## Yoma Daf 45a

###### Yoma 45a:1
[Yoma 45a:1](https://torahapp.org/share/book/Yoma/r/45a:1)

שֶׁדּוֹמֶה לְפָז. זָהָב שָׁחוּט — שֶׁנִּטְוֶה כְּחוּט. זָהָב סָגוּר — בְּשָׁעָה שֶׁנִּפְתָּח כָּל הַחֲנוּיוֹת נִסְגָּרוֹת. זְהַב פַּרְוַיִם — שֶׁדּוֹמֶה לְדַם הַפָּרִים.

**William Davidson Edition - English:**
**because it resembles the luster of pearls [*paz*]** in the way it glistens. ***Shaḥut* gold** is named as such **because** it is very malleable and **is spun like thread [*shenitve keḥut*].** *Shaḥut* is a contraction of the words *shenitve keḥut*. **Closed gold** is so called **because when** a shop **opens** to sell it, **all the** other **shops close,** as no one is interested in purchasing any other type of gold. ***Parvayim* gold** is so called **because** its redness **resembles the blood of bulls [*parim*].**


###### Yoma 45a:2
[Yoma 45a:2](https://torahapp.org/share/book/Yoma/r/45a:2)

רַב אָשֵׁי אָמַר: חֲמִשָּׁה הֵן, וְכׇל חַד וְחַד אִית בֵּיהּ זָהָב וְזָהָב טוֹב. תַּנְיָא נָמֵי הָכִי: בְּכׇל יוֹם הָיָה זְהָבָהּ יָרוֹק, וְהַיּוֹם אָדוֹם — וְהַיְינוּ זְהַב פַּרְוַיִם שֶׁדּוֹמֶה לְדַם הַפָּרִים.

**William Davidson Edition - English:**
**Rav Ashi said: There are** in fact only **five** types of gold, the last five in Rav Ḥisda’s list. Gold and good gold are not independent categories; rather, **each and every one** of the types of gold has two varieties: Regular **gold and** a superior variety called **good gold. That was also taught** in a *baraita* with regard to *parvayim* gold: **On every** other **day** the coal pan was made **of greenish gold, but** on **this day** it was made of **a red** gold, **and this is the *parvayim* gold which resembles the blood of bulls.**


###### Yoma 45a:3
[Yoma 45a:3](https://torahapp.org/share/book/Yoma/r/45a:3)

בְּכׇל יוֹם מַקְרִיב פְּרָס שַׁחֲרִית וְכוּ׳. בְּכׇל יוֹם הָיְתָה דַּקָּה, וְהַיּוֹם דַּקָּה מִן הַדַּקָּה. תָּנוּ רַבָּנַן: ״דַּקָּה״ מָה תַּלְמוּד לוֹמַר? וַהֲלֹא כְּבָר נֶאֱמַר: ״וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק״! אֶלָּא, לְהָבִיא דַּקָּה מִן הַדַּקָּה.

**William Davidson Edition - English:**
§ The mishna states: **On every** other **day,** a priest **sacrificed a *peras*,** half of a *maneh*, of incense **in the morning,** and a *peras* in the afternoon, but on this day the High Priest adds an additional handful of incense and burns it in the Holy of Holies. **On every** other **day,** the incense **was** ground **fine** as prescribed by the Torah, **but** on **this day it was superfine. The Sages taught** in a *baraita*: The verse states with regard to the incense on Yom Kippur that it is **“finely ground** aromatic incense” (Leviticus 16:12). **What** does the **verse** mean to **teach** by this? **Has it not already been stated: “And you shall grind some of it finely”** (Exodus 30:36)? **Rather, it teaches** that on Yom Kippur the incense has to be **superfine.**


###### Yoma 45a:4
[Yoma 45a:4](https://torahapp.org/share/book/Yoma/r/45a:4)

בְּכׇל יוֹם כֹּהֲנִים עוֹלִין בְּמִזְרָחוֹ שֶׁל כֶּבֶשׁ. דְּאָמַר מָר: כׇּל פִּינּוֹת שֶׁאַתָּה פּוֹנֶה לֹא יְהוּ אֶלָּא דֶּרֶךְ יָמִין לַמִּזְרָח.

