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Today's Mishnah Yomi

Tamid 4:3 - 5:1

The Mishnah Yomi for Monday, April 6, 2026 is Tamid 4:3 - 5:1

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Mishnah 1

Mishnayos Tamid Perek 4 Mishnah 3

תמיד פרק ד׳ משנה ג׳

3
The priest then took the knife and separated the lung from the liver, and the finger-like protrusion from the lower edge of the liver, also known as the lobe of the liver, from the liver. And he would not move any one of the organs from its place. He would leave the lung attached to the neck, the lobe attached to the haunch, and the liver attached to the right flank. The priest would puncture around the breast, separating it from the flanks and the ribs, and he gave it to the priest who won the right to take it up to the ramp. He then moved up to the right flank and would cut it and separate it from the animal’s body. And he would continue to cut, descending until he would reach the spinal column, and the priest would not touch the spinal column, leaving the spine intact and attached to the left flank. He would continue cutting until he reached the space between the two narrow ribs near the neck, leaving them in place. The priest cut the right flank, separating it from the body of the animal, and gave it to the priest who won the right to take it up to the ramp. And the liver was suspended from it. The priest then came to the cud. He left attached to it, in their entirety, the two narrow ribs from here, the right side, and the two narrow ribs from there, the left side. He cut the cud and gave it to the priest who won the right to take it up to the ramp; and the windpipe, the heart, and the lung were suspended from it. He came to cut the left flank of the body and left attached to it two narrow ribs above, near the haunch, as the animal was suspended upside down, and two narrow ribs below, near the cud. And he also did that with its counterpart, the right flank, resulting in two narrow ribs in each flank above and two narrow ribs in each flank below. He cut the left flank and gave it to the priest who won the right to take it up to the ramp, and the spinal column was with it, and the spleen was suspended from it. And the left flank was greater, i.e., the larger of the two, because it included the spine, but they referred to the right flank as the greater one, as in addition to the flank itself, the liver was suspended from it. He came to the haunch, cut it, and gave it to the priest who won the right to take it up to the ramp. And the tail, and the finger-like protrusion of the liver, and the two kidneys were with it. He took the remaining upper part of the left hind leg, cut it, and gave it to the priest who won the right to take it up to the ramp. This resulted in all of the nine priests who won the rights to take the limbs up to the ramp standing in line, and the limbs were in their hands. The first priest stood with the head and with the right hind leg of the animal. Since it was more significant, the head was in his right hand, and its nose was turned toward the priest’s arm. Its horns were between his fingers, and the place of its slaughter was above, and the fats were placed upon it, to conceal the bloody place of slaughter. The right hind leg was in his left hand, and the outer side of the leg, from which its hide was flayed, rather than the side on which the incision was made, was facing out. The second priest stood with the two forelegs. He held the right foreleg in his right hand and the left foreleg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out. The third priest stood with the haunch and the left hind leg. He held the haunch in his right hand, and the tail was hanging between his fingers, and the finger-like protrusion of the liver and the two kidneys were with it. He held the left hind