משנה: תָּמִיד נִשְׁחָט בִּשְׁמוֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. עֶרֶב פְסָחִים נִשְׁחָט בְּשֶׁבַע וּמֶחֱצָה וְקָרֵב בִּשְׁמוֹנֶה וּמֶחֱצָה בֵּין בַּחוֹל בֵּין בַּשַּׁבָּת. חָל עֶרֶב פְּסָחֵים לִהְיוֹת עֶרֶב שַׁבָּת נִשְׁחָט בְּשֵׁשׁ וּמֶחֱצָה וְקָרֵב בְּשֶׁבַע וּמֶחֱצָה וְהַפֶּסַח אַחֲרָיו׃ MISHNAH: The daily sacrifice1The service of the daily afternoon sacrifice which concludes the Temple service for the day is concluded at 3:30 pm local time every day of the year except Passover Eve. In Roman style, an hour is defined as 1/12 of the time of daylight. The night is divided into watches, not hours. is slaughtered at [hour] eight and a half and brought at nine and a half. On Passover Eve it is slaughtered at [hour] seven and a half and brought at eight and a half whether it be weekday or Sabbath2Since the Pesaḥ is slaughtered after the service of the daily sacrifice is completed, there must be time for several groups of people to prepare their Pesaḥ. Since it must be done on the 14th of Nisan, the rules of the Pesaḥ have precedence over those of the Sabbath.. If Passover Eve falls on a Friday, it is slaughtered at [hour] six and a half and brought at seven and a half3In this case, roasting the Pesaḥ is an obligation of the 14th of Nisan, and it does not push aside the Sabbath prohibitions on the 15th if that day be a Sabbath. The slaughter has to be early enough to allow for roasting before nightfall.. The Pesaḥ is following4In all cases, the Pesaḥ follows the completion of the ordinary Temple service..
הלכה: תָּמִיד נִשְׁחָט כול׳. כָּתוּב וְזֶ֕ה אֲשֶׁ֥ר תַּֽעֲשֶׂה֭ עַל־הַמִּזְבֵּ֑חַ וגו׳. הָיִיתִי אוֹמֵר. יִקְרְבוּ שְׁנֵיהֶן בְּשַׁחֲרִית וּשְׁנֵיהֶן בֵּין הָעַרְבָּיִם. תַּלְמוּד לוֹמַר. אֶת־הַכֶּ֥בֶשׂ הָֽאֶחָ֖ד תַּֽעֲשֶׂ֣ה בַבֹּ֑קֶר. הָיִיתִי אוֹמֵר. יְקָרֵב שֶׁלְשַׁחַר עִם הֵנֵץ הַחַמָּה. וְשֶׁלְּבֵין הָעַרְבָּיִם עִם דִּמְדּוּמֵי הַחַמָּה. תַּלְמוּד לוֹמַר. בֵּ֣ין הָֽעַרְבָּ֑יִם. נֶאֱמַר כָּאן בֵּ֣ין הָֽעַרְבָּ֑יִם. וְנֶאֱמַר לְהַלָּן בֵּ֥ין הָֽעַרְבָּֽיִם׃ מַה בֵּ֥ין הָֽעַרְבָּֽיִם שֶׁנֶּאֱמַר לְהַלָּן מִשֵּׁשׁ שְׁעוֹת וּלְמַעֲלָן. אַף בֵּ֣ין הָֽעַרְבָּ֑יִם שֶׁנֶּאֱמַר כָּאן מִשֵּׁשׁ שְׁעוֹת וּלְמַעֲלָן. מַה חֲמִית מֵימַר בֵּ֥ין הָֽעַרְבָּֽיִם מִשֵּׁשׁ שְׁעוֹת וּלְמַעֲלָן. [אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֶכֶר לַדָּבָר.] א֥וֹי לָ֨נוּ֙ כִּי־פָנָ֣ה הַיּ֔וֹם כִּ֥י יִנָּט֖וּ צִלְלֵי־עָֽרֶב׃ מַה עֶרֶב שֶׁנֶּאֱמַר לְהַלָּן מִשֵּׁשׁ שְׁעוֹת וּלְמַעֲלָן. אַף עֶרֶב שֶׁנֶּאֱמַר כַּאן מִשֵּׁשׁ שְׁעוֹת וּלְמַעֲלָן. וִיהֵא כָשֵׁר מִשֵּׁשׁ שְׁעוֹת וּלְמַעֲלָן. רִבִּי יוֹשׁוּעַ בֶּן לֵוִי אָמַר. בֵּ֥ין הָֽעַרְבָּֽיִם. כֵּיצַד. חֲלוֹק בֵּין הָֽעַרְבָּיִם. וְתֵן לוֹ שְׁתֵּי שָׁעוֹת וּמֶחֱצָה לְפָנָיו וּשְׁתֵּי שָׁעוֹת וּמֶחֱצָה לְאַחֲרָיו. וְשָׁעָה אַחַת לְעִיסּוּקוֹ. נִמְצֵאתָ אוֹמֵר שֶׁהַתָּמִיד