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Today's Mishnah Yomi

Tamid 5:2 - 5:3

The Mishnah Yomi for Tuesday, April 7, 2026 is Tamid 5:2 - 5:3

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Mishnah 1

Mishnayos Tamid Perek 5 Mishnah 2

תמיד פרק ה׳ משנה ב׳

2
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:
ב׳

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:

Mishnah 2

Mishnayos Tamid Perek 5 Mishnah 3

תמיד פרק ה׳ משנה ג׳

3
The priests who did not win a lottery were still dressed in the priestly vestments that they were required to don when entering the lottery, so that if they won they would be prepared for immediate service. The appointed priest handed over these priests to the care of the attendants [laḥazanim]. The attendants would undress these priests and remove their garments, and they would leave only their trousers on them. After the priests donned their non-sacred garments, they would remove the priestly trousers and don their non-sacred trousers. And there were four storage compartments there in the Temple for the storage of priestly vestments for each priestly watch, and on each of them was written the use of the garment stored there: Trousers, tunic, belt, and mitre.
מְסָרוּם לַחַזָּנִים, הָיוּ מַפְשִׁיטִין אוֹתָם אֶת בִּגְדֵיהֶם, וְלֹא הָיוּ מַנִּיחִין עֲלֵיהֶם אֶלָּא מִכְנָסַיִם בִּלְבָד. וְחַלּוֹנוֹת הָיוּ שָׁם, וְכָתוּב עֲלֵיהֶם תַּשְׁמִישֵׁי הַכֵּלִים:
ג׳

מסרום לחזנים – those Kohanim who prepared themselves but did not win in the lottery, were wearing the priestly garments, would send them to the ministers, meaning the sextans that are engaged with the needs of the Temple in order that they can strip the holy clothing that is upon them.

ולא היו מניחים עליהם אלא מכנסים בלבד – and they wear weekday clothing, and afterwards, remove the undergarments and leave all the priestly clothing and leave.

וכתוב עליהם תשמישי הכלים – the windows upon which there are the undergarment, is written upon them, “undergarments,” and those that are written upon them, “the priest’s undercoat,” is it is written on them “priest’s undercoat” and similarly for the “priest’s turban,” and the “belt.” But the order of the wearing of the clothing, the undergarments are first, to all of the rest of the rest of the holy garments, as it is written (Leviticus 6:3): “[The priest shall dress in linen raiment,] with the linen breeches next to his body,” so that there Is no thing that precedes the undergarments, and afterwards, the priest’s undercoat, and that he girds himself with a belt, and afterwards, he puts on the priest’s turban.

מסרום לחזנים. אותם כהנים שהכינו עצמם ולא זכו בפייס והיו לבושים בגדי כהונה, היו מוסרים אותם לחזנים, דהיינו השמשין העוסקים בצרכי המקדש, כדי שיפשיטום בגדי הקודש שעליהם:

ולא היו מניחים עליהם אלא מכנסים בלבד. ולובשים בגדי חול ואח״כ מפשיטים המכנסים ומניחים כל בגדי כהונה ויוצאים:

וכתוב עליהם תשמישי הכלים. החלונות שבהן מכנסים כתוב עליהן מכנסים, ואת שבהן כתונת כתוב עליהן כתונת, וכן מצנפת ואבנט. וסדר לבישת הבגדים, המכנסים תחלה לכל שאר בגדים של קודש, דכתיב (ויקרא ו׳:ג׳) ומכנסי בד ילבש על בשרו, שלא יהא דבר קודם למכנסים, ואח״כ הכתונת, ואח״כ חוגר באבנט, ואח״כ צונף במצנפת:

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