Yoma — Daf 66b

שיהא מזומן עתי ואפילו בשבת עתי ואפי' בטומאה

איש להכשיר את הזר פשיטא מהו דתימא כפרה כתיבא ביה קמ"ל

עתי ואפילו בשבת למאי הלכתא אמר רב ששת לומר שאם היה חולה מרכיבו על כתפו

כמאן דלא כרבי נתן דאי רבי נתן האמר חי נושא את עצמו אפילו תימא רבי נתן חלה שאני

אמר רפרם זאת אומרת עירוב והוצאה לשבת ואין עירוב והוצאה ליום הכפורים

עתי ואפי' בטומאה למאי הלכתא אמר רב ששת לומר שאם נטמא משלחו נכנס טמא לעזרה ומשלחו

שאלו את רבי אליעזר חלה מהו שירכיבהו על כתפו אמר להם יכול הוא להרכיב אני ואתם חלה משלחו מהו שישלחנו ביד אחר אמר להם אהא בשלום אני ואתם

דחפו ולא מת מהו שירד אחריו וימיתנו אמר להם (שופטים ה, לא) כן יאבדו כל אויביך ה' וחכמים אומרים חלה מרכיבו על כתפו חלה משלחו ישלחנו ביד אחר דחפו ולא מת ירד אחריו וימיתנו

שאלו את ר' אליעזר פלוני מהו לעולם הבא א"ל לא שאלתוני אלא על פלוני

מהו להציל רועה כבשה מן הארי אמר להם לא שאלתוני אלא על הכבשה מהו להציל הרועה מן הארי אמר להם לא שאלתוני אלא על הרועה ממזר מה הוא לירש מהו ליבם מהו לסוד את ביתו מהו לסוד את קברו

לא מפני שהפליגן בדברים אלא מפני שלא אמר דבר שלא שמע מפי רבו מעולם

שאלה אשה חכמה את ר' אליעזר מאחר שמעשה העגל שוין מפני מה אין מיתתן שוה אמר לה אין חכמה לאשה אלא בפלך וכן הוא אומר (שמות לה, כה) וכל אשה חכמת לב בידיה טוו

איתמר רב ולוי חד אמר זיבח וקיטר בסייף גפף ונישק במיתה שמח בלבבו בהדרוקן

וחד אמר עדים והתראה בסייף עדים בלא התראה במיתה לא עדים ולא התראה בהדרוקן

אמר רב יהודה שבטו של לוי לא עבד עבודת כוכבים שנאמר (שמות לב, כו) ויעמוד משה בשער המחנה וגו'

יתיב רבינא וקאמר להא שמעתא איתיביה בני ר' פפא בר אבא לרבינא (דברים לג, ט) האומר לאביו ולאמו לא ראיתיו

אביו אבי אמו מישראל אחיו אחיו מאמו מישראל בניו בני בתו מישראל

וכבש עשו לו כו' אמר רבה בר בר חנה לא בבליים היו אלא אלכסנדריים היו ומתוך ששונאים את הבבליים היו קורין אותן על שמן תניא רבי יהודה אומר לא בבליים היו אלא אלכסנדריים היו אמר לו רבי יוסי תנוח דעתך שהנחת את דעתי