קָרֵב בְּתֵשַׁע שָׁעוֹת וּמֶחֱצָה. HALAKHAH: “The daily sacrifice is slaughtered,” etc. It is written: The following you shall do on the altar5Ex. 29:38. As usual the reference is to the second part of the verse, not quoted in the text: sheep, yearlings, two per day, in perpetuity., etc. I would have said, both of them should be sacrificed in the morning, or both of them in the afternoon. The verse says6Ex. 29:39., one sheep you shall do in the morning. I would have said, the morning one should be sacrificed at dawn and the evening one at dusk; the verse says6Ex. 29:39., between the evenings. It is said here between the evenings and it is said there7Ex. 12:6, about the Pesaḥ sacrifice. between the evenings. Since between the evenings which is said there means after six hours8As noted immediately afterwards, this assertion is unproven., also between the evenings which is said here must mean after six hours. What did you see that makes you say, between the evenings means after six hours? [Even though it is no proof there is a hint:]9This sentence was not written by the scribe, and also is missing in ג. It was added by the corrector from the parallels, Sifra Emor Pereq 11, Mekhilta deR. Ismael Bo Parasha 5 (ed. Horovitz-Rabin p. 17). woe on us that the day has turned, that evening shadows are turned10Jer. 6:4.. Since evening which is said there means after six hours11The verse shows that “evening” is the time when shadows point East. The Babli holds (58a) that this starts not at noontime but about half an hour later. But it seems that for Yerushalmi, Sifra and Mekhilta “six hours” means 12 noon.
The argument is only a hint, not a proof, since the thesis that a word can have only one meaning is valid only for the Pentateuch, not for later biblical books., also evening which is said here must mean after six hours. Then should it not be qualified after six hours12S. Liebermann thinks that this refers to the Pesaḥ since the Mishnah states that on a 14th of Nisan which is a Friday the daily sacrifice is brought at 12:30 pm. This time must be qualified on all days. But this is a Babli argument, not valid for the Yerushalmi. The question is about the daily sacrifice; why on a 14th of Nisan which is a Friday is the service of the daily evening sacrifice not started at noon?? Rebbi Joshua ben Levi said, what is between the evenings? Split the evening into two, give it two and a half hours before, two and a half hours afterwards, and one hour for its work13Since from noon to sunset there are 6 variable hours, the sacrifice should be brought at 3 pm. Since one does not consider smaller units of time, “3 pm” really means “from 2:30 pm to 3:30 pm”. Babli Zevaḥim 11b.. It turns out that the daily sacrifice is brought at nine hours and a half.
