From: Subject: =?iso-8859-1?Q?Babylonian_Tal?= =?iso-8859-1?Q?mud=2C_Rodkinson?= =?iso-8859-1?Q?_tr.=2C_Book_3:_?= =?iso-8859-1?Q?Chapter_IV:_Th?= =?iso-8859-1?Q?e_Two_Goats?= Date: Thu, 4 Mar 2004 18:03:04 -0500 MIME-Version: 1.0 Content-Type: multipart/related; boundary="----=_NextPart_000_0034_01C40212.F1072260"; type="text/html" X-MimeOLE: Produced By Microsoft MimeOLE V5.00.3314.1001 This is a multi-part message in MIME format. ------=_NextPart_000_0034_01C40212.F1072260 Content-Type: text/html; charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable Content-Location: =?iso-8859-1?B?aHR0cDovL3d3dy5zYWM=?= =?iso-8859-1?B?cmVkLXRleHRzLmNvbS8=?= =?iso-8859-1?B?anVkL3QwMy95b20wOS4=?= =?iso-8859-1?B?aHRt?= Babylonian Talmud, Rodkinson tr., Book 3: Chapter IV: = The Two Goats

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CHAPTER IV.

REGULATIONS CONCERNING THE TWO GOATS OF THE DAY OF = ATONEMENT:=20 HOW THEY WERE SLAUGHTERED, SENT AWAY, ETC.

MISHNA: He shook the box, and took out two lots. On one is written, = "to=20 Jehovah"; on the other is written, "to Azazel." The Segan is at his = right, and=20 the head of the family [see above] on his left. If that of Jehovah was = taken up=20 by his right hand, the Segan says to him, "My lord the high-priest, = raise thy=20 right hand." If that of Jehovah was taken up by his left hand, the head = of the=20 family addresses him: "My lord the high-priest, raise thy left hand." He = placed=20 them [the lots] on the two he-goats, and uttered: "To Jehovah a = sin-offering."=20 R. Ishmael says: It was not necessary for him to say "sin-offering," but = "to=20 Jehovah" sufficed. They responded: "Blessed be the name of His kingdom's = glory=20 for ever."

GEMARA: Why had he to shake the box? That he should not have = intentionally=20 taken that for Jehovah in his right hand (as it was a good omen if he = took it up=20 by chance). Rabh said: The box was of wood, and was not sacred, and = could=20 contain only the two palms of the hand. Rabbina opposed: It is right = that it had=20 only capacity for the two palms, that he might not intentionally take = the lot=20 for the Lord; but if it was profane, he should have sanctified it? The = answer=20 is: If he had sanctified it, it would have been a wooden sacred vessel, = and in=20 the Temple wooden sacred vessels were not used. Let them have made it of = silver=20 or gold? Because the Torah wished to spare the wealth of Israel. The = Mishna is=20 at variance with the Tana of the following Boraitha: R. Jehudah says in = the name=20 of R. Eliezer: The Segan and the high-priest both placed their hands in = the box.=20 When that for Jehovah was picked up by the high-priest, the Segan said = to him:=20 "My lord the high-priest, raise thy right hand." But if it was picked up = by the=20 Segan, the chief of the family said to him: "Speak thy words." Why not = the Segan=20 himself? The lot came into the hand of the Segan, and

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not of the high-priest; therefore the spirits of the latter would = have been=20 depressed. On what point do they differ? One thinks, the right hand of = the Segan=20 is better than the left hand of the high-priest, and therefore both = should put=20 into the box their right hand; whereas the other thinks that the left = hand of=20 the high-priest is as good as the right hand of the Segan, and therefore = he=20 ought to place both his hands in the box. And who is the Tana who = differs from=20 R. Jehudah? That is R. Hanina, the Segan of the priests. As we have = learned in=20 the following Boraitha: R. Hanina the Segan of the priests said: Why did = the=20 Segan ever walk on the right of the high-priest? In case the high-priest = became=20 unfit for service, the Segan should enter at once to do the service.

