## Yoma Daf 33b

###### Yoma 33b:1
[Yoma 33b:1](https://torahapp.org/share/book/Yoma/r/33b:1)

וְכִי עָיֵיל לְהֵיכָל — בְּמִזְבֵּחַ פָּגַע בְּרֵישָׁא. דְּתַנְיָא: שֻׁלְחָן בַּצָּפוֹן מָשׁוּךְ מִן הַכּוֹתֶל שְׁתֵּי אַמּוֹת וּמֶחֱצָה, וּמְנוֹרָה בַּדָּרוֹם מְשׁוּכָה מִן הַכּוֹתֶל שְׁתֵּי אַמּוֹת וּמֶחֱצָה. מִזְבֵּחַ מְמוּצָּע וְעוֹמֵד בְּאֶמְצַע וּמָשׁוּךְ כְּלַפֵּי חוּץ קִימְעָא. וְנוֹקְמֵיהּ, לַהֲדַיְיהוּ? כֵּיוָן דִּכְתִיב: ״וְאֶת הַמְּנוֹרָה נֹכַח הַשֻּׁלְחָן״, בָּעֵינַן דְּחָזוּ אַהֲדָדֵי.

**William Davidson Edition - English:**
**And when** he **enters the Sanctuary** it is **the altar** that **he encounters first,** before reaching the candelabrum; therefore, he performs the service of the altar before removing the ashes from the lamps, **as it was taught** in a *baraita*: The **table** stood **in the north** of the Sanctuary, **removed two and a half cubits from the wall. And** the **candelabrum** stood **in the south** of the Sanctuary, **removed two and a half cubits from the wall. The altar was centered and standing in the middle** of the Sanctuary, **removed a bit outward.** Therefore, one encounters the altar first. The Gemara questions the essence of the matter: **And let us stand** the altar **alongside** the table and the candelabrum; why was it removed outward? The Gemara answers: It is **because it is written: “And the candelabrum opposite the table”** (Exodus 26:35); **we require that they are visible to each other.** Were the altar aligned with the table and the candelabrum, it would interpose between them.


###### Yoma 33b:2
[Yoma 33b:2](https://torahapp.org/share/book/Yoma/r/33b:2)

אָמַר רָבָא: שְׁמַע מִינַּהּ מִדְּרֵישׁ לָקִישׁ, עַבּוֹרֵי דְּרָעָא אַטּוֹטֶפְתָּא אָסוּר. הֵיכִי עָבֵיד? מִדְּרָעָא לְטוֹטֶפְתָּא.

**William Davidson Edition - English:**
**Rava said: Conclude from** the statement **of Reish Lakish** that one may not forego performance of any of the mitzvot, that it is **prohibited to forego** donning the phylacteries **of the arm** in order to don the **phylacteries** of the head, as when donning phylacteries, one encounters the arm first. **How does he conduct** himself? He proceeds **from** the phylacteries **of the arm** to the **phylacteries** of the head.


###### Yoma 33b:3
[Yoma 33b:3](https://torahapp.org/share/book/Yoma/r/33b:3)

וַהֲטָבַת חָמֵשׁ נֵרוֹת קוֹדֵם לְדַם הַתָּמִיד, וְדַם הַתָּמִיד קוֹדֵם לַהֲטָבַת שְׁתֵּי נֵרוֹת. מַאי טַעְמָא? אָמַר אַבָּיֵי: הָהוּא ״בַּבֹּקֶר בַּבֹּקֶר״ דִּשְׁנֵי גְּזִירֵי עֵצִים דְּלָא צְרִיכִי, שְׁדִינְהוּ לְהָכָא. חַד שִׁדְיֵיהּ לַהֲטָבַת חָמֵשׁ נֵרוֹת — דְּלִיקְדְּמֵיהּ לְדַם הַתָּמִיד, וְחַד שִׁדְיֵיהּ לְדַם הַתָּמִיד — דְּנִקְדְּמֵיהּ לַהֲטָבַת שְׁתֵּי נֵרוֹת.