אָמַר רִבִּי יוֹסֵה. שְׁבַק רִבִּי יוֹשׁוּעַ בֶּן לֵוִי רֵישָׁא וְאָמַר סוֹפָה. דִּלֹ כֵן [כְּהָדָא דְתַנֵּי]. חֲנַנְיָה בֶּן יְהוּדָה אוֹמֵר. שׁוֹמֵעַ אֲנִי בֵּין הָעַרַבָּיִם. בֵּין עֲרָבִיִם. בֵּין עַרְבּוֹ שֶׁלאַרְבָּעָה עָשָׂר וּבֵין עַרְבּוֹ שֶׁלחֲמִשָּׁה עָשָׂר. יָכוֹל הַיּוֹם וְהַלַּיְלָה בִּכְלָל. תַּלְמוּד לוֹמַר יוֹם. [כְּשֶׁהוּא אוֹמֵר יוֹם יָצָא לָיְלָה.] אִי יוֹם. יָכוֹל בִּשְׁתֵּי שָׁעוֹת בַּיּוֹם. תַּלְמוּד לוֹמַר בָּעֶרֶב. אִי בָעֶרֶב יָכוֹל מִשֶׁתֶּחְשָׁךְ. תַּלְמוּד לוֹמַר בֵּ֣ין הָֽעַרְבָּ֑יִם. הָא כֵיצַד. חֲלוֹק בֵּין הָֽעַרְבָּיִם וְתֵן שְׁתֵּי שָׁעוֹת וּמֶחֱצָה לְפָנָיו וּשְׁתֵּי שָׁעוֹת וּמֶחֱצָה לְאַחֲרָיו וְשָׁעָה אַחַת לְעִיסּוּקוֹ. נִמְצֵאתָ אוֹמֵר שֶׁהַתָּמִיד קָרֵב בְּתֵשַׁע שָׁעוֹת וּמֶחֱצָה. Rebbi Yose said, Rebbi Joshua ben Levi left out the beginning14The statement of R. Joshua ben Levi actually is an older baraita which makes it explicit that the times of the evening daily sacrifice and the Pesaḥ are identical. and said the end; is that not what was stated: “Ḥanania ben Jehudah15In Mekhilta deR. Simeon ben Yoḥai (p. 12, ad Ex. 12:6), which according to J. N. Epstein is the Tanna debe Ḥizqiah. Ḥanania ben Ḥakinai). says, I hear between evenings, between [two]16Added from ג and Mekhilta deR. Simeon ben Yoḥai. evenings, between the evening of the 14th and the evening of the fifteenth17Reading עַרְבַּיִם as עֲרָבִים. For the rest of the Halakhah ג is not readable.. I could think that day and night are included; the verse says, day18Ex. 12:6: It should be guarded by you until the fourteenth day of this month.. Since He said day, this excludes the night. If it is day, I could think at two hours into the day; the verse says, in the evening. If in the evening, I could think after it became dark. The verse says, between the evenings. How is this? Split the evening into two, give it two and a half hours before, two and a half hours afterwards, and one hour for its work. It turns out that the daily sacrifice19And the Pesaḥ. is brought at nine hours and a half.
אָמַר רִבִּי יוֹסֵה. הָדָא דָתֵימַר לְמִצְוָה. אֲבָל לָעִיכּוּב הָדָא הִיא דְתַנִּינָן. שְׁחָטוֹ קוֹדֶם לַחֲצוֹת פָּסוּל. לְאַחַר חַצּוֹת מִיַּד כָּשֵׁר. קוֹדֶם לַתָּמִיד כָּשֵׁר. וְיֵימַר אַף בְּשַׁחֲרִית כֵּן. הָכָא כָתוּב בֵּ֥ין הָֽעַרְבָּֽיִם׃ אִית לָךְ מֵימַר תַּמָּן בֵּין הַבְּקָרִים. Rebbi Yose said, that is, for merit20If one follows all the rules, both Pesaḥ and the daily evening sacrifice have to be brought at 3:30 pm. But as the Mishnah shows, a deviation does not invalidate the sacrifice.. But for invalidation it is what we have stated21Mishnah 5:3. The Mishnah supports the Yerushalmi position that “6 hours” means exactly this and not “half past twelve”. Any Pesaḥ or daily evening sacrifice slaughtered before noon is invalid.: “If one slaughtered it before noon it is disqualified; after noon it is immediately qualified. Before the daily evening sacrifice it is qualified.” Could one say that it also is the same for the morning22Meaning that the daily morning sacrifice should preferably be slaughtered at 2½ hours (8:30 am), rather than at dawn?? Here it is written between the evenings; do you have a verse between the mornings23Since it says '"morning" but never "between the mornings", there is no reason why it should not be meritorious to start the morning service at soon as possible.?