The rabbis taught: In the time of the forty years during which Simeon = the=20 Upright was high-priest, the lot for Jehovah always came into the = high-priest's=20 right hand, but thereafter it sometimes fell into his right, sometimes = into his=20 left hand. And the tongue of crimson wool, during the time of Simeon the = Upright, always became white. But after Simeon the Upright, sometimes it = became=20 white, sometimes it remained red. In Simeon the Upright's time the = western light=20 ever burned, but after him it sometimes burned and sometimes went out. = The fire=20 of the altar ever waxed in strength, and except the two measures of wood = prescribed they had not to add any wood, in Simeon the Upright's time; = but after=20 him, sometimes the fire persisted and sometimes wood had to be added. In = his=20 time a blessing was sent into the Omer, the two loaves of bread, and the = showbread, and every priest who received only the size of an olive = became=20 satiated, and some was left over; but after him, these things were = cursed, and=20 every priest got only the size of a bean. And the delicate priests = refused to=20 take it altogether, but the voracious ones accepted and consumed. It = once=20 happened, one took his own share and his fellow's: he was nicknamed = "robber"=20 till his death.

The rabbis taught: The year when Simeon the Upright had to die, he = told the=20 sages: "Children, know ye that this year I am going to die." They asked = him:=20 "How dost thou know?" He said: "Every year when I entered and left the = Holy of=20 Holies, I was accompanied by one old man, dressed in white and enveloped = in=20 white; but this year it was an old man attired in black and in a black = turban,=20 and he entered with me but did not go out with me." And after the = festivals, he=20 got sick, and died.

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[paragraph continues] And = thenceforth=20 priests ceased to bless Israel with the name of Jehovah, but used = "Adonai" (the=20 Lord).

The rabbis taught: Forty years before the Temple was destroyed, the = lot never=20 came into the right hand, the red wool did not become white, the western = light=20 did not burn, and the gates of the Temple opened of themselves, till the = time=20 that R. Johanan b. Zakkai rebuked them, saying: "Temple, Temple, why = alarmest=20 thou us? We know that thou art destined to be destroyed. For of thee = hath=20 prophesied Zechariah ben Iddo [Zech. xi. 1]: 'Open thy doors, O Lebanon, = and the=20 fire shall eat thy cedars.'"

"He placed them on the two he-goats." The rabbis taught: Six = times the=20 high-priest pronounced God's name, as it is written (Jehovah), during = the Day of=20 Atonement: three times in the first confession and three times in the = second=20 confession, and the seventh time when he had drawn the lot. It happened, = when=20 the high-priest said, "I beseech thee, Jehovah," his voice was heard in = Jericho,=20 ten Parsas distant from Jerusalem, according to Rabba = bar bar Hana.=20 And the sound of opening the Temple gates was heard at the distance of = eight=20 legal limits of Sabbath (16,000 ells). The goats that were in Jericho = used to=20 sneeze at the incense offered at Jerusalem. A bride in Jerusalem had = never to=20 perfume herself, as the odor of the incense imbued them all with = aromatic=20 smells. R. Joel b. Diglai said: My father had goats on the mountains of = Michmar.=20 They sneezed at the incense. R. Hiya b. Abbin said in the name of R. = Joshua b.=20 Kar'ha: A certain old man has related to me, that since the time when he = was=20 walking in Shiloh, he still felt the smell of its formerly offered = incense.

R. Janai said: To take out the lots from the box was obligatory, but = to place=20 them on the goats was not so. R. Johanan says: Even taking them out was = not=20 obligatory. An objection was made from the following Boraitha: The = disciples=20 asked R. Aqiba, If the lot came into his left hand, might he not put it = into his=20 right hand? He replied: Do not give the Sadducees opportunity to rebel = (by=20 declaring it unbiblical). Now here the reason is only that the Sadducees = should=20 not rebel; but otherwise, we would say, he may transfer it from one hand = to the=20 other. How, then, can R. Janai say that it was obligatory? Then the lots = would=20 not be changeable. Said Rabba: They mean to say, not that he may = transfer the=20 lot in his left hand to his right hand, but that when the lot has been = placed on=20 the

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goat for Azazel, whether he may transfer him to his right, and design = him for=20 the Lord? The answer to this was: Although one may use a thing appointed = to a=20 less holy purpose for a more holy, yet the Sadducees will rebel.

MISHNA: He tied a tongue of crimson wool to the head of the goat that = was to=20 be sent away [the scapegoat], and placed him opposite to the gate = through which=20 he was to be transferred; and the one to be slaughtered, opposite to the = place=20 of its slaughtering. He went to his bull a second time, putting his = hands on=20 him, and confessing in these terms: "I beseech thee, Jehovah, I have = committed=20 iniquities, transgressed, and sinned before Thee, I and my house, and = the sons=20 of Aaron, Thy holy people: I beseech Thee, Jehovah, forgive the = iniquities,=20 transgressions, and sins which I have committed, transgressed, and = sinned, I and=20 my house, and the sons of Aaron, Thy holy people, as it is written in = the Torah=20 of Moses Thy servant: 'For on that day shall he make atonement for you, = to=20 cleanse you from all your sins, that ye may be pure before Jehovah.'" = They=20 respond after him: "Blessed is the name of His kingdom's glory = forever."

