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Tamid ( he, תָמִיד ''ṯāmīḏ''; "daily offerings") is the ninth tractate in the
The Mishnah on Tamid is divided into seven chapters (six in Lowe's edition of the Mishnah), containing 34 paragraphs in all:
* Chapter 1: The priests kept watch in three places in the Temple; where the young priests were on guard, and where the older ones slept who held the keys (§ 1); all who sought admission to remove the ashes from the altar were obliged to prepare themselves by a ritual bath before the officer appeared; when he appeared and when he called upon the priests to draw lots (§ 2); the mutual greetings of the priests (§ 3); how the one chosen by lot to remove the ashes from the altar performed his duties (§ 4).
* Chapter 2: How the other priests continued the task of cleansing the altar (§ 1); the piling of the ashes, in the center of the altar, into a hillock, which was considered an adornment (§ 2); the supply of fuel for the altar and the kind of wood used (§ 3); the arrangement of the wood and fire in layers (§§ 4-5).
* Chapter 3: The drawing of lots for various official duties, such as slaying the tamid, sprinkling its blood, and cleansing the altar and the candlestick (§ 1); the announcement of the time of slaying the morning sacrifice (§ 2); the bringing of the sacrificial lamb, which was given to drink from a golden cup before it was killed; who was charged with taking it to the place of sacrifice (§§ 3-5); the mode of cleansing the inner altar and the candlesticks, together with the statement, in conformity with Ezek. xliv. 2, that no man ever passed through the postern on the southern side of the large door; how the opening of this great portal was heard as far as Jericho, as was the sound of the trumpets and other music of the Temple (§§ 6-9).
* Chapter 4: The ritual for killing and dismembering the sacrificial lamb; how the parts of the sacrifice were brought to the altar.
* Chapter 5: The daily morning prayer in the Temple, which was supplemented on the Sabbath by a benediction on the division of priests who then completed their duties (§ 1); the drawing of lots for offering incense; the question as to whether one might make this offering twice, and the mode of burning the incense (§§ 2-5); the "magrefah," a musical instrument used in the Temple ( see Organ), and the various priestly and Levitical meanings of the signals given on it (§ 6).
* Chapter 6: Additional details in regard to offering incense.
* Chapter 7: The ritual used in case the high priest himself performed the sacrifice; the mode in which he pronounced the benediction on the people; the divergency of this benediction from that bestowed by the priests outside the Temple, and the music which accompanied the high priest's performance of his functions (§§ 1-3); enumeration of the Psalms sung by the Levites in the Temple on the various days of the week (§ 4).
Almost none of the famous early commentators extended their work to Tamid. Surviving commentaries include:
* The "Mefaresh". Occasionally attributed to Solomon b. Isaac but it cites Solomon b. Isaac's genuine commentary to b. Shabbat 19b by name on b. Tamid 25b s.v. בית המוקד.
* Baruch Bendit of
Order
Order, ORDER or Orders may refer to:
* Categorization, the process in which ideas and objects are recognized, differentiated, and understood
* Heterarchy, a system of organization wherein the elements have the potential to be ranked a number of d ...
of Kodashim
file:Pidyon HaBen P6020102.JPG, 150px, Pidyon haben
Kodashim ( he, קדשים, "Holy Things") is the fifth of the six orders, or major divisions, of the Mishnah, Tosefta and the Talmud, and deals largely with the services within the Temple in Jer ...
, which is the fifth of the six orders of the Mishnah, Tosefta and the Talmud.
The main subject of Tamid is the morning and evening burnt offerings (; ), but it also deals with other Temple ceremonies. The tractate includes information about the Temple Service from sages who had been present at the Temple and witnessed the service. This tractate in the Talmud contains few disagreements between the sages and few exegetical derivations. It is written as a historical description of the service.