רִבִּי יוֹשׁוּעַ בֶּן לֵוִי אָמַר. תְּפִילּוֹת מֵאָבוֹת לָֽמְדוּ. גָּרַשׂ עַד אַף עַל פִּי כֵן לֹא הוֹרִידוּ אוֹתוֹ מִגְּדוּלָּתוֹ אֶלָּא מִינוּ אוֹתוֹ אַב בֵּית דִּין. Rebbi Joshua ben Levi said, they learned prayers from the patriarchs. One repeats this25Here one should insert a copy of the text in Berakhot 4:1 (Notes 11–124). A number of Medieval authorities (e. g., Rav Nissim Gaon in his Commentary to Berakhot27b, penultimate line) note that the text of Berakhot also appears in Pesaḥim(and partially in Taˋaniot 4:1). In the Venice editio princeps and the later printed editions the sentence has been shortened to become unintelligible. up to “but made him head of the court.”
מָאן תַּנָּא בֵּין בַּחוֹל בֵּין בַּשַּׁבָּת. רִבִּי יִשְׁמָעֵאל. דְּתַנֵּי. כְּסִידְרוֹ בַחוֹל כָּךְ סִידְרוֹ בַשַּׁבָּת. דִּבְרֵי רִבִּי יִשְׁמָעֵאל. רִבִּי עֲקִיבָה אוֹמֵר. כְּסִדְרוֹ בְעֶרֶב שַׁבָּת כָּךְ סִידְרוֹ בַשַּׁבָּת. הָא רִבִּי יִשְׁמָעֵאל מְאַחֵר שָׁעָה לְפִילְפּוּלוֹ. וְרִבִּי עֲקִיבָה מַקְדִּים שָׁעָה אַחַת לְעִיסּוּקוֹ. כְּדֵי שֶׁלֹּא יִיכָּֽנְסוּ לְמִצְוָה מְשׁוּכָּרִין. וִיקָרֵב פֶּסַח תְּחִילָּה וְתָמִיד אַחֲרָיו. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָ מְבַטֵּל בֵּ֣ין הָֽעַרְבָּ֑יִם שֶׁלְפֶּסַח. אִם מְקַייֵם אַתְּ בֵּ֣ין הָֽעַרְבָּ֑יִם שֶׁלְפֶּסַח לֹא נִמְצֵאתָ מְבַטֵּל בֵּ֣ין הָֽעַרְבָּֽיִם שֶׁלְתָּמִיד. תָּמִיד אִם מְבַטְּלוֹ אַתְּ עַכְשָׁיו אַתְּ מְקַייְמוֹ לְאַחַר זְמַן. פֶּסַח אִם מְבַטְּלוֹ אַתְּ עַכְשָׁיו אֵימָתַי אַתְּ מְקַייְמוֹ. וְיַקְרִיב פֶּסַח תְּחִילָּה וְתָמִיד אַחֲרָיו. יְאוּחַר דָּבָר שֶׁנֶּאֱמַר בו בָּעֶ֛רֶב וּבֵין הָֽעַרְבָּֽיִם לְדָבָר שֶׁלֹּא נֶאֱמַר בּוֹ אֶלָּא בֵּ֥ין הָֽעַרְבָּ֑יִם [בִּלְבַ]. Who is the Tanna of “whether it be weekday or Sabbath”? Rebbi Ismael, as it was stated26Babli 58a. In Sifiy zuṭa Beha ˋalotekha9(3) (Yalqut 720) the name tradition is the opposite of that of the Talmudim.: “As its order is on a weekday so its order is on a Sabbath, the words of Rebbi Ismael. Rebbi Aqiba says, as its order is on a Friday so is its order on a Sabbath.” This means that Rebbi Ismael makes it an hour later for its arguments27In Maˋaser šeni 1:1 (Note 19) פִּלְפּוּלוֹ refers to the discussion of the rules of tithe money. So it seems that here the interpretation of Pene Moshe is correct, that there is time to solve all questions that arise before the sacrifice is slaughtered on a tight schedule., and Rebbi Aqiba makes it an hour earlier to occupy oneself with it, so they would not fulfill the commandment while inebriated28Since it is a Sabbath where usually three meals with bread and wine are prescribed, he makes sure that the entire afternoon no alcohol is consumed and the people are awake for the celebration in the night.. Could not the Pesaḥ be brought first