GEMARA: The schoolmen propounded a question: The Mishna states: He = was placed=20 opposite to the gate, and the one to be slaughtered opposite to the=20 slaughtering-place. Were they to be tied in their places, or only placed = there?=20 Come and hear! R. Joseph taught: He tied a tongue of crimson wool to the = head of=20 the goat that was to be sent away, and placed him opposite to the gate, = and the=20 one to be slaughtered opposite to the slaughtering-place, for the = purpose that=20 they should not be confounded with one another, as with other goats. = Now, if the=20 Mishna means they were tied there, it is right; but if only placed, this = can=20 only prevent their being confounded with each other, as the one has the = tongue=20 of red wool tied to it, but with other goats the other may be = confounded? It is=20 meant, then, that they should be tied in their places.

R. Itz'hak said: I have heard a Halakha about two tongues of wool, = one for=20 the red cow and the other for the scapegoat, that one must be of a = prescribed=20 quantity and the other need not, and I do not know which it is. Said R. = Joseph:=20 Let us see. The wool for the goat which was sent away must be divided = into two=20 parts: one part tied to its horns, and one to the rack; therefore it = seems that=20 it must be of a prescribed quantity. But the wool for the red cow, which = need=20 not be divided, need be of no prescribed quantity. Rami b. Hama opposed: = Even=20 that for

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the red cow must have a certain weight (as will be explained). Rabha = answered=20 him: Concerning the weight, the opinions of the Tanaim are different;=20 consequently, no prescribed quantity is needed. When R. Dimi came from=20 Palestine, he said in the name of R. Johanan: I have heard of three = tongues of=20 wool: one for the red cow, one for the scapegoat, and one for lepers. I = have=20 heard, one must be of the weight of 10 Zuz, one must have the weight of = 2 Selas,=20 and one of 1 Shekel, but I cannot explain which. When Rabbin came from=20 Palestine, he explained this in the words of R. Jonathan: That for the = red cow=20 must weigh 10 Zuz, for the scapegoat 2 Selas, and for lepers 1 Shekel. = (For the=20 red cow, which must have a certain weight, it is 10 Zuz; that of the = goat, which=20 must be divided, 2 Selas; and the leper's, which need be neither, it is = a=20 Shekel.)

R. Itz'hak said: I have heard about the two slaughterings, of the red = cow and=20 of the high-priest's bull, one, if done by a layman, is valid, and the = other is,=20 in such a case, invalid; but I cannot explain which it is. It was = taught:=20 Concerning the slaughtering of the red cow and the high-priest's bull, = Rabh and=20 Samuel differed. One said, if the red cow was slaughtered by a layman, = it is=20 valid, and the bull, invalid; and the other says the reverse.

It may be ascertained that Rabh is the one who says that the red cow=20 slaughtered by a layman is invalid, because (when Rabh heard) R. Zerah = said that=20 the red cow slaughtered by a layman is invalid, Rabh said: The reason = is, that=20 in connection with the red cow is mentioned Elazar (a priest) and = "statute."

It was taught: Concerning the slaughtering of the red cow by a = layman, R.=20 Ammi said: It is valid; R. Itz'hak of Naph'ha said: It is invalid; Ulla = said: It=20 is valid; and others say: It is invalid. R. Joshua b. Abba objected to = the=20 statement that it is valid, and wanted to support Rabh from the = following=20 Boraitha: It is certain to us that the sprinkling of the water of the = red cow is=20 invalid, if a woman has done it instead of a man, or when it was not = sprinkled=20 in the daytime. But whence do we deduce further that the slaughtering of = it, and=20 receiving of the blood, and sprinkling of the blood, and burning it, and = the=20 putting in of the cedar-wood, hyssop, scarlet string, is invalid in such = cases?=20 Therefore it is written, "The law."

Shall we assume that to them shall be added the gathering of the = ashes, and=20 the drawing of the water, and the sanctification? Therefore it is = written: "This" is the statute [Num. xix. 2].

