What then is the meaning of ‘And the height five cubits’? (1) From the [upper] edge of the altar to the top [of the hangings]. And what does ‘and the height thereof shall be three cubits’ mean? From the edge of the terrace to the top [of the altar]. And R. Judah? (2) — He relates the gezerah shawah to the breadth. Now according to R. Judah, surely the priest could be seen? — Granted that the priest could be seen, the service [sacrifice] in his hand could not be seen. As for R. Judah. it is well: hence it is written, [did the king] hallow. (3) But according to R. Jose, what is the meaning of ‘did hallow [the middle of the court]?’ (4) — [He hallowed it] to set up the altar therein. (5) As for R. Jose, it is well: hence it is written, ‘[was] little’. (6) But according to R. Judah, what is meant by ‘little’? (7) — This is what it means: The altar of stones which Solomon made instead of the brazen altar was too small. Wherein do they differ? (8) — One master holds: You learn without from without, (9) but you do not learn without from within. (10) While the other master holds: You learn a utensil from a utensil, but you do not learn a vessel from an edifice. (11) Raba said: R. Judah admits in respect of the blood. (12) For it was taught. R. Judah said: He used to fill a goblet with the mingled blood, so that should the blood of one of them be spilt, it is found that this renders it fit. (13) But if you think that R. Judah holds that the whole of the Temple court was sanctified, (14) the precept has been already performed. (15) — [No:] perhaps that is because he holds that we require pouring out with man's force? (16) — If so, let us take it and pour it out in its place. (17) [No:] perhaps [that cannot be done] because he holds that the precept must be performed in the most fitting way. (18) R. Eleazar said: If the altar was damaged, you cannot eat the remainder of the mealoffering on account of it, because it is said, And eat it without leaven beside the altar. (19) Now did they eat it then beside the altar? (20) Rather [it means]: when it is whole, and not when it is damaged. We have found [it true of] the residue of the meal-offering. How do we know [it of] sacrifices of higher sanctity? — The implication of ‘holy’ [Kodesh] is learnt by a gezerah shawah. (21) Whence do we know [it of] sacrifices of lesser sanctity? — Said Abaye: It is derived by R. Jose's exegesis. For it was taught: R. Jose stated three laws on the authority of

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(1). ↑ Ibid. XXVII, 18.
(2). ↑ How does he rebut this?
(3). ↑ He hallowed the pavement to serve as an altar.
(4). ↑ In which respect did he hallow it?
(5). ↑ For this purpose itself the pavement had to be hallowed.
(6). ↑ Not, ‘was too little’, as E.V. R. Jose understands the verse (I Kings VIII, 64) to mean that Solomon set up an altar of stones, because the brazen altar was unfit, and euphemistically called ‘small’.
(7). ↑ Since according to him even the stone altar was not large enough, why state that ‘the brazen altar... was too little’?
(8). ↑ Sc. R. Jose who learns the gezerah shawah of ‘square’ from the golden altar, and R. Judah who learns it from Ezekiel.
(9). ↑ The brazen altar and the Temple court were both ‘without’, i.e., not in the inner sanctum.
(10). ↑ Viz., from the golden altar, which was in the inner sanctum.
(11). ↑ Both the brazen altar and the golden altar were technically utensils, whereas Ezekiel's stone altar was a constructed edifice.
(12). ↑ That the blood could not be sprinkled on the pavement. He sanctified the pavement only in respect of the burning of the fats and the limbs.
(13). ↑ V. supra 34b.
(14). ↑ Even for the sprinkling of the blood.
(15). ↑ The very act of spilling constitutes sprinkling.
(16). ↑ I.e., intentionally done, and not accidentally spilt.
(17). ↑ As soon as the blood is received in a vessel, let it be poured out there and then.
(18). ↑ Which is to sprinkle the blood actually on the altar. Yet possibly, if he did intentionally pour it out on the ground, the rite would be valid.
(19). ↑ Lev. X, 12.
(20). ↑ It might be eaten anywhere in the Temple court.
(21). ↑ Lit., we learn ‘holy’, ‘holy’ (Emended text-Sh. M.). — The present text states, for it is most holy, and so the same law is applied to sacrifices of higher sanctity, which are likewise so designated. e.g.. Lev. VI. 18.