טול וצא תנא מה שהי צפירא דין וחובי דרא סגיאין

מתני׳ מיקירי ירושלים היו מלוין אותו עד סוכה הראשונה עשר סוכות מירושלים ועד צוק

[means] that he must be prepared [from the previous day]; ‘appointed’ [means] that [it is to send away]; even on the Sabbath ‘appointed’, even if in a state of uncleanness.1 [You say]: ‘Man [means] to declare a non-priest eligible’, but that is obvious? — You might have thought that since [the term] Kapparah [atonement] is written in connection therewith,2 therefore he informs us [as above]. — ‘Appointed’, i.e., even on the Sabbath. What does this teach?3 — R. Shesheth said: It is to say that if it is sick, he may make it ride on his shoulder. According to whose view is this? Not according to R. Nathan, for R. Nathan said: A living being carries itself!4 -You may even say that this is in accord with R. Nathan: when it is sick it is different,5 however. Rafram said: This is to say that [the laws of] ‘erub6 and carrying out7 apply on Sabbath, but do not apply on the Day of Atonement.8 ‘Appointed’, i.e., even in a state of uncleanness.9 What does that teach? — R. Shesheth said: It is to say that if he who is to carry it away became unclean, he may enter in impurity the Temple Court10 and carry it away. R. Eliezer was asked: What about his carrying it on his shoulder? — He said: He could carry you and me.11 If he who is to take it away became sick, may he send it away through someone else? — He said: I wish to keep well, I and you!12 If he pushed it down and it did not die, must he go down after it and kill it? — He said to them: So perish all Thine enemies, O Lord.13 But the Sages say: If it became sick, he may load it on his shoulder; if he pushed it down and it did not die, he shall go down and kill it. They asked R. Eliezer: ‘What about So-and-so14 in the world to come’? — He replied, ‘Have you asked me only about this one’?15 ‘May one save the lamb from the lion’? — He said to them: ‘Have you asked me only about the lamb’?15 ‘May one save the shepherd from the lion’? — He said to them: ‘Have you asked me only about the shepherd’?16 ‘May a mamzer17 inherit’? — [He replied]: ‘May he marry the wife of his brother who died without issue’?18 ‘May one whitewash his house’?19 — [He replied]: ‘May one whitewash his grave’? — [His evasion was due] not to his desire to divert them with words [counter-questions], but because he never said anything that he had not heard from his teacher.20 A wise woman asked R. Eliezer: Since with regard to the offence with the golden calf all were evenly associated, why was not the penalty of death the same?21 — He answered her: There is no wisdom in woman except with the distaff. Thus also does Scripture say: And all the women that were wise-hearted did spin with their hands.22 It is stated: Rab and Levi are disputing in the matter. One said: Whosoever sacrificed and burned incense died by the sword; whosoever embraced and kissed [the calf] died the death [at the hands of Heaven];23 whosoever rejoiced in his heart died of dropsy. The other said: He who had sinned before witnesses and after receiving warning,24 died by the sword; he who sinned before witnesses but without previous warning, by death; and he who sinned without witnesses and without previous warning, died of dropsy. Rab Judah said: The tribe of Levi did not participate in the idolatry, as it is said: Then Moses stood in the gate of the camp.25 Rabina was sitting and reporting this teaching, whereupon the sons of R. Papa b. Abba objected to Rabina: Who said of his father and of his mother: ‘I have not seen him, etc.’?26 — ‘His father’, that is the father of his mother, an Israelite; ‘brother’, the brother of his mother, an Israelite; ‘sons’, that means the sons of his daughter [which she had] from an Israelite. AND THEY MADE A CAUSEWAY FOR HIM etc. Rabbah b. Bar Hana said: These were not Babylonians but Alexandrians, and because they [the Palestinians] hated the Babylonians,27 they called them [the Alexandrians] by their [the Babylonians’] name. It was taught: R. Judah said, They were not Babylonians, but Alexandrians. — R. Jose said to him: May your mind be relieved even as you have relieved my mind!28 MISHNAH. SOME OF THE NOBILITY OF JERUSALEM USED TO GO WITH HIM UP TO THE FIRST BOOTH. THERE WERE TEN BOOTHS FROM JERUSALEM TO THE ZOK29 Sabbath. justified that no such prohibition existed on the Day of Atonement, or else it would be illogical to say that a special statement permits the suspension of these laws on the Day of Atonement which fell on a Sabbath, since they would be operative on any Day of Atonement, even if it fell on a weekday. The laws of ‘carrying out’ and ‘erub belong together, hence strictly speaking, the Gemara need not have mentioned both; when one is applied, the other automatically applies too. interpretation from his teachers. situations? Absalom's (R. Han.) regard for the Davidic Dynasty being responsible for the substitution of the vague Peloni. [Some see in Peloni a reference to Jesus, Finkelstein L. to Philo. Bokser, B.Z Pharisaism in Transition pp. 18ff, rightly regards these identifications as hardly supported by any facts.] lamb (Bathsheba) from her husband. Others see the lamb in Uriah, Bathsheba's husband, whom the lion (David) sent to his death. of the Temple, etc. points of law. The question about sheep concerned the ban against cattle-raising which the Rabbis wished to enforce (v. B.M. 84b) and which R. Eliezer opposed as having no precedent in tradition. The questions relating to the mamzer involved the imposition of certain discriminations against the mamzer of which R. Eliezer did not approve, and similarly he refused to accept the prohibition of the other Rabbis of plastering one's house in sad remembrance of the destruction of the Temple, not finding any support for it in tradition]. 35), the rest by dropsy as the result of their drinking the water containing the gold dust, which Moses had offered them in expiation (ibid. 20). the defendant, after he had been warned as to the consequences of his offence. gathered themselves together unto him. father or mother, but executed punishment on all. Thus their relatives, other Levites, must have been guilty. them other people's wrongs. such boorish conduct. itself.