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Mishnayos Tamid Perek 5 Mishnah 2

תמיד פרק ה׳ משנה ב׳


The appointed priest said to them: Let only those priests who are new to burning the incense come and participate in the lottery for the incense. Whoever won that lottery won the privilege to burn the incense. The appointed priest said to them: Those new priests, i.e., those who had never performed the service, together with those old priests, i.e., those who had already performed it, may come and participate in the lottery to determine who takes the limbs from the bottom half of the ramp, where they had been placed earlier, up to the altar. Rabbi Eliezer ben Ya’akov says: The priest who takes the limbs up to the ramp is the one who takes them up from the ramp and places them upon the altar.

אָמַר לָהֶם, חֲדָשִׁים לַקְּטֹרֶת בֹּאוּ וְהָפִיסוּ. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה. חֲדָשִׁים עִם יְשָׁנִים בֹּאוּ וְהָפִיסוּ, מִי מַעֲלֶה אֵבָרִים מִן הַכֶּבֶשׁ לַמִּזְבֵּחַ. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, הַמַּעֲלֶה אֵבָרִים לַכֶּבֶשׁ הוּא מַעֲלֶה אוֹתָן עַל גַּבֵּי הַמִּזְבֵּחַ:


חדשים לקטורת (those new to the preparation of incense] – whomever was not found worthy of/won in [offering the] incense all of his life, should come and take a lot. But they did not leave for someone had been found worthy once to repeat it, because it makes one wealthy, as it is written (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole-offerings on Your altar]. Bless, O LORD, his substance [and favor his undertakings],” therefore, they do not let a person repeat it/do it again in order that that everyone will become wealthy and blessed through

חדשים עם ישנים – because it states regarding the incense, the new [participants] specifically, it (i.e., the Mishnah) stated here, the new with the old, meaning to say, whomever won the lottery in other times and those who never won, should come and participate in the lottery.

הוא המעלה אותם לגבי מזבח – and there wasn’t a lottery here. But the Halakha is not according to Rabbi Eliezer ben Yaakov (which is “unusual,” since we know about him: משנתו קב ונקי/that his teaching is “only a little in quantity/ a Kab, but well-sifted” (see Tractate Eruvin 62b).

חדשים לקטורת. מי שלא זכה בקטורת כל ימיו יבוא ויפיס. ולא היו מניחים למי שזכה בה פעם אחת לשנות בה, מפני שמעשרת, דכתיב (דברים ל״ג:י׳) ישימו קטורה באפך וגו׳ ברך ה׳ חילו, לפיכך לא היו מניחים לשנות בה אדם כדי שיהיו הכל מתעשרים ומתברכים בה:

חדשים עם ישנים. לפי שאמר בקטורת חדשים דוקא, אמר הכא חדשים גם ישנים, כלומר מי שזכה בפייס פעמים אחרות ומי שלא זכה בואו והפיסו:

הוא המעלה אותם לגבי המזבח. ולא היה כאן פייס. ואין הלכה כר׳ אליעזר בן יעקב: