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Conditions that Forbid One from Entering the Temple and Serving in It
Laws of Worship of God
Sources
A
MISHNA:
With regard to
all slaughtered offerings,
if the one
who collected their blood
was
a non-priest;
or a priest who was
an acute mourner,
i.e., one whose relative has died and has not yet been buried; or
one
who was ritually impure
who immersed that day
and is waiting for nightfall for the purification process to be completed;
or one who has not yet
brought
an atonement
offering, e.g., a
zav
or leper after the seventh day of the purification process…
Zevachim 15b:9-10
As it is taught
in a
baraita
(
Tosefta
,
Kelim
1:10): With regard to
those who have not yet
brought
an atonement
offering to complete the purification process, and therefore are not permitted to enter the Temple or partake of sacrificial meat,
who entered the
Temple
courtyard unwittingly,
they are
liable
to bring
a sin offering.
If they entered
intentionally,
then this is
punishable by
karet
. And needless to say…
Menachot 27b:5-6
Therefore,
the verse states: “Nor intoxicating drink,”
indicating that
only
the consumption of a quantity of wine sufficient
to intoxicate
is
prohibited. And how much
wine is sufficient
to intoxicate?
It is a minimum of
a quarter-
log
of
wine
that is
forty days old,
which has already fermented.
If so, why
must
the verse state “wine,”
when the term “intoxicating drink” would have sufficed? It is
to tell you that
although one is not liable to receive death at the hand of Heaven for it…
Keritot 13b:7-20
MISHNA:
Rabbi Eliezer said in the name of Rabbi Yehoshua:
With regard to
any ritual impurity from a corpse for which a nazirite must shave, one is liable due to
the prohibition of
entering the Temple
after contracting that impurity. If someone who became impure from one of those sources of impurity enters the Temple, he violates the prohibition against an impure individual entering the sacred space.
And
with regard to
any impurity from a corpse for which a nazirite does not shave…
Nazir 56b:7-8
There is an amoraic dispute with regard to the effect of impurity imparted by a corpse on the conduct of the Temple service.
It was stated
with regard to
impurity
imparted by
a corpse
that
Rav Naḥman said: It is permitted in
cases involving
the public;
e.g., when a majority of the Jewish people is impure, the service of a ritually pure priest is not preferable to that of an impure priest. The Temple service proceeds as though there was no impurity at all.
And Rav Sheshet said:
Impurity imparted by a corpse is merely
overridden in
cases involving…
Yoma 6b:6
Ravina objects to this: And in ritual matters,
does Rabbi Meir
not accept
the principle?
But if that is so,
with regard to the
halakha
that priests who perform the Temple service while
intoxicated with wine, and
priests who perform the Temple service with
overgrown
hair on their
head, who,
based on this principle, are liable to receive
death
at the hand of Heaven,
so too does Rabbi Meir not accept
this principle?
But didn’t we learn
in a
baraita
:
And these
are they
who
are liable
to
receive…
Shevuot 36b:2
§ In order to discuss
the
matter
itself,
the Gemara cites the
Tosefta
:
And these
are they
who
are liable
to
receive
death
at the hand of Heaven:
One who partakes of untithed produce, and a ritually impure priest who partook of ritually pure
teruma
, and a non-priest who partook of
teruma
, and a non-priest who performed
the Temple
service, and a ritually impure
priest
who performed
the Temple
service, and
a priest who was ritually impure
who immersed that day
and is waiting for nightfall for the…
Sanhedrin 83a:6
Whenever a priest who is fit to perform Temple service drinks wine, he is forbidden to enter the area of the Altar or [proceed] beyond there. If he entered [that area] and performed service, his service is invalid and he is liable for death at the hand of heaven, as [Leviticus 10:9] states: "[Do not drink intoxicating wine...] so that you do not die."
The above applies provided one drinks a
revi'it
of undiluted wine at one time, provided the wine is over 40 days old. If, however, one drank less than a
revi'it
of wine, one drank a
revi'it
intermittently…
Mishneh Torah, Admission into the Sanctuary 1-5
The Sages taught:
With regard to
a High Priest who did not immerse or did not sanctify
his hands and feet during the Yom Kippur service
between
donning the golden
garments and
the white linen
garments, or between
performance of one
rite and
another
rite, and he performed
the
service
in this state,
his service is valid
after the fact.
But
with regard to
either a High Priest or an ordinary priest who did not sanctify his hands and feet
at all in the
morning and performed
the
service…
Zevachim 19b:4-20a:6
As for the boundaries of the Temple with regard to the
halakhot
of impurity,
the same
halakha
applies to
one who enters the
area that was part of the original Temple
courtyard and
to
one who enters the
later
addition to the
Temple
courtyard,
because the additional section is sanctified with the full sanctity of the Temple courtyard. The mishna notes:
As, additions can be made to the city
of Jerusalem
or to the
Temple
courtyards only by
a special body comprising the
king, a prophet, the
Urim VeTummim
…
Shevuot 14a:15-14b:2
The mishna mentions another difference between the members of the priestly watch and the patrilineal family:
The members of the priestly watch
were
permitted to drink wine during the nights, but not during the days,
as they might be called upon to assist in the Temple service, which may not be performed after drinking wine.
