הַהוּא דְּלֹא כְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב וּדְלֹא כְּרַבִּי יְהוּדָה.

the opinion of that tanna would be in accordance with neither the opinion of Rabbi Eliezer ben Ya’akov nor the opinion of Rabbi Yehuda, as these five lotteries would include one for carrying the coal pan and another one for taking the limbs up to the altar.

מתני׳ תָּמִיד קָרֵב בְּתִשְׁעָה, בַּעֲשָׂרָה, בְּאַחַד עָשָׂר, בִּשְׁנֵים עָשָׂר, לֹא פָּחוֹת וְלֹא יוֹתֵר. כֵּיצַד? עַצְמוֹ בְּתִשְׁעָה, בֶּחָג בְּיַד אֶחָד צְלוֹחִית שֶׁל מַיִם – הֲרֵי כָּאן עֲשָׂרָה.

The daily offering is sacrificed and its limbs are carried by nine priests, as mentioned in a previous mishna. These nine carry the limbs and the accompanying libations and meal-offerings. Occasionally, the service is performed by ten priests, occasionally by eleven, and sometimes by twelve priests; no fewer than nine and no more than twelve. How so? The daily offering itself is sacrificed by nine priests, as explained earlier. On the festival of Sukkot a priest in whose hand is a jug of water for the water libation is added, and there are ten priests. On Sukkot , a water libation is poured on the altar in addition to the standard wine libation.

בֵּין הָעַרְבַּיִם בְּאַחַד עָשָׂר, הוּא עַצְמוֹ – בְּתִשְׁעָה, וּשְׁנַיִם בְּיָדָם שְׁנֵי גְּזִירֵי עֵצִים. בַּשַּׁבָּת בְּאַחַד עָשָׂר; הוּא עַצְמוֹ בְּתִשְׁעָה, וּשְׁנַיִם בְּיָדָם שְׁנֵי בְּזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. וּבַשַּׁבָּת שֶׁבְּתוֹךְ הֶחָג – בְּיַד אֶחָד צְלוֹחִית שֶׁל מַיִם.

In the daily afternoon offering, eleven priests participate in the service. How so? The daily offering itself is sacrificed by nine, and there are an additional two priests in whose hands are two logs that are placed on the altar. On Shabbat, eleven priests participate. How so? The daily morning offering itself is performed by nine, and there are an additional two priests in whose hands are two vessels of frankincense that accompany the shewbread. This frankincense is burned on Shabbat. And on Shabbat that occurs within the festival of Sukkot there is an additional priest in whose hand is a jug of water for the water libation,

גמ׳ אָמַר רַבִּי אַבָּא וְאִיתֵימָא רָמִי בַּר חָמָא וְאִיתֵימָא רַבִּי יוֹחָנָן: אֵין מְנַסְּכִין מַיִם בֶּחָג אֶלָּא בְּתָמִיד שֶׁל שַׁחַר. מִמַּאי – מִדְּקָתָנֵי ״וּבַשַּׁבָּת שֶׁבְּתוֹךְ הֶחָג בְּיַד אֶחָד צְלוֹחִית שֶׁל מַיִם״. וְאִי סָלְקָא דַּעֲתָךְ בְּתָמִיד שֶׁל בֵּין הָעַרְבַּיִם מְנַסְּכִין – בַּחוֹל נַמִי מַשְׁכַּחַתְּ לָהּ!

Rabbi Abba, and some say it was Rami bar Ḥama, and some say it was Rabbi Yoḥanan, said: On the festival of Sukkot they pour the water libation only during the sacrifice of the daily morning offering and not in the afternoon. From where is this derived? It is derived from the fact that it is taught in the mishna: And on Shabbat that occurs within the festival of Sukkot there is a priest in whose hand is a jug of water, bringing the number of participating priests to twelve. And if it should enter your mind to say that they pour water during the daily afternoon offering also, if so, you find that there were twelve priests on a weekday as well, that is, during the intermediate days of the Festival: Nine priests for the daily offering, two to carry the logs, and one to pour the water.

אָמַר רַב אַשִׁי: אַף אֲנַן נַמִי תָּנֵינָא: וְלַמְנַסֵּךְ אוֹמֵר לוֹ ״הַגְבַּהּ יָדֶיךָ״! שֶׁפַּעַם אֶחָד נִסֵּךְ עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָּל הָעָם בְּאֶתְרוֹגֵיהֶן. שְׁמַע מִינָּהּ.

Rav Ashi said: We too have learned this in a different mishna, that the water libation was offered only in the morning, as it was taught: And they would say to the pourer: Raise your hand so everyone will see as you pour the water into the aperture on the altar, in accordance with the proper procedure. This was done because one time a Sadducee priest, who did not accept that there is a mitzva of water libation, poured the water onto his feet, whereupon all the people pelted him with their etrogim in anger. Since the episode involved etrogim , it is apparent that it took place in the morning, when people have their etrogim with them. Since the mishna mentions the fact that it was etrogim that were used to pelt the priest, it is apparently coming to teach that the water libation takes place only in the morning. The Gemara concludes: Indeed, learn from this that it is so.

תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: מִנַּיִין לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם שֶׁטָּעוּן שְׁנֵי גְזִירֵי עֵצִים בִּשְׁנֵי כֹּהֲנִים – שֶׁנֶּאֱמַר: ״וְעָרְכוּ עֵצִים״, אִם אֵינוֹ עִנְיָן לְתָמִיד שֶׁל שַׁחַר, דִּכְתִיב: ״וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים בַּבֹּקֶר בַּבֹּקֶר וְעָרַךְ עָלֶיהָ״ – תְּנֵיהוּ עִנְיָן לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם.

It was taught in a baraita that Rabbi Shimon ben Yoḥai says: From where is it derived that the daily afternoon offering requires that two logs be brought along with it, by two priests? As it is stated with regard to the burnt-offering: “The sons of Aaron the priest shall put fire on the altar and lay out wood [ etzim ] etzim is plural, which teaches that two logs are called for. If this is not applicable to the daily morning offering, as it is already written about the morning offering explicitly: “And the priest shall burn wood on it every morning, and arrange the burnt-offering on it” (Leviticus 6:5), apply it to the daily afternoon offering. The verse therefore teaches us that two logs should be added before that offering.

וְאֵימָא אִידִי וְאִידִי בְּתָמִיד שֶׁל שַׁחַר, וְאָמַר רַחֲמָנָא: עָבֵיד וַהֲדַר עָבֵיד! אִם כֵּן נֵימָא קְרָא ״וּבִעֵר״ ״וּבִעֵר״!

But say that this and this, i.e., both verses cited above, are dealing with the daily morning offering, and that the Merciful One states in the Torah: Perform the arrangement of wood and then return and perform it again. In other words, perhaps the Torah’s intention is that two logs be arranged on the altar twice in the morning, and that accounts for the two verses. The Gemara rejects this possibility: If it were so, the text should use the same expression both times and say: “And he shall burn wood on it,” and again: “And he shall burn wood on it.” Since the text does not do so, but instead employs two different verbs, saying: “They shall lay out wood” once and: “He shall burn wood” the second time, this indicates that the Torah is describing two different times.

אִי כָּתַב רַחֲמָנָא ״וּבִעֵר״ – הֲוָה אָמִינָא חַד – אִין, תְּרֵי – לָא, קָא מַשְׁמַע לָן דְּנַעֲבִיד חַד וְנַעֲבִיד תְּרֵי!

The Gemara rejects this inference: If the Merciful One had written in the Torah: “And he shall burn wood on it” twice, I would have said it means that one priest should arrange the wood, not two. The change of terminology to a plural verb is therefore necessary because it teaches us that one priest should perform it the first time and two priests should perform it the second time, but they are both performed in the morning.

אִם כֵּן נֵימָא קְרָא ״וּבִעֵר״, ״וּבִעֲרוּ״, אִי נַמִי: ״וְעָרַךְ״ ״וְעָרְכוּ״, מַאי ״וּבִעֵר״ ״וְעָרְכוּ״ – שְׁמַע מִינָּהּ כִּדְקָא אָמְרִינָן.

The Gemara rejects this: If so, if this were what the Torah wished to indicate, the verse should say: “And he shall burn wood” in the singular, and then, in the second verse, say: And they shall burn wood, in the plural, using the same verb both times, changing only the number of the verb. Or, alternatively, the verse should say: And he shall lay out wood, in the singular, and then, in the second verse, say: “And they shall lay out wood,” in the plural. What is the reason the Torah uses two different verbs in the two verses, stating: “And he shall burn wood” and then: “And they shall lay out wood”? Learn from this as we have said, that the Torah in these two verses is referring to two separate times of day, and the verse: “They shall lay out wood [ etzim ]” is referring to the daily afternoon offering, mandating that at that time “they,” i.e., two priests, shall lay out etzim , the plural term for wood, referring to two logs.

תָּנֵי רַבִּי חִיָּיא: פַּיִיס פְּעָמִים שְׁלֹשָׁה עָשָׂר פְּעָמִים אַרְבָּעָה עָשָׂר פְּעָמִים חֲמִשָּׁה עָשָׂר פְּעָמִים שִׁשָּׁה עָשָׂר.

Rabbi Ḥiyya taught: Sometimes thirteen priests were involved in sacrificing the daily offering, all these tasks being assigned in the second lottery, as the mishna taught earlier. But sometimes fourteen priests are chosen in this manner to participate, since on Sukkot an additional priest is chosen to pour the water libation. And sometimes fifteen priests are chosen, on Shabbat, when two priests are tasked with burning the frankincense in the vessels. And sometimes sixteen priests are chosen, on Shabbat that occurs during Sukkot , when three extra priests are added: One to pour the water and two to burn the frankincense.

וְהָתַנְיָא שִׁבְעָה עָשָׂר!

The Gemara asks with regard to Rabbi Ḥiyya’s statement: But wasn’t it taught in a baraita that sometimes there are seventeen priests involved in the daily offering?

הַהִיא דְּלָא כְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אֶלָּא כְּרַבִּי יְהוּדָה.

