Yoma — Daf 29b

נהדרה ונהדר ונקמצה ביממא הוא תני לה והוא אמר לה כלי שרת מקדשין אפילו שלא בזמנו

מיתיבי זה הכלל כל הקרב ביום קדוש ביום וכל הקרב בלילה קדוש בלילה וכל הקרב בין ביום ובין בלילה קדוש בין ביום ובין בלילה קתני מיהת כל הקרב ביום קדוש ביום ביום אין בלילה לא דילמא אינו קדוש ליקרב אבל קדוש ליפסל

מתיב רבי זירא סידר את הלחם ואת הבזיכין אחר השבת והקטיר את הבזיכין בשבת פסולה

כיצד יעשה יניחנו לשבת הבאה שאפילו עמדה על השלחן ימים רבים אין בכך כלום ואמאי תקדוש ותיפסל

אמר רבא מאן דקא מותיב שפיר קא מותיב ואבוה דר' אבין נמי מתניתא קאמר וקסבר לילה אין מחוסר זמן יום מחוסר זמן

כי מטי בי שמשי תקדוש ותפסול אמר רבינא שקדם וסלקו מר זוטרא ואיתימא רב אשי אמר אפילו תימא בשלא קדם וסלקו כיון שסדרו שלא כמצותו נעשה כמו שסדרו הקוף

זה הכלל היה במקדש בשלמא רגלים משום ניצוצות אלא ידים מאי טעמא אמר רבי אבא זאת אומרת

let him put it back and take it again when it is day? — He learnt and explained it: The vessels of ministration render what is in them sacred even outside of the proper time.1 An objection was raised: This is the rule: Whatsoever is offered2 up during the day, becomes sanctified by day and whatsoever is offered up during the night becomes sanctified both by day and by night.3 At any rate it is taught that whatsoever is offered up during the day becomes sanctified by day only, and not by night?4 — It may not become sanctified [enough] to be offered up, but it may become sanctified enough to be invalidated.5 R. Zera raised an objection: If he put in order the shewbread and the [frankincense] clip after the Sabbath and smokes the [contents of] the cups on the [following] Sabbath it is invalid.6 What should he do? He should leave it for the coming Sabbath, for even if it stayed for many days on the table, that does not matter. But why? It should be sanctified and invalidated?7 — Raba said: He who raised the objection, raised a valid one, and the father of R. Abin is also quoting a Baraitha,8 but it is of the opinion that the night is not considered a wanting9 time, the day however is so considered. But when the night of Sabbath approaches, let it then become at once sanctified and invalidated?10 — Rabina said: We assume that he removed it before then. Mar Zutra, or as some say, R. Ashi said: You may set the case even if he had not removed it before [Sabbath eve], since, however, he had put it in order at variance with the regulation11 it is as if a monkey had laid it there.12 THIS WAS THE RULE IN THE TEMPLE etc.: It is quite right that the feet must be washed because of squirtings,13 but why must the hands be washed? — R. Abba said: This teaches us that it is remaining part of the meal-offering. night becomes sanctified by night, and whatsoever is offered up both during the day and during the night becomes sanctified both by day and by night.’ As the former can refer only to drink-offerings (V. Ta'an. 2b) which however are offered up also during the day, this passage is omitted and the text corrected accordingly.] vessel of ministration at night becomes invalidated with daybreak, and can no longer be put back among the remaining part of the meal-offering.] invalid, V. Rashi.] and a way must be found to bring the present argument in accord with it. having been put therein in the proper time and consequently is sanctified properly. Since, however, it is a day-offering it must be burned with the shewbread; however, where there is a whole day wanting, the bread does not become sanctified. into the sacred vessels in the preceding night, becomes sanctified and invalidated, then, when the eve of second Sabbath comes, let the table sanctify the bread and invalidate it? intention, it was technically not placed there at all, hence it becomes neither sanctified nor invalidated.