and the daily sacrifice afterwards29Since if the 14th is a Friday neither the Pesaḥ nor the daily sacrifice are brought at the time which was determined to be the correct between the evenings, it should not make any difference which sacrifice was brought first.? If you are saying so, you are eliminating between the evenings of the Pesaḥ. If you are keeping between the evenings of the Pesaḥ, are you not eliminating between the evenings of the daily sacrifice? If you are neglecting between the evenings of the daily sacrifice now, you can observe it at other times. If you are neglecting it now for the Pesaḥ, when can you ever observe it? Could not Pesaḥ be brought first, followed by the daily sacrifice? The one about which is written in the evening30Deut. 16:6: There you shall slaughter the Pesaḥ in the evening, at sundown, at the time of your exodus from Egypt. Babli 59a. and between the evenings shall be delayed more than one about which is written [only] between the evenings.
רִבִּי יִרְמְיָה בָעֵי. מַה חֲמִייָת מֵימַר עֶרֶב מְאוּחַר אוֹ נֹאמַר עֶרֶב מוקְדָּם. אֶלָּא כֵינִי. יְאוּחַר דָּבָר שֶׁנֶּאֱמַר בו בֵּ֣ין הָֽעַרְבָּ֑יִם כְּב֣וֹא הַשֶּׁ֔מֶשׁ לְדָבָר שֶׁלֹּא נֶאֱמַר בּוֹ אֶלָּא בֵּ֥ין הָֽעַרְבָּ֑יִם לְבַד. לְשׁוֹן מַתְנִיתָא מְסַייְעָה לְרִבִּי יְרְמְיָה. שָׁ֛ם תִּזְבַּ֥ח אֶת־הַפֶּ֖סַח בָּעָ֑רֶב. בָּעָ֑רֶב אַתָּה זוֹבֵחַ. כְּב֣וֹא הַשֶּׁ֔מֶשׁ אַתָּה אוֹכֵל. מוֹעֵ֖ד צֵֽאתְךָ֥ מֵאֶרֶץ מִמִּצְרָֽיִם׃ אַתָּה צוֹלֶהֵ. אִית תַּנָּיֵי תַנֵּי. בָּעָ֑רֶב אַתָּה אוֹכֵל. כְּב֣וֹא הַשֶּׁ֔מֶשׁ אַתָּה זוֹבֵחַ. מוֹעֵ֖ד צֵֽאתְךָ֥ מֵאֶרֶץ מִמִּצְרָֽיִם׃ אַתָּה צוֹלֶהֵ. Rebbi Jeremiah asked, what did you see to say that evening is later31Since starting at 12:01 pm one greets with “good evening”.; could we not say that between the evenings is later? But it must be: The one about which is written between the evenings at sundown31Since starting at 12:01 pm one greets with “good evening”. shall be delayed more than one about which is written only between the evenings. The formulation of a baraita32Babli Berakhot 9a, Sifry Deut. 113 in the name of R. Eliezer; different wording and authors Mekhilta dR. Ismael Bo 5, last sentence. supports Rebbi Jeremiah: “There you shall slaughter the Pesaḥ in the evening. In the evening you are slaughtering, at sundown you are eating, at the time of your exodus from Egypt you are roasting33Since obviously roasting must precede eating and the day of the Exodus was the 15th of Nisan, the day after the night dedicated to the Pesaḥ, with the parallel sources one has to understand “roasting” as “burning” the remainders (Ex. 12:10)..” There are Tannaim who state: “In the evening you are eating, at sundown you are slaughtering, at the time of your exodus from Egypt you are roasting.”