**William Davidson Edition - English:**
§ Abaye continued: **And removal of ashes from five lamps precedes** the slaughter and the receiving and sprinkling of the **blood** of **the daily** morning **offering.** The sprinkling of **the blood of the daily offering precedes the removal of ashes from** the **two** remaining **lamps** of the candelabrum. The Gemara asks: **What is the reason** for this? **Abaye said:** Take **that** phrase: **In the morning, in the morning,** written with regard to **the two logs, which is unnecessary** to establish the time for performance of that service, as its precedence was explained due to its association with the arrangement of wood. And **cast** that extraneous phrase **to here,** and apply it to other elements of the morning service. If the phrase is superfluous in its context, apply it elsewhere where a *halakha* can be derived. **Cast one** term: In the morning, and apply it **to removal of ashes from five lamps** so **that it** will **precede the blood of the daily offering. And cast one** term: In the morning, and apply it **to the blood of the daily offering,** so **that it** will **precede the removal of ashes from** the **two** additional **lamps.**


###### Yoma 33b:4
[Yoma 33b:4](https://torahapp.org/share/book/Yoma/r/33b:4)

חַד שִׁדְיֵיהּ לַהֲטָבַת חָמֵשׁ נֵרוֹת, דְּלִיקְדְּמֵיהּ לְדַם הַתָּמִיד — דְּהָכָא תְּלָתָא וְהָכָא תְּרֵי.

**William Davidson Edition - English:**
The Gemara elaborates: **Cast one** term: In the morning, and apply it **to removal of ashes from five lamps** so **that it** will **precede the blood of the daily offering, as here,** there are **three** instances of: In the morning; two instances are written explicitly with regard to removal of ashes from the lamps (see Exodus 30:7) and one is written with regard to the two logs. **And here,** with regard to the blood of the daily offering, there are **two** instances of the phrase; one explicit mention in the text (see Exodus 29:39) and one written with regard to the two logs.


###### Yoma 33b:5
[Yoma 33b:5](https://torahapp.org/share/book/Yoma/r/33b:5)

וְחַד שִׁדְיֵיהּ לְדַם הַתָּמִיד — דְּנִקְדְּמֵיהּ לַהֲטָבַת שְׁתֵּי נֵרוֹת. אַף עַל גַּב דְּהָכָא תְּרֵי וְהָכָא תְּרֵי — מְכַפֵּר עָדִיף.

**William Davidson Edition - English:**
**And cast one** term: In the morning, **to the blood of the daily offering** so **that it** will **precede the removal of ashes from** the **two** additional **lamps. Although here,** with regard to removal of ashes from the lamps, there are **two** instances of the phrase: In the morning, **and here,** with regard to the blood of the daily offering, there are **two** instances of the phrase: In the morning, one written and one cast from the portion of two logs, the blood of the daily offering takes precedence because an act that **effects atonement,** the sprinkling of blood, takes **precedence.**


###### Yoma 33b:6
[Yoma 33b:6](https://torahapp.org/share/book/Yoma/r/33b:6)

אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי, וְאֵימָא: חַד שִׁדְיֵיהּ לְדִישּׁוּן מִזְבֵּחַ הַפְּנִימִי, דְּנִקְדְּמֵיהּ לְדַם הַתָּמִיד — דְּהָכָא תְּלָתָא וְהָכָא תְּרֵי. וְחַד שִׁדְיֵיהּ לְדַם הַתָּמִיד, דְּנִקְדּוֹם לַהֲטָבַת חָמֵשׁ נֵרוֹת — דְּאַף עַל גַּב דְּהָכָא תְּרֵי וְהָכָא תְּרֵי, מְכַפֵּר עָדִיף! אִם כֵּן אַפְסוֹקֵי בְּמַאי מַפְסְקַתְּ לְהוּ?

