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זבחים 12
Soncino English Talmud · Berean Standard Bible
because it is likened to lamps. But there too it is written, There thou shalt sacrifice the Passover-offering at even [ba-’ereb]? — That comes to teach deferment. For it was taught: Let that in connection with which ba-’ereb [at even] and ben ha-’arbayim [between the evenings] are said be deferred after that in connection with which ben ha-’arbayim alone is said. Now can there be a case where if he slaughtered it in the morning you say that it is its proper time, yet when afternoon arrives you say that it should be deferred? — Yes, for surely R. Johanan said: The halachah is that one must recite the minhah [afternoon] service and then recite the additional service. Now, what is the purpose of ‘ben ha-’arbayim’ [at dusk] written in connection with incense and lamps? Furthermore, [it was taught:] Rabbi rebutted the words of R. Joshua on Ben Bathyra's view: That is not so, If you speak of the thirteenth, where no part of it is fit, will you speak [thus] of the fourteenth ,where part of it is fit? Now if this is correct, then the whole of it is fit! — Rather said R. Johanan: Ben Bathyra declared unfit a Passover-offering which one slaughtered in the morning of the fourteenth, whether in its own or in a different name, since part of it is fit [for the slaughtering]. R. Abbahu sneered at this view: If so, how is it possible on Ben Bathyra's ruling for a Passover-offering to be fit? If one separates it now, it is rejected ab initio; while if one separated it yesterday, it was eligible and rejected! — Rather said R. Abbahu: It must be [that he separated it] after midday. Abaye said: You may even say [that one separates it] in the morning, [because the disqualification of] prematureness does not apply to the same day. R. Papa said: You may even say [that one separates it] the [previous] evening: prematureness does not apply to the night. For R. Ishmael taught: On the night of the eighth day it enters the fold to be tithed. And [this is] in accordance with R. Aftoriki. For R. Aftoriki pointed out a contradiction, It is written, Then it shall be seven days under its dam; hence on the [following] night it is eligible. Yet it is written, But from the eighth day and thenceforth it may be accepted [for an offering], whence it follows that it was not eligible the [previous] evening. How is this [to be reconciled]? The night for sanctification and the day for acceptance. R. Zera asked R. Abbahu: Must we say that R. Johanan holds that live animals can be [permanently] rejected? — Even so, replied he. For R. Johanan said: [With regard to] an animal belonging to two partners; if one [of them] dedicates half, and then purchases [the other] half and dedicates it, it is holy, yet cannot be offered up; and it establishes [the sanctity of] a substitute, and the substitute is as itself. This proves three things: that live animals may be rendered [permanently] rejected; that which is rejected ab initio is rejected; and
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that rejection applies to monetary sanctity. ‘Ulla said in R. Johanan's name: If one ate heleb and set aside a sacrifice, then apostatized, yet subsequently retracted, since it was [once] rejected, it remains rejected. It was stated likewise: R. Jeremiah said in R. Abbahu's name in R. Johanan's name: If a man ate heleb, set aside an offering, became insane and then regained his sanity, since it [the offering] was [once] rejected, it remains so. Now both rulings are necessary. For had he informed us of the first only, [you might have said that] the reason is that he made himself ineligible [to offer a sacrifice] with his own hands; but in the latter case where he was involuntarily disqualified, he is [merely] as one who fell asleep. Again, had he informed us the latter case only, you might argue that the reason is because his recovery is not dependent on himself; but in the former case [apostasy] it is not so, since it lies with him to retract — Thus both are required. R. Jeremiah asked: If one ate heleb, set aside a sacrifice, then the Beth din ruled that heleb is permitted, yet subsequently they retracted, what is the law? Does this constitute [permanent] rejection or does it not constitute [permanent] rejection? Said a certain old man to him: When R. Johanan commenced [his rulings] on rejected [sacrifices], he commenced with this very case. What is the reason? There the person was disqualified, but the sacrifice was not rejected ; whereas here the sacrifice too became rejected. SAID SIMEON THE SON OF’ AZZAI:I HAVE A TRADITION FROM THE MOUTH OF SEVENTY-TWO ELDER[S], etc. Why does he state, SEVENTY-TWO ELDER[S]? — Because they all held this view unanimously. BEN AZZAI ADDED ONLY THE BURNT-OFFERING. R. Huna said: What is Ben ‘Azzai's reason? — It is a burnt-offering, an offering made by fire, of a sweet savour unto the Lord: ‘it is’ implies that [when it is slaughtered] in its own name it is valid; when not in its own name, it is invalid. But ‘it is’ is written in the case of the guilt-offering too? — That is written after the burning of the emurim. But in this case too it is written after the burning of the emurim? — ‘It is’ is written twice [in connection with the burnt-offering]. Yet ‘it is’ is written twice in the case of the guilt-offering too? — Rather, Ben ‘Azzai infers it a fortiori: If a sin-offering is invalid when one slaughters it under a different designation, though it is not entirely burnt, how much the more is a burnt-offering [invalid in such circumstances], seeing that it is entirely burnt — As for the sin-offering, [it may be argued] the reason is that it makes atonement! Then let the Passover-offering prove it. As for the Passover-offering, the reason is because its time [for slaughtering] is fixed! Then let the sin-offering prove it. And thus the argument revolves: the feature peculiar to the one is not that peculiar to the other, and the feature peculiar to the other is not that peculiar to the first. Their common characteristic is that they are sacred sacrifices, and if one slaughters them under a different designation they are invalid; so will I adduce the burnt-offering too, which is a sacred sacrifice, and if one slaughters it for a different purpose, it is invalid. [No:] their common feature is that an aspect of kareth is involved in them! — Ben'Azzai
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