And the members of the patrilineal family,
who performed the Temple service, were not permitted to drink wine,
neither at night nor during the day,
as their tasks were performed at night as well…
Taanit 15b:5
The Gemara answers:
No,
the ruling of the
baraita
is
necessary
in the case
where one completed his watch during the Festival
week itself.
The
tanna
of
our
mishna
holds
that
since we learned
in a mishna (
Sukka
55b):
At the year,
i.e., the three pilgrimage Festivals,
all of the priestly watches share equally in the Festival offerings and in the division of the shewbread
among the priests on Shabbat that occurs on the Festival, therefore…
Moed Katan 17b:12
The Gemara challenges:
He requires that
verse for a different derivation,
as that which is taught
in a
baraita
: The phrase
“He shall be impure”
serves
to include one who immersed that day
and whose purification process will be completed at nightfall. If he enters the Temple before nightfall, he is also liable to receive
karet
. The phrase later in that verse:
“His impurity is upon him,”
serves
to include one who has not yet
brought
an atonement
offering to complete the purification process, e.g., a leper or a
zav
…
Makkot 8b:2
§
A dilemma was raised before
the Sages:
What is
the
halakha
with regard to
leaving
the Temple? Is it
effective to
disqualify
sanctification of
the
hands and feet
such that the priest must sanctify them again when he reenters the Temple? The Gemara elaborates:
If you say
that being
left overnight does not disqualify
it, perhaps that is only
because he does not separate
from the Temple;
but
when
leaving
the Temple,
where
the priest
separates
from the Temple…
Zevachim 20b:4-16
The Gemara returns to discuss Rav Ḥisda’s resolution:
And what
is the dispute between
tanna’im
with regard to the night following the day of burial?
As it is taught
in a
baraita
:
Until when
does a person
mourn acutely for
his relative, such that he is prohibited to partake of sacrificial meat?
The entire day. Rabbi
Yehuda HaNasi
says: As long as
his relative
has not been buried.
The Gemara asks:
What are we dealing with? If we say
we are dealing
with the day of death…
Zevachim 100b:10-18
The Gemara
raises an objection
from a
baraita
: With regard
to receiving, carrying, or sprinkling
blood, if
a non-priest, a mourner
on his first day of mourning,
a drunk
priest,
and a blemished
priest, performed the rite, it is
disqualified. And likewise
if the priest was
sitting, and likewise
if he performed one of these rites with his
left
hand, it is
disqualified.
This statement contradicts the ruling of Rav Sheshet. The Gemara concludes: This is indeed
a conclusive refutation,
and Rav Sheshet’s opinion is rejected.
Yoma 49a:1
The Gemara wonders:
And
according
to ben Zoma, is
the service
desecrated? But wasn’t it taught
in a
baraita
: With regard to
a High Priest who did not immerse and did not sanctify
his hands and feet
between
donning the golden
garments and
the white linen
garments,
and similarly, with regard to a High Priest who did not immerse
between
performance of one
service and
another
service, his service is valid.
However,
both a High Priest and a common priest who did not sanctify his hands and feet
at all
in the…
Yoma 30b:2
An objection was raised against
Rav Ḥisda from a
baraita
:
A leper,
who may not even enter the Israelite camp,
who went in beyond his boundary,
is punished
with forty
lashes like one who violates a regular Torah prohibition. Similarly,
zavin
and
zavot
,
who are prohibited from entering the Levite camp,
who went in beyond their boundaries,
are punished
with forty
lashes.
And one who is ritually impure due to
contact with
a corpse is permitted to enter
even
the Levite camp.
…
Pesachim 67a:9-11
MISHNA:
A person does not enter the
Temple
courtyard for the
Temple
service, even
if he is
pure, until he immerses. Five immersions and ten sanctifications
the
High Priest immerses and sanctifies
his hands and feet, respectively,
on the day
of Yom Kippur.
And all
of these immersions and sanctifications take place
in the sacred
area, the Temple courtyard,
on
the roof of the
Hall of
Parva
, except for this
first immersion
alone…
Yoma 30a:6
Rather,
one
can derive this
way
and
one
can derive that
way. Since these derivations contradict one another,
each and every
halakha
shall stand in its place
and not modify the other by
a fortiori
inference. § The mishna teaches that sacrificial rites performed by
one who immersed that day
are disqualified. The Gemara asks:
From where do we
derive this
halakha
? The Gemara answers: It is derived
as it is taught
in a
baraita
that
Rabbi Simai says: From where
in the Torah is the
allusion
with…
Zevachim 17a:1-17b:2
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