמוֹ בְּתִשְׁעָה, וּשְׁנַיִם בְּיָדָם שְׁנֵי גְּזִירֵי עֵצִים. בַּשַּׁבָּת בְּאַחַד עָשָׂר: הוּא עַצְמוֹ בְּתִשְׁעָה, וּשְׁנַיִם בְּיָדָם שְׁנֵי בְּזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. וּבְשַׁבָּת שֶׁבְּתוֹךְ הַחַג בְּיַד אֶחָד צְלוֹחִית שֶׁל מַיִם.

**William Davidson Edition - English:**
**In the** daily **afternoon** offering, **eleven** priests participate in the service. How so? The daily offering **itself** is sacrificed **by nine, and** there are an additional **two** priests **in whose hands** are **two logs** that are placed on the altar. The mitzva of placing the two logs in the morning was assigned in the first lottery, as the Gemara explained earlier. **On Shabbat, eleven** priests participate. How so? The daily morning offering **itself** is performed **by nine, and** there are an additional **two** priests **in whose hands** are **two vessels of frankincense** that accompany **the shewbread.** This frankincense is burned on Shabbat. **And on Shabbat that** occurs **within the festival** of *Sukkot* there is an additional priest **in whose hand** is a **jug of water** for the water libation, for a total of twelve priests.


###### Yoma 26b:4
[Yoma 26b:4](https://torahapp.org/share/book/Yoma/r/26b:4)

**גְּמָ׳** אָמַר רַבִּי אַבָּא וְאִיתֵּימָא רָמֵי בַּר חָמָא, וְאִיתֵּימָא רַבִּי יוֹחָנָן: אֵין מְנַסְּכִין מַיִם בֶּחָג אֶלָּא בְּתָמִיד שֶׁל שַׁחַר. מִמַּאי? מִדְּקָתָנֵי: וּבְשַׁבָּת שֶׁבְּתוֹךְ הֶחָג בְּיַד אֶחָד צְלוֹחִית שֶׁל מַיִם. וְאִי סָלְקָא דַּעְתָּךְ בְּתָמִיד שֶׁל בֵּין הָעַרְבַּיִם מְנַסְּכִין, בַּחוֹל נָמֵי מַשְׁכַּחַתְּ לַהּ.

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Abba, and some say** it was **Rami bar Ḥama, and some say** it was **Rabbi Yoḥanan, said: On the festival** of *Sukkot* **they pour the water libation only** during the sacrifice of **the daily morning offering** and not in the afternoon. **From where** is this derived? It is derived **from** the fact **that it is taught** in the mishna: **And on Shabbat that** occurs **within the festival** of *Sukkot* there is a priest **in whose hand** is a **jug of water,** bringing the number of participating priests to twelve. **And if it should enter your mind** to say that **they pour** water **during the daily afternoon offering** also, if **so, you find** that there were twelve priests on **a weekday as well,** that is, during the intermediate days of the Festival: Nine priests for the daily offering, two to carry the logs, and one to pour the water.


###### Yoma 26b:5
[Yoma 26b:5](https://torahapp.org/share/book/Yoma/r/26b:5)

אָמַר רַב אָשֵׁי, אַף אֲנַן נָמֵי תְּנֵינָא: וְלַמְנַסֵּךְ אוֹמֵר לוֹ ״הַגְבַּהּ יָדֶיךָ״, שֶׁפַּעַם אַחַת נִסֵּךְ עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כׇּל הָעָם בְּאֶתְרוֹגֵיהֶן. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Rav Ashi said: We too have learned** this in a different mishna, that the water libation was offered only in the morning, as it was taught: **And they would say to the pourer: Raise your hand** so everyone will see as you pour the water into the aperture on the altar, in accordance with the proper procedure. This was done **because one time** a Sadducee priest, who did not accept that there is a mitzva of water libation, **poured** the water **onto his feet,** whereupon **all the people pelted him with their *etrogim*** in anger. Since the episode involved *etrogim*, it is apparent that it took place in the morning, when people have their *etrogim* with them. Since the mishna mentions the fact that it was *etrogim* that were used to pelt the priest, it is apparently coming to teach that the water libation takes place only in the morning. The Gemara concludes: Indeed, **learn from this** that it is so.