leg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out. The fourth priest stood with the breast and with the cud, with the breast in his right hand and the cud in his left hand, and its two ribs were attached to the cud between his two fingers. The fifth priest stood with the two flanks; the right flank was in his right hand and the left flank in his left hand, and the outer side was facing out. The sixth priest stood with the innards, which were placed in a vessel, and the lower legs were placed atop them from above. The seventh priest stood with the fine flour of the meal offering that accompanies the daily offering. The eighth priest stood with the griddle-cake offering sacrificed daily by the High Priest, half in the morning and half in the evening. The ninth priest stood with the wine for the libations that accompany the daily offering. The nine priests went and placed the items they were carrying on the area from halfway up the ramp and below, in the lower portion of the ramp, on the west side of the ramp, and they salted the limbs and the meal offering. And they descended and came to the Chamber of Hewn Stone to recite the morning Shema and the other texts that they would recite, as explained at the beginning of the next chapter.
נָטַל אֶת הַסַּכִּין וְהִפְרִישׁ אֶת הָרֵאָה מִן הַכָּבֵד, וְאֶצְבַּע הַכָּבֵד מִן הַכָּבֵד, וְלֹא הָיָה מְזִיזָהּ מִמְּקוֹמָהּ. נָקַב אֶת הֶחָזֶה וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. עָלָה לַדֹּפֶן הַיְמָנִית, הָיָה חוֹתֵךְ וְיוֹרֵד עַד הַשִּׁדְרָה, וְלֹא הָיָה נוֹגֵעַ בַּשִּׁדְרָה, עַד שֶׁהוּא מַגִּיעַ לִשְׁתֵּי צְלָעוֹת רַכּוֹת. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לַגֵּרָה, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת מִכָּאן וּשְׁתֵּי צְלָעוֹת מִכָּאן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַקָּנֶה וְהַלֵּב וְהָרֵאָה תְּלוּיִם בָּהּ. בָּא לוֹ לַדֹּפֶן הַשְּׂמָאלִית, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת רַכּוֹת מִלְמַעְלָן וּשְׁתֵּי צְלָעוֹת רַכּוֹת מִלְּמַטָּן. וְכָךְ הָיָה מַנִּיחַ בַּחֲבֶרְתָּהּ. נִמְצָא מַנִּיחַ בִּשְׁתֵּיהֶן, שְׁתַּיִם שְׁתַּיִם מִלְמַעְלָן וּשְׁתַּיִם שְׁתַּיִם מִלְּמַטָּן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַשִּׁדְרָה עִמָּהּ, וְהַטְּחוֹל תָּלוּי בָּהּ. וְהִיא הָיְתָה גְדוֹלָה, אֶלָּא שֶׁל יָמִין קוֹרִין גְּדוֹלָה, שֶׁהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לָעֹקֶץ, חוֹתְכוֹ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ, וְהָאַלְיָה וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי כְלָיוֹת עִמּוֹ. נָטַל רֶגֶל הַשְּׂמָאלִי וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ. נִמְצְאוּ כֻלָּן עוֹמְדִין בְּשׁוּרָה וְהָאֵבָרִים בְּיָדָם. הָרִאשׁוֹן, בָּרֹאשׁ וּבָרֶגֶל. הָרֹאשׁ בִּימִינוֹ, וְחוֹטְמוֹ כְלַפֵּי זְרוֹעוֹ, וְקַרְנָיו בֵּין אֶצְבְּעוֹתָיו, וּבֵית שְׁחִיטָתוֹ מִלְמַעְלָן, וְהַפֶּדֶר נָתוּן עָלֶיהָ. וְהָרֶגֶל שֶׁל יָמִין בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הַשֵּׁנִי, בִּשְׁתֵּי יָדַיִם, שֶׁל יָמִין בִּימִינוֹ, שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשְּׁלִישִׁי, בָּעֹקֶץ וּבָרֶגֶל. הָעֹקֶץ בִּימִינוֹ, וְהָאַלְיָה מְדֻלְדֶּלֶת בֵּין אֶצְבְּעוֹתָיו, וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי הַכְּלָיוֹת עִמּוֹ. הָרֶגֶל שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הָרְבִיעִי, בֶּחָזֶה וּבַגֵּרָה. הֶחָזֶה בִימִינוֹ, וְהַגֵּרָה בִשְׂמֹאלוֹ, וְצַלְעוֹתֶיהָ בֵין אֶצְבְּעוֹתָיו. הַחֲמִישִׁי, בִּשְׁתֵּי דְפָנוֹת. שֶׁל יָמִין בִּימִינוֹ, וְשֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשִּׁשִּׁי, בַּקְּרָבַיִם הַנְּתוּנִים בְּבָזָךְ וּכְרָעַיִם עַל גַּבֵּיהֶם מִלְמַעְלָה. הַשְּׁבִיעִי, בַּסֹּלֶת. הַשְּׁמִינִי, בַּחֲבִתִּין. הַתְּשִׁיעִי, בַּיָּיִן. הָלְכוּ וּנְתָנוּם מֵחֲצִי הַכֶּבֶשׁ וּלְמַטָּה בְּמַעֲרָבוֹ, וּמְלָחוּם. וְיָרְדוּ וּבָאוּ לָהֶם לְלִשְׁכַּת הַגָּזִית, לִקְרוֹת אֶת שְׁמַע:
ג׳

ואצבע הכבד (the lobe of the liver) – he would separate from the liver.