Mishnah
The Mishnah on Tamid is divided into seven chapters (six in Lowe's edition of the Mishnah), containing 34 paragraphs in all:
* Chapter 1: The priests kept watch in three places in the Temple; where the young priests were on guard, and where the older ones slept who held the keys (§ 1); all who sought admission to remove the ashes from the altar were obliged to prepare themselves by a ritual bath before the officer appeared; when he appeared and when he called upon the priests to draw lots (§ 2); the mutual greetings of the priests (§ 3); how the one chosen by lot to remove the ashes from the altar performed his duties (§ 4).
* Chapter 2: How the other priests continued the task of cleansing the altar (§ 1); the piling of the ashes, in the center of the altar, into a hillock, which was considered an adornment (§ 2); the supply of fuel for the altar and the kind of wood used (§ 3); the arrangement of the wood and fire in layers (§§ 4-5).
* Chapter 3: The drawing of lots for various official duties, such as slaying the tamid, sprinkling its blood, and cleansing the altar and the candlestick (§ 1); the announcement of the time of slaying the morning sacrifice (§ 2); the bringing of the sacrificial lamb, which was given to drink from a golden cup before it was killed; who was charged with taking it to the place of sacrifice (§§ 3-5); the mode of cleansing the inner altar and the candlesticks, together with the statement, in conformity with Ezek. xliv. 2, that no man ever passed through the postern on the southern side of the large door; how the opening of this great portal was heard as far as Jericho, as was the sound of the trumpets and other music of the Temple (§§ 6-9).
* Chapter 4: The ritual for killing and dismembering the sacrificial lamb; how the parts of the sacrifice were brought to the altar.
* Chapter 5: The daily morning prayer in the Temple, which was supplemented on the Sabbath by a benediction on the division of priests who then completed their duties (§ 1); the drawing of lots for offering incense; the question as to whether one might make this offering twice, and the mode of burning the incense (§§ 2-5); the "magrefah," a musical instrument used in the Temple ( see Organ), and the various priestly and Levitical meanings of the signals given on it (§ 6).
* Chapter 6: Additional details in regard to offering incense.
* Chapter 7: The ritual used in case the high priest himself performed the sacrifice; the mode in which he pronounced the benediction on the people; the divergency of this benediction from that bestowed by the priests outside the Temple, and the music which accompanied the high priest's performance of his functions (§§ 1-3); enumeration of the Psalms sung by the Levites in the Temple on the various days of the week (§ 4).
Talmud
The extant gemara on Tamid in the Babylonian Talmud covers only three chapters of the tractate (chapters 1, 2, and 4). It is the shortest tractate of gemara in the Babylonian Talmud consisting of only seven pages. There are approximately only 4,600 words in the tractate. It contains several sayings and ethical maxims of importance, as well as stories and legends of much interest. For example: "The Pentateuch and the writings of the Prophets and the mishnaic sages contain specific exaggerated expressions which can not be taken literally, such as, 'The cities are great and walled up to heaven' ()". It also contains legends concerning Alexander the Great, his conversation with the sages of the South, his journey to Africa, and his adventures among the Amazons and at the gate of paradise.Commentaries
Betzalel Ashkenazi
Bezalel ben Abraham Ashkenazi ( he, בצלאל בן אברהם אשכנזי) ( 1520 – 1592) was a rabbi and talmudist who lived in Ottoman Israel during the 16th century. He is best known as the author of ''Shitah Mekubetzet'', a commentary o ...
writes that it is assembled from Solomon b. Isaac's commentary on b. Yoma (b. Tamid 33b), but only some content can be found there. Variously attributed to Shemaiah of Soissons Shemaiah of Soissons was a French Jewish scholar of the 12th century. He is often erroneously identified with Shemaiah of Troyes.
He was a pupil of Rashi, and Abraham Epstein identified him as Rashi's "secretary" and "scribe". Rashi referred to h ...
, (Ashkenazi passim, though not in the redaction of Solomon Adeni) but there is a different commentary to b. Tamid under his name found MS Opp. 726 and published by Fuchs (2000), and Isaac b. Baruch, a Tosafist, though pseudo-Abraham b. David quotes a different commentary on b. Tamid in his name (27b, s.v. בית המוקד.).