**William Davidson Edition - English:**
**Rav Pappa said to Abaye: And say** instead, **cast one** of the extraneous phrases: In the morning, and apply it **to** the **removal of ashes** from **the inner altar,** so **that it** will **precede the blood of the daily offering, as here** there are **three** instances of the phrase **and there** there are **two. And cast one** of the extraneous phrases: In the morning, and apply it **to the blood of the daily offering** so **that it** will **precede the removal of ashes from five lamps,** and say that **although here** there are **two** instances of the phrase: In the morning, **and here** there are **two** instances of the phrase: In the morning, still an act that **effects atonement,** the sprinkling of blood, takes **precedence.** Abaye dismisses this question by saying: **If** the blood of the daily offering precedes the removal of ashes from five lamps, **with what will you demarcate** between the removal of ashes from five lamps and the removal of ashes from two lamps?


###### Yoma 33b:7
[Yoma 33b:7](https://torahapp.org/share/book/Yoma/r/33b:7)

הָנִיחָא לְרֵישׁ לָקִישׁ, דְּאָמַר: לָמָּה מְטִיבִין וְחוֹזְרִים וּמְטִיבִין — כְּדֵי לְהַרְגִּישׁ כׇּל הָעֲזָרָה כּוּלָּהּ, שַׁפִּיר.

**William Davidson Edition - English:**
**That** works out **well** according to the opinion of **Reish Lakish,** who **said: Why does** the priest **remove the ashes from** five lamps of the candelabrum **and** then **return and remove the ashes from** two lamps of the candelabrum rather than arrange all seven lamps at once? It is **in order to enliven** those present in the **entire** Temple **courtyard,** since people are coming and going to fulfill this mitzva with great ceremony. It works out **well** according to the opinion of Reish Lakish, because he says there is no need for any other service to demarcate between removal of ashes from five lamps and removal of ashes from two.


###### Yoma 33b:8
[Yoma 33b:8](https://torahapp.org/share/book/Yoma/r/33b:8)

אֶלָּא לְרַבִּי יוֹחָנָן, דְּאָמַר: ״בַּבֹּקֶר בַּבֹּקֶר״ — חַלְּקֵהוּ לִשְׁנֵי בְקָרִים, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
**However,** according to **Rabbi Yoḥanan, who said** the following based on the verse: “And Aaron shall burn upon it incense of sweet spices; in the morning, in the morning, when he removes the ashes from the lamps” (Exodus 30:7); take the term **in the morning, in the morning,** and **divide** the service of removal of ashes from the lamps **into two mornings,** i.e., into two parts, by performing a service in between, **what can be said?** According to Rabbi Yoḥanan, since the result would be that there is no service demarcating between the five lamps and the two lamps, there is no alternative to interpreting the matter in accordance with the explanation of Abaye.


###### Yoma 33b:9
[Yoma 33b:9](https://torahapp.org/share/book/Yoma/r/33b:9)

אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: הַאי ״בַּבֹּקֶר בַּבֹּקֶר״ דְּעֵצִים, מִי מְיַיתַּר? הָא מִיבְּעֵי לֵיהּ לְגוּפֵיהּ, דְּקָאָמַר רַחֲמָנָא — נִקְדְּמוּ לְמַעֲרָכָה שְׁנִיָּה שֶׁל קְטוֹרֶת! אֲמַר לֵיהּ: וְלָאו מִי אוֹקֵימְנָא ״עָלֶיהָ״ וְלֹא עַל חֲבֶרְתָּהּ, מִכְּלָל דְּאִיתַהּ לַחֲבֶרְתַּהּ.

**William Davidson Edition - English:**
**Ravina said to Rav Ashi** with regard to the basis for Abaye’s argument: **Is this** term: **In the morning, in the morning,** written with regard to the two **logs** actually **superfluous** and therefore available to have other matters derived from it? **Isn’t it necessary** to teach **its own** basic *halakha*, **as the Merciful One states** in the Torah: **Have it precede the second arrangement** of wood, from which coals are taken **for the incense?** Rav Ashi **said to him: And did we not establish** that it is written: **Upon it,** underscoring the fact that wood is placed only on the large arrangement **and not on the other** arrangement from which coals are taken for the incense? From the fact that this exclusionary term is necessary, it can be derived **by inference** that there **is another** pile on the altar, meaning that when the new logs are placed on the altar, the two arrangements are already there.


