Talmud zu Schemot 23:18

How does Rebbi Yose uphold this verse, bring your sacrifices in the morning, etc⁶Since for him the Mishnah has no biblical basis; the cessation of commerce with idolators either is rabbinic or an old popular custom. The entire sermon is reproduced in Yalqut Šim`oni Prophets§542.? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal⁷Is. 7:6. The tradition that Ṭabeal is a place rather than a personal name was accepted by the Medieval commentators of Prophets. According to Rashi the name is coded; one has to replace letter nby n+/-11; then טבאל becomes רַמְלֵא, a city founded after the Arab conquest.. Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me⁸1S. 2:28.. Pagan worship says, he made priests from the fringes of the people⁹1K. 12:31; quoted in the Babli, Qiddušin75b, in the name of R. Joḥanan.. Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning¹⁰Ex. 23:28.; but pagan worship said, bring your sacrifices in the morning³Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, it should be eaten on the day of its slaughter and the next day¹¹Lev. 19:6.; but pagan worship said, on the third day your tithes³Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, do not sacrifice the blood of My sacrifice on leavened matter¹⁰Ex. 23:28.; but pagan worship said, and burn your thanksgiving offer of leavened matter³Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it¹²Deut. 23:22., but pagan worship said, pledge gifts, publicize them^3,Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.¹³But it is not necessary to fulfill one’s pledge. The reason of the Northern Kingdom’s apostasy is traced to the cost and onerous rules of Torah practice.. Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand¹⁴Hos. 4:5.. On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk¹⁵He claimed that his mental faculties were slightly impaired.. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping.¹⁶Hos. 4:6. All night long their baker did not sleep. In the morning he is burning like fire of a conflagration¹⁶Hos. 4:6.. In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges¹⁷Hos.4:7. All of Talmudic literature assumes that the legal system imagined for late Hasmonean rule was that of the Davidic kingdom.. Rebbi Levi said, they killed them, as is written, if a corpse is found¹⁸Deut. 21:1. This sermon derives הֶחֱלוּ in Hos. 4:5 not from חלה “to be sick” but from חלל “to be perforated”.. Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat^14,Hos. 4:5.¹⁹Deriving הֶחֱלוּ in Hos. 4:5 from חול “to be profane”.; the day when princes were profaned. From wine’s heat, they were addicted to wine. He draws the mockers by his hand: When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan²⁰1K. 12:29..

As this: ⁸⁰This paragraph also appears word for word in Pesaḥim6:5, Notes 42–48.The fat of my holiday offering shall not stay until the morning⁸¹Ex. 23:18. The first part of the verse is about slaughtering the Pesaḥ. The second part quoted here explicitly mentions the holiday offering, the required family sacrifice on the occasion of the holiday pilgrimage, but is interpreted to include the fat of the Pesaḥ.. But could parts from weekday be brought on a holiday⁸²Since the 15th of Nisan is a holiday, it seems obvious that parts of a sacrifice brought on the 14th have to be burned before the start of the holiday; the verse seems to be meaningless.? Rebbi Abbahu said, I confirmed it, if the Fourteenth fell on a Sabbath. <rebbi yose asked, if the fourteenth fell on a sabbath,>⁸³Missing in the ms., added from G. In Pesaḥim the name is R. Jonah. no holiday offering comes with it, that the Torah has to say, bring it to the altar when it is still daylight lest it come to “not stay”⁸⁴Even if we restrict the meaning of the sentence to holiday offerings, since there is none if the 14th falls on a Sabbath, the explanation of R. Abbahu seems pointless.? And here, bring it to the altar when it is still daylight lest it come to “not tarry”⁷⁹Since on the holiday itself only the holiday offerings may be slaughtered, and on the following days the animal already would be too old, the animal would have to be offered on the day preceding the holiday. (The same statement could have been made for any other holiday.). Rebbi Ḥinena said, if he transgressed and brought, is it not qualified⁸⁵This argument that a holiday offering, brought in error on the 14th which is a Sabbath, is qualified and the person who brought it is not liable for a Sabbath infraction, is not found in the Babli and the surviving Tosephta mss.; it is quoted as R. Meïr’s opinion in the Tosephta of the Bomberg Babli, Pesaḥim5:4.? Since it is qualified if he transgressed and brought, he would transgress⁸⁶If one brings a holiday offering on a 14th which is a Sabbath, the explanation of R. Abbahu applies. The verse is not meaningless..

