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פסחים 66
Soncino English Talmud · Berean Standard Bible
SAID R. AKIBA TO HIM, OR ON THE CONTRARY: IF HAZA'AH, WHICH IS [FORBIDDEN] AS A SHEBUTH, DOES NOT OVERRIDE THE SABBATH, THEN SHECHITAH, WHICH IS [NORMALLY FORBIDDEN] ON ACCOUNT OF LABOUR, IS IT NOT LOGICAL THAT IT DOES NOT OVERRIDE THE SABBATH. AKIBA! SAID R. ELIEZER TO HIM, YOU WOULD ERASE WHAT IS WRITTEN IN THE TORAH, [LET THE CHILDREN OF ISRAEL PREPARE THE PASSOVER SACRIFICE] IN ITS APPOINTED TIME, [IMPLYING] BOTH ON WEEK-DAYS AND ON THE SABBATH. SAID HE TO HIM, MASTER, GIVE ME AN APPOINTED TIME FOR THESE AS THERE IS AN APPOINTED SEASON FOR SHECHITAH! R. AKIBA STATED A GENERAL RULE: WORK WHICH COULD BE DONE ON THE EVE OF THE SABBATH OVERRIDES THE SABBATH; SHECHITAH, WHICH COULD NOT BE DONE ON THE EVE OF THE SABBATH, DOES OVERRIDE THE SABBATH. GEMARA. Our Rabbis taught: This halachah was hidden from [i.e., forgotten by] the Bene Bathyra. On one occasion the fourteenth [of Nisan] fell on the Sabbath, [and] they forgot and Passover, R. Akiba holds that the haza'ah must not be performed, though the man is thereby prevented from joining in the Passover sacrifice. did not know whether the Passover overrides the Sabbath or not. Said they, ‘Is there any man who knows whether the Passover overrides the Sabbath or not?’ They were told, ‘There is a certain man who has come up from Babylonia, Hillel the Babylonian by name, who served the two greatest men of the time, and he knows whether the Passover overrides the Sabbath or not [Thereupon] they summoned him [and] said to him, ‘Do you know whether the Passover overrides the Sabbath or not?’ ‘Have we then [only] one Passover during the year which overrides the Sabbath?’ replied he to them, ‘Surely we have many more than two hundred Passovers during the year which override the Sabbath! Said they to him, ‘How do you know it?’ He answered them, ‘In its appointed time’ is stated in connection with the Passover, and ‘In its appointed time’ is stated in connection with the tamid; just as ‘Its appointed time’ which is said in connection with the tamid overrides the Sabbath, so ‘Its appointed time’ which is said in connection with the Passover overrides the Sabbath. Moreover, it follows a minori, if the tamid, [the omission of] which is not punished by kareth, overrides the Sabbath, then the Passover,[neglect of] which is punished by kareth, is it not logical that it overrides the Sabbath! They immediately set him at their head and appointed him Nasi [Patriarch] over them, and he was sitting and lecturing the whole day on the laws of Passover. He began rebuking them with words. Said he to them, ‘What caused it for you that I should come up from Babylonia to be a Nasi over you? It was your indolence, because you did not serve the two greatest men of the time, Shemaiah and Abtalyon.’ Said they to him, ‘Master, what if a man forgot and did not bring a knife on the eve of the Sabbath?’ ‘I have heard this law,’ he answered, ‘but have forgotten it. But leave it to Israel: if they are not prophets, yet they are the children of prophets!’ On the morrow, he whose Passover was a lamb stuck it [the knife] in its wool; he whose Passover was a goat stuck it between its horns. He saw the incident and recollected the halachah and said, ‘Thus have I received the tradition from the mouth[s] of Shemaiah and Abtalyon.’ The Master said: "’In its appointed season" is stated in connection with the Passover, and "in its appointed time" is stated in connection with the tamid: just as "its appointed time" which is said in connection with the tamid overrides the Sabbath, so "its appointed time" which is said in connection with the Passover overrides the Sabbath.’ And how do we know that the tamid itself overrides the Sabbath? Shall we say, because ‘in its appointed time’ is written in connection with it; then the Passover too, surely ‘in its appointed time’ is written in connection with it? Hence [you must say that] ‘its appointed time’ has no significance for him [Hillel]; then here too, ‘its appointed time’ should have no significance for him? — Rather Scripture saith, This is the burnt-offering of every Sabbath, beside the continual burnt-offering: whence it follows that the continual burnt-offering [tamid] is offered on the Sabbath. The Master said: ‘Moreover, it follows a minori: if the tamid, [the omission of] which is not punished by kareth, overrides the Sabbath; then the Passover, [neglect of] which is punished by kareth, is it not logical that it overrides the Sabbath!’ [But] this can be refuted: as for the tamid, that is because it is constant, and entirely [burnt]? — He first told them the a minori argument, but they refuted it; [so] then he told them the gezerah shawah. But since he had received the tradition of a gezerah shawah, what was the need of an a minori argument? — Rather he spoke to them on their own ground: It is well that you do not learn a gezerah shawah, because a man cannot argue [by] a gezerah shawah of his own accord. But [an inference] a minori, which a man can argue of his own accord, you should have argued! — Said they to him, It is a fallacious a minori argument. The Master said: ‘On the morrow, he whose Passover was a lamb stuck it in its wool; [he whose Passover was] a goat stuck it between its horns.’