ולא היה מזיזה ממקומה – to the lobe of the liver from its place, for it was offered with the haunch and the tail, and the liver was with the right rib, and the lung with the throat/larynx with the wind-pipe and two ribs with it, as will be explained shortly.

דופן ימני – he cuts/severs near the spine/backbone, but he leaves two ribs above the spine/backbone and two ribs below the spine/backbone.

והרגל של ימין בשמאלו (the right hind-leg in his left hand) – and even though he brings limbs to the ramp of [Divine] Service, and [Divine] Service is invalidated on the left side, since it is not indispensable to atonement, it is permissible as is brought in [Tractate] Yoma.

ובית עורו לחוץ (and the flayed end outward) – the place where they flay the hide which is near the heads of he fingers.

בזך – It is the Aramaic translation of (Numbers 7:14): “one ladle” – one dish, vessel, censer.

השביעי בסולת – for the meal-offering of libations that is with the daily-offering

בחביתין – the meal-offering of cakes of the High Priest, half of it in the morning and half of it in the evening that is offered every day (see Tractate Tamid, Chapter 3, Mishnah 1). But that they interrupted for cakes between the fine flour and the libations that are the needs of the daily-offering is because he name meal-offering is that both fine flour and cakes have the title of a meal-offering, for that reason both are explained together.

מחצי ולמטה במערבו – but not from the upper half of the ramp, in order that it would be recognized when one goes to the altar from when they return after the recitation of the Shema. But especially on weekdays, they would place the limbs of the daily-offering in the west, to the side of the Divine Presence, but on Sabbaths of the Additional Offering/Musaf, where the obligations of the day were in the west, the parts of the daily-offering were in the east, as is explained in the Tractate Sukkah, in Chapter [Five] of the Flute/החליל [51b – and Tractate Skekalim, Chapter 8, Mishnah 8].

לקרות את שמע – and all the rest of the blessings, as is brought further in the next chapter (Chapter 5, Mishnah 1).

ואצבע הכבד. היה מפריש מן הכבד:

ולא היה מזיזה. לאצבע הכבד ממקומה, שהרי היא היתה קריבה עם העוקץ והאליה, והכבד היה עם הדופן הימני, והראיה עם הגירה ושתי צלעות עמה, כמו שמפורש בסמוך:

דופן ימני, חותך סמוך לשדרה, אלא שהיה מניח שתי צלעות למעלה אל השדרה וכן שתי צלעות למטה:

והרגל של ימין בשמאלו. ואע״ג דהולכת אברים לכבש עבודה היא ועבודה פסולה בשמאל, כיון דלא מעכבת כפרה, שריא אפילו בשמאל, כדאיתא ביומא:

ובית עורו לחוץ. המקום שמפשיטים ממנו העור והוא סמוך לראשי האצבעות:

בזך. תרגום כף אחת, בזיכא חדא:

השביעי בסולת. למנחת נסכים שעם התמיד:

בחביתין. מנחת מחבת של כהן גדול מחציתה בבקר ומחציתה בערב שמקריב בכל יום. והאי דאפסקיה לחביתין בין סולת לנסכים שהן צרכי תמיד, משום דסולת וחביתין לשניהם שם מנחה לכך פירשן יחד:

מחצי כבש ולמטה במערבו. ולא מחציו ולמעלה, כדי שתהא ניכרת ההולכה למזבח כשיחזרו מלקרות את שמע. ודוקא בימות החול היו נותנים אברי תמיד במערב לצד השכינה, אבל בשבתות, דשל מוספין שהן חובת היום היו במערב, היו של תמיד במזרח, כדמוכח במסכת סוכה פרק החליל:

לקרות את שמע. וכל שאר ברכות, כדאיתא לקמן באידך פרקא:

