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Yoma Chart #11
| THE AVODAH | (A) THE TIME WRITTEN IN THE VERSE FOR THIS AVODAH |
(B) THE REASON WHY THIS AVODAH COMES BEFORE THE NEXT ONE |
|
|---|---|---|---|
| 1) | MA'ARACHAH GEDOLAH (FOR THE KORBAN TAMID) |
Kaparaso Merubah(1) | |
| 2) | MA'ARACHAH SHENIYAH (FOR THE KETORES) |
Regarding the Shnei Gezirei Etzim the verse says "Aleha," implying "on it" and not on another Ma'arachah(2) |
|
| 3) | SHNEI GEZIREI ETZIM (UPON THE MA'ARACHAH GEDOLAH) |
(ba'Boker ba'Boker)(3) | They take precedence over the Dishun since they are necessary for the burning of the Ketores(4); also, they complete the arrange- ment of the Ma'arachah |
| 4) | DISHUN MIZBE'ACH PENIMI |
ba'Boker ba'Boker(5) | Ein Maavirin Al ha'Mitzvos |
| 5) | HATAVAH OF THE FIRST FIVE NEROS |
ba'Boker ba'Boker(5) [ba'Boker](6) |
The word "Boker" is used three times with regard to Hatavas ha'Neros |
| 6) | SHECHITAH V'ZERIKAH OF THE TAMID |
ba'Boker(8) [ba'Boker](6) |
The word "Boker" is mentioned two times; also, this Avodah is Mechaper(9) |
| 7) | HATAVAH OF THE LAST TWO NEROS |
ba'Boker ba'Boker(5) | The verse states, "b'Heitivo Es ha'Neros Yaktirenah"(10) |
| 8) | HAKTARAS HA'KETORES (ON INNER MIZBE'ACH) |
ba'Boker ba'Boker(5) | The word "Boker" is mentioned twice |
| 9) | HAKTARAS EIVARIM OF THE TAMID |
ba'Boker(8) | The verse says "ha'Olah" which implies that it is the first item to be offered upon the Mizbe'ach |
| 10) | MINCHAS HA'TAMID | The verse states, "Olah u'Minchah" (Vayikra 23:37) |
|
| 11) | CHAVISEI KOHEN GADOL | It, too, is a Minchah | |
| 12) | NISCHEI HA'TAMID | The verse states (ibid.), "Zevach u'Nesachim" |
|
| 13) | KORBAN MUSAF (ON SHABBOS, ETC.) |
b'Yom ha'Shabbos(14) | It says "b'Yom ha'Shabbos" only once(12) |
| 14) | SHNEI BEZICHIM (ON SHABBOS)(16) |
b'Yom ha'Shabbos b'Yom ha'Shabbos(15) |
These must be brought before the Tamid, as the verse teaches, "Aleha ha'Shelamim" -- *Aleha Hashlem* Kol ha'Korbanos (13) |
| 15) | TAMID SHEL BEIN HA'ARBAYIM (AND THE KETORES AND NEROS) |
==========
FOOTNOTES:
==========
(1) Furthermore, if no wood was found other than that placed on the
Ma'arachah Gedolah, coals would be brought from there for the Ketores.
Consequently, the Ma'arachah Gedolah also has the advantage that it is
[potentially] brought into the Heichal ("Nichnas Bifnim").
(2) This implies that there is already another Ma'arachah.
(3) Vayikra 6:6. However, since it is not necessary to write those words
there, the Gemara expounds them using the principle of "Im Eino Inyan" and
says that one "ba'Boker" belongs with the Avodah of the five Neros, and one
with the Zerikah of the blood of the Tamid.
(4) That is, if no Ma'arachah Sheniyah was arranged, coals from the
Ma'arachah Gedolah -- upon which the Shnei Gezirei Etzim would be burned --
for burning the Ketores.
(5) Shemos 30:7. Actually, it only says "ba'Boker ba'Boker" once in the
verse. However, the implication is that it refers to each Avodah mentioned
in the verse -- Hatavas ha'Neros, Haktaras ha'Ketores, and Dishun Mizbe'ach
Penimi (since there can only be Haktaras ha'Ketores after Dishun, Rashi). It
is as if it said "ba'Boker ba'Boker" separately with each of those Avodos.
(6) That is, the Gemara learns that it is as if it said an additional
"ba'Boker" regarding this Avodah, since it is using the "ba'Boker" which is
written in the verse of the Shnei Gezirei Etzim. (The reason that the Torah
did not simply write an additional "ba'Boker" in the verse of Hatavas
ha'Neros is because nowhere does the Torah mention the Avodah of the five
Neros by itself. As such, it would not have been possible to attribute an
additional "ba'Boker" in the verse exclusively to the Avodah of the five
Neros. RITVA)
(7) One of the two words "ba'Boker" written in the verse of Shnei Gezirei
Etzim is actually referring to the Avodah of the five Neros (thereby
bringing the total number of words "ba'Boker" to three), thus making it
precede some other Avodah (which only has the word "ba'Boker" twice) which
serves to separate between the first five Neros and the last two Neros. The
separating Avodah according to Abaye (who is expressing the opinion of Aba
Sha'ul), cannot be the Ketores, so it must be the Shechitas ha'Tamid.
(8) Shemos 29:39
(9) See Insights. One of the two words "ba'Boker" written in the verse of
Shnei Gezirei Etzim must be referring to the Zerikas ha'Dam, and thus it
comes before the Hatavah of the last two Neros, in order to fulfill the need
for a separation between the first five and last two Neros.
(10) This is the opinion of Aba Sha'ul. According to the Rabanan, the
Ketores indeed comes before the Neros and serves to separate between the
Hatavah of the first five Neros and the last two Neros.
(11) This is derived from the extra letter "Heh" in "ha'Olah," since it
could have written "Olah" (this is the intention of RASHI, 34a, DH Talmud
Lomar, as the RASHASH points out).
(12) There is an opinion that argues and holds that the Korban Musaf is
brought *after* the Shnei Bezichim. This opinion learns that the Bezichim
come first because of their association with the Minchas Chavisin ("Chukah
Chukah") -- just like the Minchas Chavisin comes before the Musafim, so, too
the Bezichim come before the Musafim. Nevertheless, since the verse says
"b'Yom" twice regarding the Bezichim, they are brought *after* the Nesachim.
Thus, they are brought between the Nesachim and the Musafim.
(13) That is, "Aleha Hashlem" ("on it complete all other Korbanos") refers
to the morning Tamid. It means that only after the morning Tamid may one
bring other Korbanos, but after the afternoon Tamid no additional Korbanos
may be brought.
(14) Bamidbar 28:9
(15) Vayikra 24:8. So should read the text of RASHI, DH b'Yom (RASHASH).
(16) Also, the Lechem ha'Panim (RITVA).
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