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זבחים 91:2
Soncino English Talmud · Berean Standard Bible
GEMARA. Samuel said: According to R. Tarfon, when a man donates oil [by itself], he removes a fistful, burns it [on the altar], and its residue is eaten. What is the reason? — Scripture saith, [And when any one bringeth] a meal-offering: this teaches that one can donate oil [by itself], and that it [an offering of oil] is like a meal-offering: as a fistful is taken of a meal-offering and the rest is eaten, so the oil: one takes a fistful off and the rest of it is eaten. R. Zera observed, We too have learnt thus: R. SIMEON SAID: IF YOU SEE OIL BEING SHARED OUT IN THE TEMPLE COURT, YOU NEED NOT ASK WHAT IT IS, FOR IT IS THE RESIDUE OF THE WAFERS [REKIKIM] OF THE ISRAELITES’ MEAL-OFFERINGS OR OF THE LEPER'S LOG OF OIL . . . FOR MEN CANNOT OFFER OIL [ALONE]: hence it follows that on the view that it can be offered, it can be shared out! — Said Abaye to him: Then consider the next clause: IF YOU SEE OIL POURED ON THE FIRES, YOU NEED NOT ASK WHAT IT IS, FOR IT IS THE RESIDUE OF THE WAFERS OF PRIESTS’ MEAL-OFFERINGS OR OF THE ANOINTED PRIEST'S MEAL-OFFERING, FOR MEN CANNOT OFFER OIL [ALONE]: hence it follows that on the view that it can be offered, the whole of it is a fire offering. Thus the first clause presents a difficulty on Abaye's view, while the last clause presents a difficulty on R. Zera's view. As for R. Zera, it is well: the first clause refers to the residue, while the last clause refers to the fistful. But on Abaye's view there is a difficulty? — The first clause is taught on account of the last clause. As for saying that a second clause it taught on account of a first clause, that is well; but does one teach a first clause on account of a second clause? — Yes: they said in the West [Palestine]: The first clause is taught on account of the second clause. Come and hear: Wine, in R. Akiba's view, is for the basins; oil, in R. Tarfon's view, is for the fires. Now surely, since the whole of the wine is for basins, the whole of the oil is for burning? — Why choose to say thus: each is conditioned by its own law. R. Papa said: This is dependent on Tannaim: [When one donates] oil, he must bring not less than a log; Rabbi said: Three logs. Wherein do they differ? — The scholars stated before R. Papa: They differ as to whether [we say]: Judge from it and [all] from it; or, judge from it and place the deduction on its own basis. The Rabbis hold: ‘Judge from it and [all] from it’: as a meal-offering can be donated, so can oil be donated; ‘and [all] from it’: as a meal-offering [requires] a log of oil, so here too a log of oil [is required]; and as a meal-offering, a fistful thereof is removed, and the rest is eaten, so the oil [alone], a fistful thereof is removed and the rest is eaten. And the other [learns] from a meal-offering: as a meal-offering is donated, so is oil donated; ‘but place it on its own basis’, viz., it is like a drink-offering [of wine]: as a drink-offering consists of three logs, so oil consists of three logs; and as the whole of a drink-offering is for basins, so the oil is altogether for the fires. R. Papa observed to Abaye: If Rabbi inferred it from a meal-offering, then all would agree that you judge from it and [all] from it. Rabbi, however, deduces it from ‘home-born’. Said R. Huna the son of R. Nathan to R. Papa: Can you say thus? Surely it was taught: ‘A meal-offering’: this teaches that oil [alone] can be donated? And how much? Three logs. Now, whom do you know to maintain [that it must be] three logs? Rabbi; yet he deduces it from a meal-offering! — If it was taught, it was taught, he replied. Samuel said: When one donates wine, he brings it and sprinkles it on the fires. What is the reason? Scripture saith, And thou shalt present for the drink-offering half a hin of wine, for an offering made by fire, of a sweet savour unto the Lord. But he extinguishes [the fires]? — Partial extinguishing is not called extinguishing. But that is not so, for surely R. Nahman said in Rabbah b. Abbuha's name: If one removes a coal from the altar and extinguishes it, he is culpable? — That is when there is none but that [coal]. Alternatively, extinguishing as [part of] a religious rite is different. Come and hear, for R. Eliezer b. Jacob taught: Since Scripture authorized the taking up [of the ashes], you might think that one can extinguish [the embers] and take [them] up; but you must say that one may not extinguish! — There it is different, for one can sit and wait. Come and hear: Wine, in R. Akiba's view, is for the bowls; oil, in R. Tarfon's view, is for the fires. Moreover, it was taught: The wine of a drink-offering is for the bowls. Yet perhaps it is not so, but rather for the fires? Say, he must not extinguish! — There is no difficulty: One agrees with R. Judah; the other with R. Simeon. Are we to say that Samuel agrees with R. Simeon? Surely Samuel said: One may extinguish a lump of fiery metal in the street, that it should not harm the public,
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