###### Yoma 33b:10
[Yoma 33b:10](https://torahapp.org/share/book/Yoma/r/33b:10)

מַאי שְׁנָא דְּעָבֵיד הֲטָבַת חָמֵשׁ נֵרוֹת בְּרֵישָׁא? נֶעְבֵּיד הֲטָבַת שְׁתֵּי נֵרוֹת בְּרֵישָׁא! כֵּיוָן דְּאַתְחֵיל בְּהוּ — עָבֵיד רוּבָּא. וְנֶעְבֵּיד שֵׁית! אָמַר קְרָא: ״בְּהֵיטִיבוֹ אֶת הַנֵּרוֹת יַקְטִירֶנָּה״, וְאֵין נֵרוֹת פְּחוּתוֹת מִשְּׁתַּיִם.

**William Davidson Edition - English:**
The Gemara asks with regard to the sequence in which the priest removes the ashes from the lamps: **What is different that he performs the removal of ashes from five lamps first? Let us perform the removal of ashes from two lamps first.** The Gemara answers: **Since he begins** the service **with them, he performs** the service on **a majority of the** lamps. The Gemara asks: If so, **let him perform** the service on **six** lamps. The Gemara responds that **the verse states: “When he removes the ashes from the lamps, he shall burn it”** (Exodus 30:7), **and lamps is** plural, meaning **no fewer than two.** Apparently, removal of ashes from lamps must be performed on a minimum of two lamps.


###### Yoma 33b:11
[Yoma 33b:11](https://torahapp.org/share/book/Yoma/r/33b:11)

וַהֲטָבַת שְׁתֵּי נֵרוֹת קוֹדֶמֶת לִקְטוֹרֶת, דְּאָמַר קְרָא: ״בְּהֵיטִיבוֹ אֶת הַנֵּרוֹת״, וַהֲדַר ״יַקְטִירֶנָּה״.

**William Davidson Edition - English:**
Abaye continued: **And the removal of ashes from two lamps precedes** the burning of the **incense, as the verse** first **states: “When he removes the ashes from the lamps,” and then** states: **“He shall burn it.”** The removal of the ashes precedes the burning of the incense.


###### Yoma 33b:12
[Yoma 33b:12](https://torahapp.org/share/book/Yoma/r/33b:12)

וּקְטוֹרֶת לְאֵבָרִים, דְּתַנְיָא: יוּקְדַּם דָּבָר שֶׁנֶּאֱמַר בּוֹ ״בַּבֹּקֶר בַּבֹּקֶר״, לְדָבָר שֶׁלֹּא נֶאֱמַר בּוֹ אֶלָּא ״בֹּקֶר״ אֶחָד בִּלְבַד.

**William Davidson Edition - English:**
Abaye continued: **And** the burning of the **incense** on the inner altar **precedes** the burning of the **limbs** of the daily offering on the outer altar, **as it was taught** in a *baraita*: **Let the matter with regard to which it is stated: In the morning, in the morning,** i.e., the burning of the incense, **precede the matter with regard to which only one: In the morning, is stated,** i.e., the daily morning offering, in the verse: “You shall offer one lamb in the morning” (Exodus 29:39).


###### Yoma 33b:13
[Yoma 33b:13](https://torahapp.org/share/book/Yoma/r/33b:13)

וְאֵבָרִים לְמִנְחָה, דְּתַנְיָא: מִנַּיִין שֶׁלֹּא יְהֵא דָּבָר קוֹדֵם לְתָמִיד שֶׁל שַׁחַר?

**William Davidson Edition - English:**
Abaye continued: The burning of **the limbs** precedes the sacrifice of the **meal-offering** that accompanies the daily offering, **as it was taught** in a *baraita*: **From where** is it derived **that there** may **be no item** placed on the arrangement of wood **prior to the daily morning offering?**