Talmud su Deuteronomio 16:6

HALAKHAH: “In a place where one was used to work,” etc. It is written, there you shall slaughter the Pesaḥ in the evening³Deut. 16:6.. Not only he, from where his agent? The verse says, and you shall cook and you shall eat⁴Deut. 16:7. Since the Pesaḥ sacrifice must be eaten in a group (Ex. 12:3–4), the singular in these verses cannot mean that the slaughter has to be done by the eater; this is proof that it may be delegated.. Why does the verse say, there you shall slaughter the Pesaḥ in the evening? It is not in order that he should be occupied by his work while his sacrifice is offered⁵The singular is interpreted that even if the sacrifice is presented by an agent, the owner still has to behave as if he himself were present.. As what was stated⁶The first sentence is a quote from Megillat Taˋanit. The entire text is copied in Ḥagigah 2:4., “therefore anybody who has an obligation for wood and first fruits. He who says, I am taking upon me [to bring] wood for the altar and logs for the arrangement⁷The arrangement of the firewood on the altar. on that day is forbidden funeral orations, and fasting, and working.”

Who is the Tanna of “whether it be weekday or Sabbath”? Rebbi Ismael, as it was stated²⁶Babli 58a. In Sifiy zuṭa Beha ˋalotekha9(3) (Yalqut 720) the name tradition is the opposite of that of the Talmudim.: “As its order is on a weekday so its order is on a Sabbath, the words of Rebbi Ismael. Rebbi Aqiba says, as its order is on a Friday so is its order on a Sabbath.” This means that Rebbi Ismael makes it an hour later for its arguments²⁷In Maˋaser šeni 1:1 (Note 19) פִּלְפּוּלוֹ refers to the discussion of the rules of tithe money. So it seems that here the interpretation of Pene Moshe is correct, that there is time to solve all questions that arise before the sacrifice is slaughtered on a tight schedule., and Rebbi Aqiba makes it an hour earlier to occupy oneself with it, so they would not fulfill the commandment while inebriated²⁸Since it is a Sabbath where usually three meals with bread and wine are prescribed, he makes sure that the entire afternoon no alcohol is consumed and the people are awake for the celebration in the night.. Could not the Pesaḥ be brought first and the daily sacrifice afterwards²⁹Since if the 14^th is a Friday neither the Pesaḥ nor the daily sacrifice are brought at the time which was determined to be the correct between the evenings, it should not make any difference which sacrifice was brought first.? If you are saying so, you are eliminating between the evenings of the Pesaḥ. If you are keeping between the evenings of the Pesaḥ, are you not eliminating between the evenings of the daily sacrifice? If you are neglecting between the evenings of the daily sacrifice now, you can observe it at other times. If you are neglecting it now for the Pesaḥ, when can you ever observe it? Could not Pesaḥ be brought first, followed by the daily sacrifice? The one about which is written in the evening³⁰Deut. 16:6: There you shall slaughter the Pesaḥ in the evening, at sundown, at the time of your exodus from Egypt. Babli 59a. and between the evenings shall be delayed more than one about which is written [only] between the evenings.

It was stated in the name of Rebbi Simeon⁵²¹Tosephta Zevaḥim13:15. The only sacrifices authorized on a public altar are those fixed beforehand, not depending on circumstances. In the Tosephta, the statement is attributed to R. Jehudah. But since the following text starts with “in addition, R. Simeon says …”, the prior text must be R. Simeon’s (Note of Pene Moshe.): “The community only brings what Scripture fixed for it.” Rebbi Simeon is of the opinion that since when Second Tithe was introduced it was not interrupted⁵²²This statement does not belong here, it was copied from Halakhah 14. Second Tithe is the farmer’s property to be consumed in purity “before the Eternal” (Deut. 14:23). When the Tent was at Nob, the altar at Gibeon, and the Ark at Qiryat Yearim, it is difficult to see where “before the Eternal” was. He posits that the duty of Second Tithe was in force in the interval between Siloh and Solomon’s Temple.. What is between them⁵²³R. Simeon and the majority who permit on the public altar anything sacrificed in the desert.? Rebbi Abba bar Mamal said, the bull of hidden things⁵²⁴Lev. 4:13–21, the purification offering for erroneous acts of the community. is between them. Rebbi Yose says, voluntary offerings of the community are between them. It was stated, both men and women⁵²⁵May sacrifice on a private altar.. Rebbi Joḥanan said, there is no woman here, “man” is written in the paragraph⁵²⁶Deut. 12:8.. It was stated, also a nazir’s sacrifices⁵²⁷May be brought on a private altar. Babli Temurah 14b.. Rebbi Joḥanan said, there are no nazir’s sacrifices here; nazir’s sacrifices are an obligation. It was stated, also libations⁵²⁸As detailed in Num. 15:1–16, required for the sacrifices authorized on private altars. Babli Zevaḥim 111a.. Rebbi Yose ben Rebbi Abun said, he who states “libations” does not hold with Rebbi, as it was stated, Rebbi says, I am saying that also after Israel entered the Land, libations only are brought inside⁵²⁹At the altar standing in a sanctified enclosure of the Tabernacle.. What is the reason? In the Sanctuary pour alcoholic libations to the Eternal⁵³⁰Num. 28:7.. A prohibition is written only for inside; from where for the outside? Let us hear from the following. From where that one who slaughters as Pesah for an individual on a private altar or the public altar in a time where altars are forbidden, that he transgresses a prohibition? The verse says, you may not slaughter the Pesaḥ at one⁵³¹Deut. 16:6, read as: only at one place for all of Israel.. He is punished with extirpation and you are saying so⁵³²Since the sacrifice as described is one at an unauthorized place and this is punished by extirpation (Lev. 17:4), whereas the verse quoted treats this as a simple misdemeanor.? Rebbi Simeon ben Laqish said, this is about one who slaughters in the afternoon not for its name⁵³³Which disqualifies the sacrifice from fulfilling any obligation; Mishnah Zevaḥim 1:1. in a time when altars are permitted. Then why does he say, in a time when altars are forbidden? In a time when his altar is forbidden⁵³⁴Since Pesaḥ may not be brought on a private altar and is a modified well-being offering, a private altar on the afternoon of the 14^th of Nisan is disqualified for any kind of well-being offering.. Why not for its name? That you should not say, it is well-being offering⁵³⁵An animal vowed for Pesaḥ but not used for this purpose automatically is dedicated as well-being offering. and qualified. In addition, from the following: I could think that if he slaughtered it in the afternoon it should be qualified. Why do you have (in the afternoon it should be qualified) [in the morning it should be disqualified]⁵³⁶The corrector’s text is to be deleted.? No. It is not for its name⁵³³Which disqualifies the sacrifice from fulfilling any obligation; Mishnah Zevaḥim 1:1.. Rebbi Yose said, this implies that well-being sacrifices brought because of Pesaḥ⁵³⁶The corrector’s text is to be deleted. are qualified on an altar. Would an elevation offering be brought because of a reparation sacrifice be qualified on an altar according to Rebbi Eleazar? Let us hear from the following: “This is the principle: Anything which can be vowed or donated²²³Dedications of animals as Temple sacrifices. is sacrificed on a private altar; but nothing which cannot be vowed or donated is sacrificed on a private altar.”