**William Davidson Edition - English:**
§ The mishna states: **On every** other **day, priests ascend on the eastern side of the ramp.** A *baraita* explains the reason for this: **As the Master said: All the turns that you turn should be only to the right,** which, after ascending the altar, means one will turn **to the east** and will mean one will circulate the altar in a counter-clockwise fashion. When they descended, they again turned to the right, which is to the west of the ramp.


###### Yoma 45a:5
[Yoma 45a:5](https://torahapp.org/share/book/Yoma/r/45a:5)

וְהַיּוֹם (עוֹלִין) בָּאֶמְצַע (וְיוֹרְדִין) בָּאֶמְצַע. מַאי טַעְמָא — מִשּׁוּם כְּבוֹדוֹ דְּכֹהֵן גָּדוֹל.

**William Davidson Edition - English:**
§ The mishna continues: **But** on **this day** the priests **ascend in the middle** of the ramp **and descend in the middle. What is the reason? Due to the eminence** of the **High Priest** he should not walk on the side but in the middle.


###### Yoma 45a:6
[Yoma 45a:6](https://torahapp.org/share/book/Yoma/r/45a:6)

בְּכׇל יוֹם כֹּהֵן [גָּדוֹל] מְקַדֵּשׁ יָדָיו וְרַגְלָיו מִן הַכִּיּוֹר וְכוּ׳. מַאי טַעְמָא — מִשּׁוּם כְּבוֹדוֹ שֶׁל כֹּהֵן גָּדוֹל.

**William Davidson Edition - English:**
§ We learned in the mishna that **every** other **day the High Priest sanctifies his hands and his feet from the laver** like the other priests, and on this day he sanctifies them from the golden flask. **What is the reason? Due to the eminence** of the **High Priest.**


###### Yoma 45a:7
[Yoma 45a:7](https://torahapp.org/share/book/Yoma/r/45a:7)

בְּכׇל יוֹם הָיוּ שָׁם אַרְבַּע מַעֲרָכוֹת. תָּנוּ רַבָּנַן: בְּכׇל יוֹם הָיוּ שְׁתַּיִם מַעֲרָכוֹת, וְהַיּוֹם שָׁלֹשׁ. אַחַת מַעֲרָכָה גְּדוֹלָה, וְאַחַת מַעֲרָכָה שְׁנִיָּה שֶׁל קְטוֹרֶת, וְאַחַת שֶׁמּוֹסִיפִין בּוֹ בַּיּוֹם, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
§ The mishna states: **On every** other **day, there were four arrangements** of wood **there,** upon the altar, but on this day there were five. **The Sages taught** in the *Tosefta*: **On every** other **day there were two arrangements** of wood on the altar, **but** on **this day** there were **three: One,** the **large arrangement; and one,** the **second arrangement** for coals **for the incense; and one,** the additional arrangement of wood, **which they add on that day** for the incense that is burned in the Holy of Holies. This is **the statement of Rabbi Yehuda.**


###### Yoma 45a:8
[Yoma 45a:8](https://torahapp.org/share/book/Yoma/r/45a:8)

רַבִּי יוֹסֵי אוֹמֵר: בְּכׇל יוֹם שָׁלֹשׁ, וְהַיּוֹם אַרְבַּע. אַחַת שֶׁל מַעֲרָכָה גְּדוֹלָה, וְאַחַת מַעֲרָכָה שְׁנִיָּה שֶׁל קְטוֹרֶת, וְאַחַת שֶׁל קִיּוּם הָאֵשׁ, וְאַחַת שֶׁמּוֹסִיפִין בּוֹ בַּיּוֹם.

**William Davidson Edition - English:**
**Rabbi Yosei says: On every** other **day** there were **three** arrangements, **but** on **this day** there were **four: One, the large arrangement; and one,** the **second arrangement for the incense; and one, for the upkeep of the fire,** so that if the fire of the large arrangement begins to die down, wood from this arrangement may be added to it to raise the flames; **and one,** the additional arrangement of wood **that they add on that day** for the incense that is burned in the Holy of Holies.


###### Yoma 45a:9
[Yoma 45a:9](https://torahapp.org/share/book/Yoma/r/45a:9)

רַבִּי (מֵאִיר) אוֹמֵר: בְּכׇל יוֹם אַרְבַּע, וְהַיּוֹם חָמֵשׁ. אַחַת שֶׁל מַעֲרָכָה גְּדוֹלָה, וְאַחַת שֶׁל מַעֲרָכָה שְׁנִיָּה שֶׁל קְטוֹרֶת, וְאַחַת שֶׁל קִיּוּם הָאֵשׁ, וְאַחַת לְאֵיבָרִים וּפְדָרִים שֶׁלֹּא נִתְעַכְּלוּ מִבָּעֶרֶב, וְאַחַת שֶׁמּוֹסִיפִין בּוֹ בַּיּוֹם.