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[paragraph continues] But what = is the reason=20 of including those, and excluding these? Because we find here an = extension and a=20 limitation, we will say that we may deduce all the ceremonies from the=20 sprinkling of the water. As the sprinkling of the water must be done by = a male,=20 not by a female, and is valid only in the daytime, we may add to it the=20 slaughtering, the receiving and sprinkling of the blood, the burning, = putting in=20 of cedar-wood, hyssop, a scarlet string; as it is certain to us that all = these=20 things are invalid when done by a female, so we conclude it is valid = only in the=20 daytime; and we will exclude the gathering of the ashes, the drawing of = the=20 water, and the sanctification, as they may be done by a female, = so we=20 will conclude they may be done also in the night-time. What is the = objection? If=20 you will say: "Because it is prohibited to a female, it is also = prohibited to a=20 layman," you can infer from the sprinkling of the water, which is = invalid when=20 done by a female, but nevertheless is valid when done by a layman. Said = Abayi:=20 The objection is this, What is the reason that a female may not sprinkle = it?=20 Because it is written "Elazar," and we say Elazar, but not a woman. In = the same=20 manner, we say Elazar (i.e., a priest), but not a layman. Said = Ulla: If=20 you will read carefully the whole section about the red cow, you will = see that=20 one case cannot be compared with the other. Some apparently analogous = inferences=20 are yet in reality contradictory. And there are apparently analogous = inferences=20 which are really analogous. (Therefore care must be taken in making = inferences.)=20 Said R. Assi: (It is so), for when R. Johanan and Resh Lakish learned = the=20 section of the red cow, they carried away in their heads no more than a = fox does=20 earth when it runs across a ploughed field, for some apparently = analogous=20 inferences are really so, and some not.

One Tana taught in the presence of R. Johanan: All slaughterings may = be done=20 by a layman, except that of the red cow. Said R. Johanan to him: "Go and = teach=20 it outside of the college; for we find no single kind of slaughtering = invalid=20 when done by a layman." And R. Johanan not only disregarded this Tana's=20 teaching, but even his own Master's; for R. Johanan said in the name of = R.=20 Simeon b. Jehozadak: "The slaughtering of a red cow by a layman is = invalid." But=20 I say it is valid, because we do not find any kind of slaughtering = invalid when=20 done by a layman.

"He went to his bull." Why did he not say in the first = confession,=20 "The sons of Aaron, Thy holy people," but does so in

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the second? The disciples of R. Ishmael taught: So is it right = according to=20 the law, for it is better that one guiltless should atone for the = sinners than=20 that one not yet purified from sins himself should atone for other = sinners.=20 (Before the first confession, he was not atoned for himself.)

MISHNA: He slaughtered it [the bull], and received in a basin its = blood,=20 giving (presenting) it to him who stirred (mixed) it, on the fourth row = of=20 marble stones in the Temple, that it should not become congealed. He = took the=20 censer, mounted the top of the altar, and cleared the coals on either = hand:=20 taking a censerful of the inner glowing coals, then he came down again, = and=20 placed it [the censer] on the fourth row of stones in the forecourt.

Every day he scooped up with a silver censer, and emptied into a = golden=20 vessel. On this day he filled a golden censer, and also carried it in. = Every day=20 he used to scoop [the coals] up in one measuring 4 Kabs, and poured them = into=20 one Of 3 Kabs; but on this day he filled one Of 3 Kabs, and also carried = them in=20 it. R. Jose says: Every day he filled one of a Seah [6 Kabs], and = emptied it=20 into one Of 3 Kabs; but on this day he filled one Of 3 Kabs, and carried = them in=20 it. 1 On all days it was a heavy (massive) one, but on = this day he=20 took a light one. Every day its handle was short, on this day long; all = days its=20 gold was yellow, but on that day red. This is according to R. Mena'hem. = On all=20 days he used to offer half a Mina [50 Dinars in weight] of incense in = the=20 morning, and one half in the evening; but on this day added a handful = more.=20 Every day it was pounded finely, but on this day it was the finest [Lev. = xvi.=20 12]. On all days priests went up on the eastern staircase [of the = altar], and=20 descended on the western. On this day the high-priest went up on the = middle one,=20 and came down on the same. R. Jehudah says: The high-priest ever mounts = and=20 descends on the middle one. All days the high-priest washed his hands = from the=20 laver, and on this day from the golden pitcher [cyathus]. R. Jehudah = says: The=20 high-priest ever washes his hands and feet from a golden pitcher. All = days there=20 were four fires [on the altar]; on that day five: this is according to = R. Meir.=20 R. Jose says:

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[paragraph continues] Every day = three, and=20 on this day four. R. Jehudah says: Every day two, on this day three.