⁴²This paragraph also appears word for word in Roš Haššanah 1:1 (56c l. 13), which seems to be the original source.“And the burning of its fat.” The fat of my holiday offering shall not stay until the morning⁴³Ex. 23:18. The first part of the verse is about slaughtering the Pesaḥ (Chapter 5, Note 130). The second part quoted here explicitly mentions the holiday offering, the required family sacrifice on the occasion of the holiday pilgrimage, but is interpreted to include the fat of the Pesaḥ.. But could parts from weekday be brought on a holiday⁴⁴Since the 15th of Nisan is a holiday, it seems obvious that parts of a sacrifice brought on the 14th have to be burned before the start of the holiday; the verse seems to be meaningless.? Rebbi Abbahu said, I confirmed it, if the Fourteenth fell on a Šabbath. Rebbi Jonah asked, if the Fourteenth fell on a Šabbath, no holiday offering comes with it, that the Torah has to say, bring it to the altar when it is still daylight lest it come to “not stay”⁴⁵Even if we restrict the meaning of the sentence to holiday offerings, since there is none if the 14th falls on a Sabbath, the explanation of R. Abbahu seems pointless.? (And here, bring it to the altar when it is still daylight lest it come to “not tarry”⁴⁶This sentence, referring to Deut. 23:22, belongs to Roš Haššanah and has no meaning here..) Rebbi Ḥinena said, if he transgressed and brought, is it not qualified⁴⁷This argument that a holiday offering, brought in error on the 14th which is a Sabbath, is qualified and the person who brought it is not liable for a Sabbath infraction, is not found in the Babli and the surviving Tosephta mss.; it is quoted as R. Meïr’s opinion in the Tosephta of the Bomberg Babli, 5:4.? Since it is qualified if he transgressed and brought, he would transgress⁴⁸If one brings a holiday offering on a 14th which is a Sabbath, the explanation of R. Abbahu applies. The verse is not meaningless..

MISHNAH: One who slaughters the Pesaḥ on leavened matter transgresses a prohibition¹³⁰Ex. 23:18; 34:25: Do not sacrifice on leavened matter the blood of My sacrifice; the sacrifice of the Pesaḥ pilgrimage. “On leavened matter” means that he has leavened matter in his possession.; Rebbi Jehudah says, also the daily sacrifice¹³¹Since this is an elevation offering which is completely burned, it is My sacrifice.. Rebbi Simeon says, the Pesaḥ on the Fourteenth, if for its purpose, he is liable, not for its purpose he is not liable¹³²A disqualified sacrifice is no sacrifice at all and therefore not a subject of the prohibition.. All other sacrifices, whether for their purposes or not for their purposes, he is not liable¹³³Since the verse refers only to the Pesaḥ.. On the holiday, for its purpose he is not liable, not for its purpose he is liable¹³⁴R. Simeon reads the verse as referring not only to the 14th of Nisan but also to the entire Holiday of Unleavened Bread, Nisan 15–21. Since the Pesaḥ slaughtered for its purpose on any day other than the 14th is disqualified, it does not count. But not for its purpose it is a qualified well-being sacrifice.; for all other sacrifices, whether for their purposes or not for their purposes, he is liable except for the purification offering which he slaughtered not for its purpose¹³⁵Which is disqualified (Mishna Zevaḥim 1:1)..