**William Davidson Edition - English:**
**Rabbi Meir says: On every** other **day there were four** arrangements of wood on the altar **but** on **this day** there were **five: One,** the **large arrangement; and one,** the **second arrangement for the incense; and one, for the upkeep of the fire;** and **one, for** burning **the limbs and fats that were not** fully **consumed** on the altar **the** previous **evening; and one,** the additional arrangement of wood **that they add on that day** for the incense that is burned in the Holy of Holies.


###### Yoma 45a:10
[Yoma 45a:10](https://torahapp.org/share/book/Yoma/r/45a:10)

דְּכוּלֵּי עָלְמָא מִיהַת תַּרְתֵּי אִית לְהוּ, מְנָלַן? אָמַר קְרָא: ״הִיא הָעוֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כׇּל הַלַּיְלָה״ — זוֹ מַעֲרָכָה גְּדוֹלָה. ״וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ״ — זוֹ מַעֲרָכָה שְׁנִיָּה שֶׁל קְטוֹרֶת. וְרַבִּי יוֹסֵי, קִיּוּם הָאֵשׁ מְנָא לֵיהּ? נָפְקָא לֵיהּ: מִ״וְּהָאֵשׁ עַל הַמִּזְבֵּחַ תּוּקַד בּוֹ״.

**William Davidson Edition - English:**
The Gemara analyzes the different opinions: **At any rate, everyone has** at least **two** arrangements in their calculations. **From where do we** derive this? **The verse states: “It is the burnt-offering on the flame on the altar all night”** (Leviticus 6:2); **this** is referring to **the large arrangement.** It states further: **“And the fire of the altar shall be kept burning thereby”** (Leviticus 6:2), **this** additional mention of a fire is referring to **the second arrangement,** which is **for the incense. And from where does Rabbi Yosei** learn about the additional arrangement **for the upkeep of the fire? He derives it** from the verse: **“And the fire upon the altar shall be kept burning thereby”** (Leviticus 6:5), which mentions fire for the third time.


###### Yoma 45a:11
[Yoma 45a:11](https://torahapp.org/share/book/Yoma/r/45a:11)

וְרַבִּי יְהוּדָה: הָהוּא, לְהַצָּתַת אֲלִיתָא הוּא דַּאֲתָא. דְּתַנְיָא, הָיָה רַבִּי יְהוּדָה אוֹמֵר: מִנַּיִין לְהַצָּתַת אֲלִיתָא שֶׁלֹּא תְּהֵא אֶלָּא בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ? תַּלְמוּד לוֹמַר: ״וְהָאֵשׁ עַל הַמִּזְבֵּחַ תּוּקַד בּוֹ״. אָמַר רַבִּי יוֹסֵי: מִנַּיִין שֶׁעוֹשֶׂה מַעֲרָכָה לְקִיּוּם הָאֵשׁ? תַּלְמוּד לוֹמַר: ״וְהָאֵשׁ עַל הַמִּזְבֵּחַ תּוּקַד בּוֹ״.

**William Davidson Edition - English:**
**And** how does **Rabbi Yehuda,** who holds that normally there are only two arrangements, explain this third mention of a fire? **That** additional mention **comes to** teach about **the kindling** of the **thin wood chips,** which were used to ignite the fires on the altar, **as it was taught** in a *baraita*: **Rabbi Yehuda would say: From where** is it derived **that the kindling of the wood chips should** be done **only at the top of the altar,** rather than setting them alight at the bottom of the altar and carrying them up? **The verse states: “And the fire upon the altar shall be kept burning thereby”** (Leviticus 6:5), which indicates that the fire that is brought there has to be lit on the altar itself. **Rabbi Yosei said: From where** is it derived **that an arrangement for the upkeep of the fire is made? The verse states: “And the fire upon the altar shall be kept burning thereby”** (Leviticus 6:5).