The Gemara responds: That baraita is not in accordance with the opinion of Rabbi Eliezer ben Ya’akov but is in accordance with the opinion of Rabbi Yehuda. The seventeenth task of the daily morning offering referred to in the baraita is taking up the pieces of the offering from the ramp to the altar. According to Rabbi Eliezer ben Ya’akov, this task was not assigned to a new priest but was performed by the same priests who had brought the pieces to the ramp. The baraita , which does assign this task to a seventeenth priest, is therefore not in accordance with the opinion of Rabbi Eliezer ben Ya’akov. As the Gemara explained earlier, the opinions of Rabbi Yehuda and Rabbi Eliezer ben Ya’akov are mutually exclusive; consequently, since the baraita contradicts the opinion of Rabbi Eliezer ben Ya’akov, it must be in accordance with the opinion of Rabbi Yehuda. Rabbi Ḥiyya, however, adopted the view of Rabbi Eliezer ben Yaakov, and for this reason he taught that the maximum number of tasks assigned through the second lottery is only sixteen.

מתני׳ אַיִל קָרֵב בְּאַחַד עָשָׂר, הַבָּשָׂר בַּחֲמִשָּׁה, הַקְּרָבַיִים וְהַסּוֹלֶת וְהַיַּיִן בִּשְׁנַיִם שְׁנַיִם, פַּר קָרֵב בְּעֶשְׂרִים וְאַרְבָּעָה: הָרֹאשׁ וְהָרֶגֶל; הָרֹאשׁ – בְּאֶחָד, וְהָרֶגֶל – בִּשְׁנַיִם. הָעוֹקֶץ וְהָרֶגֶל; הָעוֹקֶץ – בִּשְׁנַיִם, וְהָרֶגֶל – בִּשְׁנַיִם. הֶחָזֶה וְהַגֵּרָה; הֶחָזֶה – בְּאֶחָד, וְהַגֵּרָה – בִּשְׁלֹשָׁה. שְׁתֵּי יָדַיִם בִּשְׁנַיִם, וּשְׁתֵּי דְּפָנוֹת בִּשְׁנַיִם. הַקְּרָבַיִים וְהַסּוֹלֶת וְהַיַּיִן בִּשְׁלֹשָׁה שְׁלֹשָׁה.

A ram that is brought for a communal burnt-offering is sacrificed by eleven priests. The flesh on the various limbs is taken by five priests, as in the case of the sheep of the daily offering. The intestines, and the fine flour of the meal-offering, and the wine of the libation are carried by two priests each, because the meal-offering and wine libation that accompany a ram are larger than those that accompany a sheep. A bull is sacrificed by twenty-four priests. The head and the right leg are sacrificed first, but due to its size the head is carried by one priest and the leg by two. The tail and the left leg are carried as follows: The tail is sacrificed by two and the leg by two. The breast and the neck are carried as follows: The breast is offered by one and the neck by three priests. The two forelegs are carried by two priests, and the two flanks are carried by two. The intestines and the fine flour and the wine are carried by three each, because the meal-offering and wine libation that accompany a bull are larger than those that accompany a ram.

בַּמֶּה דְּבָרִים אֲמוּרִים – בְּקָרְבְּנוֹת צִיבּוּר, אֲבָל בְּקָרְבַּן יָחִיד אִם רָצָה לְהַקְרִיב מַקְרִיב. הֶפְשֵׁיטָן וְנִיתּוּחָן שֶׁל אֵלּוּ וְאֵלּוּ שָׁוִין.

In what case is this statement said, that this is the sequence followed? It is in the case of communal offerings. However, in the case of an individual offering brought to fulfill a vow or an obligation, if a single priest wishes to sacrifice it alone he may sacrifice it alone, the flaying and the cutting of both these, individual offerings, and those, communal offerings, they are equal, as will be explained in the Gemara.

גמ׳ תָּנָא: הֶפְשֵׁיטָן וְנִיתּוּחָן שָׁוִין – בְּזָר.

A Sage taught in the Tosefta : The individual offerings and communal offerings are equal with regard to their flaying and cutting, in that these may be performed by a non-priest. They are not considered services that require priests.

אָמַר חִזְקִיָּה: מִנַּיִין לְהֶפְשֵׁט וְנִיתּוּחַ שֶׁשָּׁוֶה בְּזָר – שֶׁנֶּאֱמַר: ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ״ נְתִינַת אֵשׁ בָּעֲיָא כְּהוּנָּה, הֶפְשֵׁט וְנִיתּוּחַ – לֹא בָּעֲיָא כְּהוּנָּה.

Ḥizkiya said: From where is it derived that they are equal with regard to their flaying and cutting? From where is it derived that flaying and cutting of offerings, whether individual or communal, may be performed by a non-priest? At first it is stated with regard to the burnt-offering: “And he shall flay the burnt-offering and cut it into its pieces” (Leviticus 1:6), and following that it is stated: “The sons of Aaron the priest shall place fire on the altar” (Leviticus 1:7). The fact that the sons of Aaron are mentioned in the verse about putting fire on the altar but not in the verse about flaying and cutting teaches that placing fire on the altar requires priesthood, i.e., it must be performed by priests, but flaying and cutting do not require priesthood.