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But he performed work with sacred animals? [They did] as Hillel. For it was taught: It was related of Hillel, As long as he lived no man ever committed trespass through his burnt-offering. But he brought it unconsecrated [hullin] to the Temple Court, consecrated it, layed his hand upon it, and slaughtered it. [Yet] how might a person consecrate the Passover on the Sabbath? Surely we learned: You may not consecrate, nor make a valuation vow, nor make a vow of herem, nor separate terumah and tithes. They said all this of Festivals, how much the more of the Sabbath! — That applies only to obligations for [the discharge of] which no time is fixed; but in the case of obligations for [the discharge of] which a time is fixed, you may consecrate. For R. Johanan said: A man may consecrate his Passover on the Sabbath, and his Festival-offering [hagigah] on the Festival. But he drives [a laden animal]? — It is driving in an unusual way. [But] even driving in an unusual manner, granted that there is no Scriptural prohibition, there is nevertheless a Rabbinical prohibition? — That is [precisely] what they asked him: An action which is permitted by Scripture, while a matter of a shebuth stands before it to render it impossible, such as [an action performed] in an unusual manner [standing] in the way of a precept, what then? Said he to them, ‘I have heard this halachah, but have forgotten it: but leave [it] to Israel, if they are not prophets they are the sons of prophets.’ Rab Judah said in Rab's name: Whoever is boastful, if he is a Sage. his wisdom departs from him; if he is a prophet, his prophecy departs from him. If he is a Sage, his wisdom departs from him: [we learn this] from Hillel. For the Master said, ‘He began rebuking them with words,’ and [then] he said to them, ‘I have heard this halachah, but have forgotten it’. If he is a prophet, his prophecy departs from him: [we learn this] from Deborah. For it is written, The rulers ceased in Israel, they ceased, until that I arose, Deborah, I arose a mother in Israel; and it is written, Awake, awake, Deborah, awake, awake, utter a song. Resh Lakish said: As to every man who becomes angry, if he is a Sage, his wisdom departs from him; if he is a prophet, his prophecy departs from him. If he is a Sage, his wisdom departs from him: [we learn this] from Moses. For it is written, And Moses was wroth with the officers of the host etc.; and it is written, And Eleazar the Priest said unto the men of war that went to the battle: This is the statute of the law which the Lord hath commanded Moses etc., whence it follows that it had been forgotten by Moses. If he is a prophet, his prophecy departs from him: [we learn this] from Elisha. Because it is written, ‘were it not that I regard the presence of Johoshaphat the king of Judah, I would not look toward thee, nor see thee’, and it is written, ‘But now bring me a minstrel,’ And it came to pass, when the minstrel played, that the hand of the Lord [i.e., the spirit of prophecy] came upon him. R. Mani b. Pattish said: Whoever becomes angry, even if greatness has been decreed for him by Heaven, is cast down. Whence do we know it? From Eliab, for it is said, and Eliab's anger was kindled against David, and he said: ‘Why art thou come down? and with whom hast thou left those few sheep in the wilderness? I know thy presumptuousness, and the naughtiness of thy heart; for thou art come down that thou mightest see the battle.’ And when Samuel went to anoint him [sc. a king], of all [David's brothers] it is written, neither hath the Lord chosen this, whereas of Eliab it is written, But the Lord saith unto Samuel, ‘Look not on his countenance, or on the height of his stature; because I have rejected him’: hence it follows that He had favoured him until then. We have [thus] found that the tamid and the Passover override the Sabbath; how do we know that they override uncleanness? — I will tell you: just as he learns the Passover from the tamid in respect to the Sabbath, so also does he learn the tamid from the Passover in respect to uncleanness. And how do we know it of the Passover itself? — Said R. Johanan. Because the Writ saith, If any man of you shall be unclean by reason of a dead body: a man [i.e.. an individual] is relegated to the second Passover, but a community is not relegated to the second Passover, but they must offer it in [a state of] uncleanness. R. Simeon b. Lakish said to R. Johanan: Say, a man is relegated to the second Passover, [whereas] a community has no remedy [for its uncleanness]. neither on the first Passover not on the second Passover? Rather, said R. Simeon b. Lakish. [It is deduced] from here: [Command the children of Israel,] that they send out of the camp of every leper, and every one that hath an issue, and whosoever is unclean by the dead: let [Scripture] state those who are unclean by the dead, and not state zabin and lepers, and I would argue, if those who are unclean by the dead are sent out [of the camp]. how much the more zabin and lepers!27
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