###### Yoma 45a:12
[Yoma 45a:12](https://torahapp.org/share/book/Yoma/r/45a:12)

וְרַבִּי יוֹסֵי, הַצָּתַת אֲלִיתָא מְנָא לֵיהּ? נָפְקָא לֵיהּ מֵהֵיכָא דְּנָפְקָא לֵיהּ לְרַבִּי שִׁמְעוֹן. דְּתַנְיָא: ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ״ — לִימֵּד עַל הַצָּתַת אֲלִיתָא שֶׁלֹּא תְּהֵא אֶלָּא בְּכֹהֵן כָּשֵׁר וּבִכְלִי שָׁרֵת, דִּבְרֵי רַבִּי יְהוּדָה. אָמַר לוֹ רַבִּי שִׁמְעוֹן: וְכִי תַּעֲלֶה עַל דַּעְתְּךָ שֶׁזָּר קָרֵב לְגַבֵּי מִזְבֵּחַ? אֶלָּא, לִימֵּד עַל הַצָּתַת אֲלִיתָא שֶׁלֹּא תְּהֵא אֶלָּא בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ.

**William Davidson Edition - English:**
**And from where** does **Rabbi Yosei** derive that the **kindling of the wood chips** should be at the top of the altar? **He derives it from the** same **place** that **Rabbi Shimon derives it. As it was taught** in a *baraita*: The verse states: **“And the sons of Aaron the priest shall put fire upon the altar”** (Leviticus 1:7), which **teaches about the kindling of** the **wood chips that it may be** done **only by a fit priest and** one who is robed **in** the priestly **vestments of service;** this is **the statement of Rabbi Yehuda. Rabbi Shimon said to him:** There is no need for a verse to teach that a priest must kindle the chips, **for could it enter your mind that a non-priest could approach the altar? Rather,** this verse **teaches** about the **kindling of the wood chips, that they may be lit only at the top of the altar.**


###### Yoma 45a:13
[Yoma 45a:13](https://torahapp.org/share/book/Yoma/r/45a:13)

וְרַבִּי יְהוּדָה? אִי מֵהָתָם, הֲוָה אָמֵינָא: קָאֵי אַאַרְעָא וְעָבֵיד בְּמַפּוּחָא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**And** what would **Rabbi Yehuda** respond to Rabbi Shimon’s reasoning? **If** this *halakha* was derived **from there, I would have said** a non-priest could light the fire on the altar by **standing on the ground** below **and using a bellows** to fan the flames on the top of the altar. Therefore, this verse **teaches us** that in all circumstances the person kindling the fire must be a priest.


###### Yoma 45a:14
[Yoma 45a:14](https://torahapp.org/share/book/Yoma/r/45a:14)

וְרַבִּי מֵאִיר, אֵיבָרִים וּפְדָרִים שֶׁלֹּא נִתְעַכְּלוּ מִבָּעֶרֶב, מְנָא לֵיהּ? נָפְקָא לֵיהּ: מִ״וְּאֵשׁ״. וְרַבָּנַן — וָאו לָא דָּרְשִׁי.

**William Davidson Edition - English:**
**And from where does Rabbi Meir** learn about an additional arrangement for the **limbs and the fats that were not** fully **consumed** on the altar **the** previous **evening? He derives it** from the phrase **“and the fire.”** The apparently superfluous word “and” alludes to the existence of an additional arrangement. **And the Rabbis,** i.e., Rabbi Yosei and Rabbi Yehuda, who disagree, **do not expound** the word **“and.”**


###### Yoma 45a:15
[Yoma 45a:15](https://torahapp.org/share/book/Yoma/r/45a:15)

וְרַבָּנַן, אֵיבָרִים וּפְדָרִים שֶׁלֹּא נִתְעַכְּלוּ מִבָּעֶרֶב מַאי עָבֵיד לְהוּ? מַהְדַּר לְהוּ לְמַעֲרָכָה גְּדוֹלָה. דְּתַנְיָא: מִנַּיִין לְאֵיבָרִים וּפְדָרִים שֶׁלֹּא נִתְעַכְּלוּ מִבָּעֶרֶב

**William Davidson Edition - English:**
**And** according to **the Rabbis, what do they do with the limbs and the fats that were not** fully **consumed** on the altar **the** previous **evening?** Where are they burned? A priest **returns them to the large arrangement,** where the process of their burning is completed. **As it was taught** in a *baraita*: **From where** is it derived that **for limbs and fats that were not** fully **consumed** on the altar **the** previous **evening,**