HALAKHAH: From where that one who slaughters the Pesaḥ on leavened matter transgresses a prohibition? The verse says¹³⁰Ex. 23:18; 34:25: Do not sacrifice on leavened matter the blood of My sacrifice; the sacrifice of the Pesaḥ pilgrimage. “On leavened matter” means that he has leavened matter in his possession., do not slaughter on leavened matter the blood of My sacrifice. I have not only the slaughterer, from where the one who pours the blood? The verse says, not on leavened matter the blood. Rebbi Samuel bar Rav Isaac said, since he becomes guilty for pouring, this implies that the Pesaḥ be qualified^132,A disqualified sacrifice is no sacrifice at all and therefore not a subject of the prohibition.¹³⁶Tosephta 4:3.. Rebbi Yose said, explain it that leavened matter came to him between slaughter and pouring or that one person was slaughtering and another pouring¹³⁷In both cases the slaughter was correct and only the pouring incorrect. One still has to assume that the Pesaḥ slaughtered on leavened matter even in the afternoon of the 14^th is disqualified..

Ḥizqiah stated: Do not slaughter on leavened matter the blood of My sacrifice¹³⁰Ex. 23:18; 34:25: Do not sacrifice on leavened matter the blood of My sacrifice; the sacrifice of the Pesaḥ pilgrimage. “On leavened matter” means that he has leavened matter in his possession., the Torah called it “My sacrifice”¹³⁸This implies that it is a valid sacrifice. Cf. Mekhilta dR. Simeon ben Yoḥai p. 219, line 1.. Rebbi Mana said, if Ḥizqiah had not stated this, do we find anything disqualified because of which one is liable for a purification sacrifice¹³⁹Without Ḥizqiah”s statement we would have declared the sacrifice disqualified since in fact we find that a person who sacrifices outside the official sanctuary is liable (i. e., for extirpation or a purification sacrifice) both for the slaughter and for burning on an altar even though the slaughter disqualifies (Mishnah Zevaḥim13:1).? If somebody leavens the disqualified¹⁴⁰This refers to flour offerings the entire year. They are required to be unleavened, Lev.2:11.. There are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. Rav Ḥisda said, he who says liable, if it became disqualified because of its leavening²⁴¹Being inside the sacred district, they could not sit down.; he who says not liable, if it did not become disqualified because of its leavening.

What is Rebbi Jehudah’s reason? The blood of my sacrifices, the blood of Pesaḥ and the blood of the daily sacrifice¹⁶⁶R. Jehudah in the Mishnah includes the daily sacrifice in the prohibition of leavened matter. He reads זְבָחַי instead of זְבְחִי. Babli 64a..

Rebbi Joḥanan said, the reason of Rebbi Simeon: One verse says, do not slaughter on leavened matter the blood of my sacrifice, and another verse¹⁶⁷The second verse is Ex. 23:18, where it says לֹא־תִזְבַּח, the first is Ex..34:25. Babli 64a. says, do not sacrifice on leavened matter the blood of my sacrifice. One refers to the Pesaḥ on the Fourteenth, one¹⁶⁸This is formulated as if the second verse referred to the intermediate days of the holiday. to all other consumed sacrifices on the workdays of the holiday. How did you understand to add them on the workdays of the holiday and to exclude them from the Fourteenth? After that the verse added, it subtracted¹⁶⁹Ex. 23:18 is general, referring to sacrifices eaten by its owners in general, while Ex..34:25 explicitly mentions the Pesaḥ and therefore restricts its meaning.. I am adding them on the workdays of the holiday since these are subject to “it should not be seen nor found”¹⁷⁰Chapter 2:2 Note 90., and exclude them from the Fourteenth where they are not under “it should not be seen nor found”. And this parallels what Rebbi Meïr said; as Rebbi Meïr said, after noontime it is of their words¹⁷¹Chapter 1:4, Notes 109–110.. Rebbi Mana said, there where it says, the consumed sacrifice of the Pesaḥ holiday of pilgrimage, we hold that it refers to the Fourteenth¹⁷²Ex..34:25 must refer to the 14th of Nisan; the anonymous majority is justified in rejecting R. Simeon’s position.