* The Anonymous German Commentary published by Fuchs (2000).Fuchs, U. (2000). שני פירושים חדשים על מסכת תמיד - פירוש ר' שמעיה, ופירוש אשכנזי אנונימי. קובץ על יד,97-141.
* Shemaiah of Soissons Shemaiah of Soissons was a French Jewish scholar of the 12th century. He is often erroneously identified with Shemaiah of Troyes.
He was a pupil of Rashi, and Abraham Epstein identified him as Rashi's "secretary" and "scribe". Rashi referred to h ...
, found MS Opp. 726 and published by Fuchs (2000).
* That attributed to Gershom ben Judah, from the school of Isaac b. Judah of Mainz
Isaac; grc, Ἰσαάκ, Isaák; ar, إسحٰق/إسحاق, Isḥāq; am, ይስሐቅ is one of the three patriarchs of the Israelites and an important figure in the Abrahamic religions, including Judaism, Christianity, and Islam. He was the ...
(c. 1064-1100).עפשטיין, א. (1999). פירוש התלמוד המיוחס לרבנו גרשום מאור הגולה. Netuim, 107-133. See also Epstein's ''Das talmudische Lexikon Jechuse Tannaim we-Amoraim und Jehuda b. Kalonimos aus Speier'' (1895), pg. 16.
* That falsely attributed to Abraham b. David
Abraham ben David ( – 27 November 1198), also known by the abbreviation RABaD (for ''Rabbeinu'' Abraham ben David) Ravad or RABaD III, was a Provençal rabbi, a great commentator on the Talmud, ''Sefer Halachot'' of Rabbi Yitzhak Alfasi and ''M ...
, possibly the work of Baruch b. Isaac (according to Abraham Epstein Abraham Epstein ( he, אברהם עפשטיין; 19 December 1841 – 1918) was a Russo-Austrian rabbinical scholar born in Staro Constantinov, Volhynia.
Epstein diligently studied the works of Isaac Baer Levinsohn, Nachman Krochmal, and S. D. Luz ...
; Ephraim Urbach disagreed) or Eliezer ben Joel HaLevi Eliezer ben Yoel HaLevi of Bonn ( Hebrew acronym Ra'avyah; 1140–1225To be more precise, it is only known that he died after 1220.) was a Rabbinic scholar in Germany. He had a significant influence on Asher ben Jehiel (the ROSH). As a Rishon, he ...
(according to David Luria).
* That attributed to Asher b. Jehiel
Asher ben Jehiel ( he, אשר בן יחיאל, or Asher ben Yechiel, sometimes Asheri) (1250 or 1259 – 1327) was an eminent rabbi and Talmudist best known for his abstract of Talmudic law. He is often referred to as Rabbenu Asher, “our Rabb ...
. Epstein believed this commentary, which explicitly disagrees with Asher b. Yechiel's genuine commentary to b. Berakhot, to be the work of another scholar.
* Samuel b. Isaac, an otherwise unknown Franco-German rishon, published by Yaakov Betzalel Zolty (1986).נדפס על ידי ש' חסידה בתוך ספר הזיכרון לר"ב ז'ולטי (עורך: י' בוקסבוים), ירושלים תש"מ. Pg. 186ff.
* The ''Shita Mekubetzes'' of Bezalel Ashkenazi.
Zabłudów
Zabłudów (; be, Заблудаў, translit=Zabłudaŭ, russian: Заблудов, translit=Zabludov, ) is a town in Białystok County, Podlaskie Voivodeship, in north-eastern Poland. Prior to 1999 it was part of the Białystok Voivodeship (19 ...
, ''Ner Tamid'' (1789)
* Moshe Greenwald, ''Olat Tamid im Minhat Tamid'' (e.p. 1936)
* Amitai ben-David, ''Ner Tamid'' (2004)
References
{{Mishnah