וְיִקֳרְבוּ שְׁנֵיהֶן כְּאַחַת. אָמַר רִבִּי יוֹסֵה. כֶּבֶשׂ שֵׁנִי. אֵין פֶּסַח שֵׁינִי. תַּנֵּי. רִבִּי נָתָן אוֹמֵר. בְּכָל־יוֹם וָיוֹם תַּמִיד נִשְׁחַט בִּשְׁמוֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. מָהוּ בְּכָל־יוֹם וָיוֹם. בְּכָל־עֶרֶב פֶּסַח וּפֶסַח. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. טַעֲמֵיהּ (דָּהֵן) [דְּהָדֵין] תַּנָּייָה כְּדֵי לִיתֵּן חֲצִי שָׁעָה בֵּין כּת לְכַת. Could not both be brought simultaneously? Rebbi Yose said, the sheep is second, the Pesaḥ is not second. It was stated: Rebbi Nathan says, every day the daily sacrifice was slaughtered at eight and a half, and brought at nine and a half. What means “every day”? Every Passover Eve. Rebbi Yose ben Rebbi Abun said, the reason of this Tanna is to allow half an hour between one group and the next.
תַּנֵּי. דַּם תָּמִיד וְאֵיבָרָיו קוֹדְמִין לַפֶּסַח וּפֶסַח לַקְּטוֹרֶת וְהַקְּטוֹרֶת לְהַטָּבַת נֵירוֹת. אִית תַּנָּיֵי תַנֵּי. דַּם תָּמִיד וְאֵיבָרָיו קוֹדְמִין לַקְּטוֹרֶת וְהַקְּטוֹרֶת לַפֶּסַח וּפֶסַח לְהַטָּבַת הַנֵּירוֹת. כְּדֵי שֶׁיִּקְרְבוּ נִסְכֵי תָמִיד עִמּוֹ. וְאֵין מוּקְדַּם לְתָמִיד שֶׁלְשַׁחַר וְלֹא מְאוּחַר לְתָמִיד שֶׁלְבֵּין הָעַרְבָּיִם אֶלָּא הַפֶּסַח וְהַקְּטוֹרֶת בְּעַרְבֵי פְסָחִים. מְנַיִין שֶׁלֹּא יְהֵא דָבָר קוֹדֵם לְתָמִיד שֶׁלְשַׁחַר. תַּלְמוּד לוֹמַר עָלֶ֨יהָ֙ עֹוֹלָה. וּמְנַיִין שֶׁלֹּא יְהֵא דָבָר מְעַכֵּב לְתָמִיד שֶׁלְבֵּין הָעַרְבָּיִם. תַּלְמוּד לוֹמַר עָלֶי֖הָ שְׁלָמִים. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. וְעָרַ֤ךְ עָלֶ֨יהָ֙ עֹוֹלָה אֵין כָּתוּב כָּאן. אֶלָּא וְעָרַ֤ךְ עָלֶ֨יהָ֙ הָעֹוֹלָה. שֶׁלֹּא תְהֵא הָעוֹלָה קוֹדֶמֶת לְתָמִיד שֶׁל שַׁחַר. תַּנֵּי. רִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁלְרִבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר. מְחוּסְּרֵי כַפָּרָה מֵבִיאֵין כַפָּרָתָן אַחַר הַתָּמִיד שֶׁלְבֵּין הָעַרְבָּיִם כְּדֵי שֶׁיִּטְבְּלוּ וְיֹאכְלוּ פִסְחֵיהֶן לָעֶרֶב. אָמַר רִבִּי יוּדָןּ הָדָא דְתֵימַר בִּמְצוֹרָע עָשִׁיר. אֲבָל בִּמְצוֹרָע עָנִי לֹא עוֹף הוּא מֵבִיא. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְדּוּמָא. אֵינוֹ מֵבִיא אָשָׁם. It was stated36Sifry Num. 143, Babli 58b. The argument seems to be that the Pesaḥ, while a personal sacrifice from the offerers, has the status of a public sacrifice, since only public sacrifices can override Sabbath prohibitions and be offered if the people are impure (Mishnah 9:3). Then the verse states that the daily evening offering has to be the second public offering of the day, not the third. (This implies that the additional offerings of Sabbath and holidays are counted as appendices to the daily morning sacrifice.): “The blood of the daily sacrifice and its limbs precede