Mishnah 2

Mishnayos Tamid Perek 5 Mishnah 1

תמיד פרק ה׳ משנה א׳

1
After the priests completed laying the parts of the daily offering on the ramp, they went to the Chamber of Hewn Stone to recite Shema. The appointed priest who oversaw the lotteries in the Temple said to the priests: Recite a single blessing of the blessings that accompany Shema. And the members of the priestly watch recited a blessing, and then they recited the Ten Commandments, Shema (see Deuteronomy 6:4–9), VeHaya im Shamoa (see Deuteronomy 11:13–21), and VaYomer (see Numbers 15:37–41), the standard formula of Shema. Additionally, they blessed with the people three blessings. These blessings were: True and Firm, the blessing of redemption recited after Shema; and the blessing of the Temple service, which is also a blessing recited in the Amida prayer; and the Priestly Benediction, recited in the form of a prayer, without the lifting of hands that usually accompanies that blessing (Tosafot). And on Shabbat, when the new priestly watch would begin its service, the priests would add one blessing recited by the outgoing priestly watch, that love, fraternity, peace, and friendship should exist among the priests of the incoming watch.
אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא:
א׳

אמר להם הממנונה וכו' – in the first chapter of [Tractate] Berakhot [11b], it is defined/explained that it is “Ahavah Rabbah”/”With great love.” But after the breaking forth of daylight and the shining of the sun, we recite [the blessing] “Yotzer Or”/”Who created light.” And the order of the blessings is not indispensable.

קראו עשרת הדברים – because they are the essence of the Torah. But it was by law that they would read them every day, even in the country (i.e., outside of the Temple/Jerusalem), but they (i.e., the Rabbis) abolished them because of the seditious talk of the sectarians/heretics who would say that only these alone were given at Sini and not the rest of the orah (see Tractate Berakhot 12a).

והם ברכו שלשה ברכות – And which are these three blessings? “Emet V’Yatziv”/”True and Enduring,” and the Divine Worship (see the seventeenth blessing of the weekday Amidah – which is also the fifth blessing of the Amidah for Sabbaths and Festivals), and the Blessing of the Priests through only the reading of the [Biblical] verses, but not the raising of the hands to pronounce the Priestly Blessing, other than after the offering up of the daily offering and the incense, as we have stated in this chapter (see Tractate Berakhot 11b in the Tosafot, s.v. וברכת כהנים), but today, they don’t make these blessings other than in order that the daily offering will be accepted with favor, and they do not take leave from the Shemoneh Esreh prayer with this.

מוסיפין ברכה אחד – when the division of duty of Priests and Levites that is departing says to the division of duty that is entering (see Talmud Berakhot 12a): “May He who caused His name to dwell in this house, let dwell among you love and brotherhood, peace and friendship,” for on every Sabbath day, one division of duty would enter for Divine Serveice and the past division of duty would leave.

אמר להם הממונה וכו׳ בפרק קמא דברכות מפורש שהיא אהבה רבה. ואחר שהאיר היום וזרחה החמה מברכים יוצא אור. וסדר ברכות אינו מעכב:

קראו עשרת הדברים. לפי שהן עיקר התורה. ובדין היה שיהיו קורין אותן בכל יום אף בגבולים, אלא שביטלום מפני תרעומת המינים, שהיו אומרים אלו לבדם ניתנו בסיני ולא שאר התורה:

והם ברכו שלשה ברכות. ואלו הן שלש ברכות, אמת ויציב, ועבודה, וברכת כהנים קריאת הפסוקים בלבד, ולא נשיאת כפים, שלא היו הכהנים נושאים את כפיהן אלא לאחר הקרבת התמיד וקטורת, כדאמרינן באידך פרקא, והאידנא לא היו מברכים הנך ברכות אלא כדי שיהא התמיד מקובל ברצון, ולא היו נפטרים בכך מתפלת שמונה עשרה:

מוסיפין ברכה אחת. שמשמר היוצא אומר למשמר הנכנס, מי ששיכן את שמו בבית הזה הוא ישכין ביניכם אהבה ואחוה שלום וריעות, שבכל יום שבת היה נכנס משמר לעבודה ויוצא המשמר שעבר:

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