###### Yoma 26b:6
[Yoma 26b:6](https://torahapp.org/share/book/Yoma/r/26b:6)

תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: מִנַּיִין לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם שֶׁטָּעוּן שְׁנֵי גְּזִירֵי עֵצִים בִּשְׁנֵי כֹהֲנִים, שֶׁנֶּאֱמַר: ״וְעָרְכוּ עֵצִים״, אִם אֵינוֹ עִנְיָן לְתָמִיד שֶׁל שַׁחַר דִּכְתִיב: ״וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים בַּבֹּקֶר בַּבֹּקֶר וְעָרַךְ עָלֶיהָ״, תְּנֵיהוּ עִנְיָן לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם.

**William Davidson Edition - English:**
**It was taught** in a *baraita* that **Rabbi Shimon ben Yoḥai says: From where** is it derived **that the daily afternoon offering requires** that **two logs** be brought along with it, and that they must be brought **by two priests? As it is stated** with regard to the burnt-offering: “The sons of Aaron the priest shall put fire on the altar **and lay out wood** [***etzim***] in order upon the fire” (Leviticus 1:7). The word *etzim* is plural, which teaches that two logs are called for. **If this is not applicable to the daily morning offering, as it is** already **written about** the morning offering explicitly: **“And the priest shall burn wood on it every morning, and arrange** the burnt-offering **on it”** (Leviticus 6:5), **apply it to the daily afternoon offering.** The verse therefore teaches us that two logs should be added before that offering.


###### Yoma 26b:7
[Yoma 26b:7](https://torahapp.org/share/book/Yoma/r/26b:7)

וְאֵימָא אִידֵּי וְאִידֵּי בְּתָמִיד שֶׁל שַׁחַר, וְאָמַר רַחֲמָנָא: עֲבֵיד וַהֲדַר עֲבֵיד! אִם כֵּן, נֵימָא קְרָא ״וּבִעֵר״ ״וּבִעֵר״.

**William Davidson Edition - English:**
**But say** that **this and this,** i.e., both verses cited above, are dealing with **the daily morning offering, and** that **the Merciful One states** in the Torah: **Perform** the arrangement of wood **and then return and perform** it again. In other words, perhaps the Torah’s intention is that two logs be arranged on the altar twice in the morning, and that accounts for the two verses. The Gemara rejects this possibility: **If** it were **so,** the text **should** use the same expression both times and **say: “And he shall burn** wood on it,” and again: **“And he shall burn** wood on it.” Since the text does not do so, but instead employs two different verbs, saying: “They shall lay out wood” once and: “He shall burn wood” the second time, this indicates that the Torah is describing two different times.


###### Yoma 26b:8
[Yoma 26b:8](https://torahapp.org/share/book/Yoma/r/26b:8)

אִי כְּתַב רַחֲמָנָא ״וּבִעֵר״, הֲוָה אָמֵינָא חַד — אִין, תְּרֵי — לָא, קָא מַשְׁמַע לַן דְּנַעְבֵּיד חַד וְנַעְבֵּיד תְּרֵי!

**William Davidson Edition - English:**
The Gemara rejects this inference: **If the Merciful One had written** in the Torah: **“And he shall burn** wood on it” twice, **I would have said** it means that **one** priest should arrange the wood, **not two.** The change of terminology to a plural verb is therefore necessary because **it teaches us** that **one** priest **should perform** it the first time **and two** priests **should perform** it the second time, but they are both performed in the morning.


###### Yoma 26b:9
[Yoma 26b:9](https://torahapp.org/share/book/Yoma/r/26b:9)

אִם כֵּן, נֵימָא קְרָא: ״וּבִעֵר״ ״וּבִעֲרוּ״, אִי נָמֵי: ״וְעָרַךְ״ ״וְעָרְכוּ״, מַאי ״וּבִעֵר״ ״וְעָרְכוּ״? שְׁמַע מִינַּהּ כִּדְקָא אָמְרִינַן.

**William Davidson Edition - English:**
The Gemara rejects this: **If so,** if this were what the Torah wished to indicate, **the verse should say: “And he shall burn** wood” in the singular, and then, in the second verse, say: **And they shall burn** wood, in the plural, using the same verb both times, changing only the number of the verb. **Or, alternatively,** the verse should say: **And he shall lay out** wood, in the singular, and then, in the second verse, say: **“And they shall lay out** wood,” in the plural. **What** is the reason the Torah uses two different verbs in the two verses, stating: **“And he shall burn** wood” **and then: “And they shall lay out** wood”? **Learn from this as we have said,** that the Torah in these two verses is referring to two separate times of day, and the verse: “They shall lay out wood [*etzim*]” is referring to the daily afternoon offering, mandating that at that time “they,” i.e., two priests, shall lay out *etzim*, the plural term for wood, referring to two logs.


###### Yoma 26b:10
[Yoma 26b:10](https://torahapp.org/share/book/Yoma/r/26b:10)

תָּנֵי רַבִּי חִיָּיא: פַּיִיס פְּעָמִים שְׁלֹשָׁה עָשָׂר, פְּעָמִים אַרְבָּעָה עָשָׂר, פְּעָמִים חֲמִשָּׁה עָשָׂר, פְּעָמִים שִׁשָּׁה עָשָׂר.

**William Davidson Edition - English:**
**Rabbi Ḥiyya taught: Sometimes thirteen** priests were involved in sacrificing the daily offering, all these tasks being assigned in the second lottery, as the mishna taught earlier. But **sometimes fourteen** priests are chosen in this manner to participate, since on *Sukkot* an additional priest is chosen to pour the water libation. And **sometimes fifteen** priests are chosen, on Shabbat, when two priests are tasked with burning the frankincense in the vessels. And **sometimes sixteen** priests are chosen, on Shabbat that occurs during *Sukkot*, when three extra priests are added: One to pour the water and two to burn the frankincense.


###### Yoma 26b:11
[Yoma 26b:11](https://torahapp.org/share/book/Yoma/r/26b:11)

וְהָתַנְיָא שִׁבְעָה עָשָׂר!

**William Davidson Edition - English:**
The Gemara asks with regard to Rabbi Ḥiyya’s statement: **But wasn’t it taught** in a *baraita* that sometimes there are **seventeen** priests involved in the daily offering?


###### Yoma 26b:12
[Yoma 26b:12](https://torahapp.org/share/book/Yoma/r/26b:12)

הָהִיא דְּלָא כְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, אֶלָּא כְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The Gemara responds: **That** *baraita* is **not in accordance with** the opinion of **Rabbi Eliezer ben Ya’akov but is in accordance with** the opinion of **Rabbi Yehuda.** The seventeenth task of the daily morning offering referred to in the *baraita* is taking up the pieces of the offering from the ramp to the altar. According to Rabbi Eliezer ben Ya’akov, this task was not assigned to a new priest but was performed by the same priests who had brought the pieces to the ramp. The *baraita*, which does assign this task to a seventeenth priest, is therefore not in accordance with the opinion of Rabbi Eliezer ben Ya’akov. As the Gemara explained earlier, the opinions of Rabbi Yehuda and Rabbi Eliezer ben Ya’akov are mutually exclusive; consequently, since the *baraita* contradicts the opinion of Rabbi Eliezer ben Ya’akov, it must be in accordance with the opinion of Rabbi Yehuda. Rabbi Ḥiyya, however, adopted the view of Rabbi Eliezer ben Yaakov, and for this reason he taught that the maximum number of tasks assigned through the second lottery is only sixteen.


###### Yoma 26b:13
[Yoma 26b:13](https://torahapp.org/share/book/Yoma/r/26b:13)

**מַתְנִי׳** אַיִל קָרֵב בְּאַחַד עָשָׂר: הַבָּשָׂר בַּחֲמִשָּׁה, הַקְּרָבַיִים וְהַסּוֹלֶת וְהַיַּיִן בִּשְׁנַיִם שְׁנַיִם. פַּר קָרֵב בְּעֶשְׂרִים וְאַרְבָּעָה: הָרֹאשׁ וְהָרֶגֶל, הָרֹאשׁ בְּאֶחָד וְהָרֶגֶל בִּשְׁנַיִם. הָעוֹקֶץ וְהָרֶגֶל, הָעוֹקֶץ בִּשְׁנַיִם וְהָרֶגֶל בִּשְׁנַיִם. הֶחָזֶה וְהַגֵּרָה, הֶחָזֶה בְּאֶחָד וְהַגֵּרָה בִּשְׁלֹשָׁה. שְׁתֵּי יָדַיִם בִּשְׁנַיִם, וּשְׁתֵּי דְפָנוֹת בִּשְׁנַיִם, הַקְּרָבַיִים וְהַסּוֹלֶת וְהַיַּיִן בִּשְׁלֹשָׁה שְׁלֹשָׁה.