GEMARA: The Mishna states: He gave it to one who stirred it, on the = fourth=20 row of the marble stones. Is it not written [Lev. xvi. 17]: "And there = shall not=20 be any man in the tabernacle"? Said R. Jehudah: Read not "of the Temple, = but=20 "from the Temple"--the fourth row of stones away from the Temple.

The rabbis taught: It is written: "There shall not be any man in the=20 tabernacle." Shall we assume, that one may not be in the corridors = either?=20 Therefore it is written, "in the tabernacle" (but outside one may). All = this has=20 been said of the tabernacle in Shiloh. How is it known that it applied = also to=20 the Temple in Jerusalem? Therefore it is written [ibid.], "in the holy = place."=20 All this is said of the time when he offers the incense. How is it known = that=20 when he sprinkles the blood no man should be in the holy place either? = Therefore=20 it is written, "when he goeth in." But how is it known that no man is to = be=20 found there till he comes out? Because it is written, "until he come = out." After=20 that it is written, "shall he make an atonement for himself, and for his = household, and for the whole congregation of Israel"; from this is seen = that=20 first he must atone for himself, then for his household, then for the = priests,=20 and then for Israel.

The Master says: It only applies to the time when he offers the = incense.=20 Whence is this inferred? Said Rabba, and so said also R. Itz'hak b. R. = Dimi, and=20 also R. Elazar: It is written: "He shall make an atonement for himself, = for his=20 household, and for the whole congregation of Israel." What atones for = all these=20 at once? Only the incense. But how is it known that incense atones at = all? Yea,=20 for R. Hanania has taught: How is it known that incense atones? Because = it is=20 written [Num. xvii. 12]: "And he put on the incense, and made an = atonement for=20 the people." And the disciples of R. Ishmael have taught: For what does = the=20 incense atone? Slander. Why? Slander is (quietly) done, so incense is = (quietly)=20 offered.

"Every day he scooped up with a silver censer," etc. What is = the=20 reason (why not a golden one)? Because the Torah has been sparing of = Israel's=20 wealth.

"On this day he filled a golden censer," etc. Why did he not = do on=20 this day as on all days? Because of the high-priest's weakness (from=20 fasting).

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"One measuring four Kabs," etc. We have learned in a Boraitha: = If one=20 Kab of coals was spilled on the ground, he swept them into the trench. = In one=20 Boraitha we have learned one Kab, and in another, two Kabs? It is right, = one. This is according to the rabbis, who say he emptied one of = four Kabs=20 into one of three; but this is neither according to the rabbis nor R. = Jose=20 (according to whom three Kabs were left over). Said R. Hisda: The = Boraitha is according to R. Ishmael the son of R. Johanan b. Beroqa of = the=20 following Boraitha, who says that he carried them into the Holy of = Holies only=20 in a censer of two Kabs. R. Ashi says this Boraitha can be = according to=20 R. Jose, and can be explained thus: Every day he used one of a = Seah of=20 the desert, which is one-sixth less than a Seah of Jerusalem, and = emptied=20 it into one of three Jerusalem Seahs.

"It was a massive one," etc. We have learned in a Boraitha: On = all=20 days its sides were thick, but on that day thin. Every day the handle = was short,=20 and this day long? That the high-priest should not need to make such an = effort=20 to hold it.

In another Boraitha we have learned: Every day the censer was without = a bell,=20 and on this day with a bell ("His sounds shall be heard when he goeth in = into=20 the holy place" [Exod. xxviii. 38], since he carried it in in his = white=20 garments devoid of bells), so said the son of the Segan.

"The gold was yellow," etc. Said R. Hisda: Seven kinds of gold = there=20 are: Gold, and good gold, gold of Ophir, best gold [Muphaz], beaten gold = [Sha'hut], pure gold [Sagur], and gold of Parvaim. Gold and good gold, = as it is=20 written [Gen. ii. 12]: "And the gold of that land is good"; gold of = Ophir, which=20 comes from Ophir; best gold, which is scintillating [1 Kings x. 18]; = beaten=20 gold, which is ductile like wire; pure gold-when this gold is exhibited = all=20 other wares are locked up; that of Parvaim is like blood of bulls in = redness. R.=20 Ashi says: There were only five, only there was gold of each kind of = good and=20 bad quality; hence "gold" and "good gold" are deducted. We have learned = also in=20 a Boraitha: All days the gold was yellow; this day it was of Parvaim, = which is=20 red like the blood of a cow.