the Pesaḥ, and the Pesaḥ the incense, and the incense the trimming of the lights.37Ex. 27:2.” There are Tannaim who state: “The blood of the daily sacrifice and its limbs precede the incense, and the incense the Pesaḥ, and the Pesaḥ the trimming of the lights, so that the libations of the daily sacrifice should be accompanying it38“It” here is the burning of the incense on the golden altar in the Temple. Since the daily sacrifices and in the morning may precede, in the evening follow, the daily offering (Babli 59a).” There is nothing preceding the daily morning sacrifice and nothing later than the daily evening sacrifice except Pesaḥ and incense on Passover Eve. “39Sifra Ṣaw Pereq 2(10). From where that nothing should precede the daily morning sacrifice? The verse says, on it ˋolah40S. Liebermann conjectures that here one reads עולה as Aramaic אַוְלַא “first”.. And from where that nothing should invalidate the daily evening sacrifice? The verse says, on it šelamim41Reading שִׁלּוּמִים “finishing”.. Rebbi Simeon ben Laqish says, it is not written here he arranges on it ˋolah but he arranges on it the ˋolah, that no elevation offering precede the daily morning sacrifice42Babli 58b. The definite article describes an offering that certainly is brought on the altar immediately after it is readied for service; this must be the daily morning sacrifice.. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, people lacking expiation43People forbidden access to sancta unless a reparation sacrifice has been brought in the Temple on their behalf: The woman after childbirth (Lev. 12:6–8), the male sufferer from gonorrhea (Lev.15:14–15), the female sufferer from flux (Lev. 15:29–30), and the person healed from skin disease (Lev. 14:19,31). Babli 59a. bring their expiatory sacrifices after the daily evening sacrifice to enable them to immerse themselves and eat their Pesaḥ in the evening. Rebbi Yudan said, that is, for a rich sufferer from skin disease. But a poor sufferer from skin disease, does he not bring a bird44It is clear from Lev. 14:19 that of the two sacrifices offered, an elevation (עולה) and a reparation (חטאת) one, only the latter is expiatory. But in case this is a bird (in all cases except the wealthy sufferer from skin disease), nothing is burned on the altar, only its blood is squeezed out on wall and bottom of the altar (Lev. 5:9). Therefore these offerings by their nature are not subject to the limitations imposed on offerings of which parts are burned on the altar.? Said Rebbi Samuel ben Eudaimon, does he not bring a reparation sacrifice45And Lev. 14:21 declares also the reparation offering as expiatory.?