**William Davidson Edition - English:**
**MISHNA:** **A ram** that is brought for a communal burnt-offering **is sacrificed by eleven** priests. **The flesh** on the various limbs is taken **by five** priests, as in the case of the sheep of the daily offering. **The intestines, and the fine flour** of the meal-offering, **and the wine** of the libation are carried by **two** priests **each,** because the meal-offering and wine libation that accompany a ram are larger than those that accompany a sheep. **A bull** is **sacrificed by twenty-four** priests. How so? **The head and the** right **leg** are sacrificed first, but due to its size **the head** is carried **by one** priest **and the leg by two. The tail and the** left **leg** are carried as follows: **The tail** is sacrificed **by two and the leg by two. The breast and the neck** are carried as follows: **The breast** is offered **by one and the neck by three** priests. The **two forelegs** are carried **by two** priests, **and the two flanks** are carried **by two. The intestines and the fine flour and the wine** are carried **by three each,** because the meal-offering and wine libation that accompany a bull are larger than those that accompany a ram.


###### Yoma 26b:14
[Yoma 26b:14](https://torahapp.org/share/book/Yoma/r/26b:14)

בַּמֶּה דְּבָרִים אֲמוּרִים — בְּקׇרְבְּנוֹת צִיבּוּר. אֲבָל בְּקׇרְבַּן יָחִיד, אִם רָצָה לְהַקְרִיב — מַקְרִיב. הֶפְשֵׁיטָן וְנִיתּוּחָן שֶׁל אֵלּוּ וְאֵלּוּ שָׁוִין.

**William Davidson Edition - English:**
**In what** case **is this statement said,** that this is the sequence followed? It is **in** the case of **communal offerings. However, in** the case of **an individual offering** brought to fulfill a vow or an obligation, **if** a single priest **wishes to sacrifice** it alone **he** may **sacrifice** it alone, or if he chooses he may include other priests in the service. With regard to **the flaying and the cutting of** both **these,** individual offerings, and **those,** communal offerings, **they are equal,** as will be explained in the Gemara.


###### Yoma 26b:15
[Yoma 26b:15](https://torahapp.org/share/book/Yoma/r/26b:15)

**גְּמָ׳** תָּנָא: הֶפְשֵׁיטָן וְנִיתּוּחָן שָׁוִין בְּזָר.

**William Davidson Edition - English:**
**GEMARA:** A Sage **taught** in the *Tosefta*: The individual offerings and communal offerings are **equal** with regard to **their flaying and cutting,** in that these may be performed **by a non-priest.** They are not considered services that require priests.


###### Yoma 26b:16
[Yoma 26b:16](https://torahapp.org/share/book/Yoma/r/26b:16)

אָמַר חִזְקִיָּה: מִנַּיִין לְהֶפְשֵׁט וְנִיתּוּחַ שֶׁשָּׁוֶה בְּזָר? שֶׁנֶּאֱמַר: ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ״, נְתִינַת אֵשׁ בָּעֲיָא כְּהוּנָּה, הֶפְשֵׁט וְנִיתּוּחַ לָא בָּעֲיָא כְּהוּנָּה.

**William Davidson Edition - English:**
**Ḥizkiya said: From where** is it derived that they are **equal** with regard to **their flaying and cutting?** From where is it derived that flaying and cutting of offerings, whether individual or communal, may be performed **by a non-priest?** At first it is stated with regard to the burnt-offering: “And he shall flay the burnt-offering and cut it into its pieces” (Leviticus 1:6), and following that **it is stated: “The sons of Aaron the priest shall place fire on the altar”** (Leviticus 1:7). The fact that the sons of Aaron are mentioned in the verse about putting fire on the altar but not in the verse about flaying and cutting teaches that **placing fire** on the altar **requires priesthood,** i.e., it must be performed by priests, but **flaying and cutting do not require priesthood.**