"Finely pounded, but this day finest." The rabbis taught = (whence do we=20 deduce this?): Because it is already written [Ex. xxx. 36]: "Thou shalt = pound=20 some of it fine." Why has it to be repeated, "finely pounded"? That = means, on=20 this day it must be finest.

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"Washed his hands from the laver, on this day from the golden=20 pitcher." Why so? For the honor of the high-priest.

"All days there were four fires," etc. The rabbis taught: All = days=20 were two, this day three; namely, one, the ordinary large fire, the = second for=20 the incense, one for this special day (for the extra incense of the Holy = of=20 Holies). So says R. Jehudah. R. Jose says: All days were three, this day = four;=20 namely, those enumerated by R. Jehudah, and one to keep the fire = perpetual, as=20 it is written: "A perpetual fire shall be burning upon the altar, it = shall not=20 go out" [Lev. vi. 6], and one specially for this day. Rabbi says: "On = all days=20 four, this day five." The four above mentioned, and one for the = unconsumed=20 sacrifices which had not yet been burned in the evening.

Now, we see that all agree that this day a special fire was made. = Whence do=20 they deduce this? From the expression, "and the fire" [ibid. 5]. And = even he who=20 does not deduce it from the "and," deduces it from "and = the."=20 What? As we have learned in the following Boraitha: It is written, "a = perpetual=20 fire, it shall not go out." This is to teach that the second fire shall = be on=20 the outer altar. But how do we know there had to be fires for the censer = and=20 lamps? Therefore it is written, "perpetual fire shall be burning on the = altar,=20 it shall not be extinguished." This signifies, the perpetual fire of the = lamps=20 which, I have taught you, shall be taken only from the outer altar. From = this we=20 know that on the altar must be kept fire for the lamps, but whence do we = deduce=20 that fire for the incense must be kept also? Therefore it is written = [Lev. xvi.=20 12]: "He shall take a censer full of burning coals of fire from off the = altar,=20 from before the Lord." When do we find an altar which was partly before = the=20 Lord, and partly away from the Lord? We must say that was the = outer=20 altar, which was in part outside in the forecourt.

R. Elazar said in the name of Bar Qapara: R. Meir said, if members of = the=20 burnt-offering were left from the day before, he made a separate fire, = and had=20 them consumed, even on Sabbath. What does he come to teach us? We have = learned=20 in the Mishna that there were four fires? Said R. Abhin: He informs us, = that=20 even the members of a burnt-offering which had become invalid, were = burnt by a=20 separate fire, provided that they had been already attacked by the fire = of the=20 day before, but not those not touched by the fire. This we have also = learned in=20 the Mishna; namely, this day five? Says R. A'ha b. Jacob: He had to = teach this=20 to

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us. We might think all this applies to a Day of Atonement which falls = on a=20 Sunday, as we had learned somewhere else, that the fat left over from = Sabbath=20 should be burnt on the Day of Atonement next to it; but we might think, = if it=20 fell on other days of the week he had not to do so. Therefore he tells = us.

Says Rabba: Who is this man, that hears not what he speaks? In the = Mishna it=20 is said: "Every day." So it is all days of the week. The objection = remains.

It was taught: If one extinguishes the fire of the censer, and of the = lamps,=20 Abayi says he is culpable. Rabba says: He is guiltless. If he has taken = it from=20 the altar to light it and has dropped it on the ground, and it is = extinguished,=20 all agree, he is not culpable; but if he took it from off the altar, and = extinguished it there, Abayi says he is culpable, since it is the fire = of the=20 altar, of which it is written, "It shall not go out." Rabba says he is=20 guiltless: the moment he has removed it from the altar, the fire is not = regarded=20 any more as that of the altar. Now, what R. Na'hman has said in the name = of=20 Rabba b. Abahu, that he who has taken a coal from the altar, and = extinguished=20 it, is culpable, will be neither according to Abayi nor to Rabba? What=20 comparison is there? In that case he took it for a religious purpose, to = light=20 the lamp, or so, and it was extinguished, but in this case he removed a = coal and=20 extinguished it wantonly.

Footnotes

64:1 = The reason=20 is, because the coals must be live coals, so as to give a flame. As the = top ones=20 become somewhat dull, he drops them on the floor and only the middle = ones are=20 used, They differ, however, as to the measure of coals extinguished. = According=20 to the rabbis, no more than one quarter of the amount extinguishes, = while=20 according to R. Jose about one half extinguishes.

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