Siman - Yoma Daf 34
- אברים למנחה
It was stated in Abaye’s list, ואברים למנחה – burning the limbs precedes the minchah, for it was taught in a Baraisa, from where do we know that nothing should precede the morning tamid? Rashi explains that this refers to nothing being placed on top of the ma’arachah before the limbs of the tamid. The Torah states with regard to the tamid, which is an olah offering, וערך עליה העלה – He shall arrange the olah upon it. Rava explained "העלה" היא עולה ראשונה – The expression “the olah” teaches that the olah is offered up first. Therefore, the limbs of the tamid are burned before the minchah is offered.
- קטורת של בין הערבים היתה קריבה בין איברים לנסכים
The Mishnah had stated, ושל בין הערבים היתה קריבה בין איברים לנסכים – The afternoon ketores was offered between the burning of the limbs of the afternoon tamid and the offering of its nesachim. The Gemara asks what the source of this ruling is, and Rebbe Yochanan answers, that the passuk regarding the tamid states, כמנחת הבקר וכנסכו תעשה – Like the minchah of the morning and its libation, you shall make (the afternoon minchah ). This indicates that just as in the case of the morning minchah, the ketores precedes the nesachim, also here, regarding the afternoon service, the ketores precedes the nesachim.
The Gemara objects and says that if so, let us say that just as there in the morning, the ketores precedes the burning of the limbs, so too here in the afternoon, the ketores precedes the limbs? The Gemara answers, is it written, כאיברי הבקר – like the limbs of the morning (should be the limbs of the afternoon tamid)? No! It is written instead: "כמנחת הבקר" – like the minchah of the morning. כמנחת הבקר ולא כאיברי הבקר – This implies that the afternoon minchah should be like the morning minchah, and not that the limbs of the afternoon tamid should be like the limbs of the morning tamid.
- עששיות של ברזל היו מחמין מערב יום הכפורים
The Mishnah stated that if the Kohen Gadol was a zakein or an istanis (of a delicate nature) they warmed water for him and poured it into the cold water of the mikveh. It was taught in a Baraisa, Rebbe Yehudah said, עששיות של ברזל היו מחמין מערב יום הכפורים – They would heat iron bars erev Yom Kippur and cast them in the cold water of the mikveh כדי שתפיג צינתן – so that it would lose some of its chill. The Gemara questions how this is permitted since this leads to צירוף - hardening of the metal, and Rav Bibi answered שלא הגיע לצירוף – the iron did not reach the degree of heat needed for strengthening. Rashi explains that it already had cooled down. Abaye says that you can even say that the iron reached the degree required for hardening, and yet was still permitted, since דבר שאינו מתכוין מותר – an unintentional act is mutar. The Gemara clarifies that Abaye holds that דבר שאינו מתכוין אסור with regards to d’Oraysasa. Hardening the metal is only a d’Rabbanon, and therefore it is permitted.
