출애굽기 34:25 탈무드 참조: Jerusalem Talmud Shabbat, Jerusalem Talmud Kiddushin, Jerusalem Talmud Pesachim & Jerusalem Talmud Terumot

May one light a fire under a pyre of leavened material⁵²There is a biblical obligation to eliminate all leavened matter before Passover (Ex. 12:19). The elimination has to be before the time allotted to the slaughtering of the Passover sacrifice (Ex. 23:18, 34:25). Therefore the question must be about a large pile of leavened matter which is set on fire at noontime of Passover Eve but which will be completely consumed on the holiday, after nightfall.? For him who infers it from remainder⁵³He is R. Jehudah who insists that leavened matter must be eliminated by burning since this is the prescribed manner of disposing of sacrificial meat kept longer than the time allotted to its consumption. Pesaḥim 2:1 28c l. 62, Babli 27b. Since leftover Passover meat may be burned only after the holiday, he also must forbid burning of leavened matter on the holiday., it is forbidden. But for him who does not infer it from remainder, it is permitted. Rav Aḥa in the name of Rav Ḥisda: this implies that it is permitted to start a fire on a pyre of sancta so it should continuously burn on the Sabbath⁵⁴Since R. Jehudah is a minority of one.. But did we not state⁵⁵Mishnah 2:2. Since it says “on the holiday”, one could infer that on the Sabbath it is permitted. Then why is “oil to be burned” listed in Mishnah 1?, “one does not kindle with oil to be burned on a holiday,” because of a holiday which falls on Friday⁵⁶It is true that in biblical law “oil to be burned” may be used for lighting on the Sabbath since the fire would be started on Friday when it is permitted; it only is forbidden rabbinically because on a Friday which is a holiday it would be forbidden.. But then one should not light oil to be burned in the night since one does not burn sancta in the night⁵⁷This is a new proof that the reason cannot be that “oil to be burned” must be treated as a sanctum since the only sancta which may be burned are excess sacrifices of the preceding day whereas invalid sancta must be burned during daytime. There is no restriction on the use of “oil to be burned”.! Rebbi Joḥanan said, they followed the argument of Rebbi Ismael⁵⁸As reported in the Mekhiltot (Note 50).. Just as Rebbi Ismael said, a baby whose time has passed can be circumcised either during the day or during the night⁵⁹It says (Lev. 12:3): And on the eighth day, the prepuce of his flesh shall be circumcised. But if the baby was sick or for any other reason could not be circumcised on the eighth day, it may be circumcised at any time afterwards. In Babylonian sources (Yebamot 72a/b, Tosephta Šabbat 15:9) this opinion is ascribed to R. Eleazar ben R. Simeon, two generations after R.. Ismael., so when its time has passed the sanctum may be burned either during the day or during the night. Where do you have oil to be burned whose time has passed⁶⁰There are no time restrictions for the disposal of “oil to be burned”.? Rebbi Judah bar Pazi: Since it became impure it is as if its time had passed.

If he wrote it⁶⁶The declaration of marriage. on material forbidden for usufruct? Rebbi Ḥanin⁶⁷Rashba, Responsa vol. 1, #603, reads: Zenon. stated: A case came before Rebbi who said, she is divorced⁶⁸Quoted as anonymous statement in the Babli, Giṭṭin 20a, which also states as undisputed Galilean rule that a divorce document may be written on material forbidden for usufruct. By implication, a declaration of marriage also may be written on such material.. Rebbi Eleazar⁶⁹Rashba, loc.cit., reads “R. Eliezer.” said, she is not divorced⁷⁰This opinion is not mentioned in the Babli. Rashba holds that the Babli, which simply quotes the rule without discussion, by reference incorporates the Yerushalmi discussion and decision.. Rebbi Ze‘ira said, the rabbis disagree: For him who said, she is not preliminary married, she is not divorced. For him who said, she is preliminary married, she is divorced²¹Babli 5a, Erubin 15b, Sukkah25a, Ketubot 47a, Giṭṭin 21b; Sifry Deut. 269, end.. The colleagues say, for restrictions. Rebbi Yose asked, what means “for restrictions”? She is not preliminarily married but divorced, is this “for restrictions”? Or she is not divorced but preliminarily married, is this “for restrictions”? What about it? The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: He who says that she is divorced, involving material forbidden for usufruct by their words⁷¹Material permitted by biblical law, only forbidden by rabbinic rules.. But he who says that she is not divorced, involving material forbidden for usufruct by words of the Torah⁷²Most material prohibited for ususfruct by biblical law must be burned or otherwise disposed of. It seems that the authorities quoted follow the opinion, not mentioned in the Yerushalmi and attributed in the Babli to R. Simeon as minority opinion (Pesaḥim 12b, Menaḥot 79b,102b, Keritut 24b, Temurah 23a) that anything which must be burned by biblical command is legally considered ashes even if not burned.. Therefore, by material forbidden for usufruct by their words she is preliminarily married. If you say so, does this not disagree with Rav? For Rav said, the words of Rebbi Meïr: A person who uses leavened material for preliminary marriage after noontime did not do anything. Is leavened material of any use after noontime⁷³According to everybody, leavened matter in possession of a Jew is forbidden for usufruct after noontime on Passover eve, the 14^th of Nisan. For the majority, this is a biblical decree, derived from Ex. 23:18, 34:25. For R. Meïr it is a rabbinic decree; biblical prohibition of leavened matter only starts shortly before nightfall on the fourteenth (Pesaḥim 1:4, 27c 1. 48 ff.). Why does R. Meïr invalidate a preliminary marriage document for which material was used which is only rabbinically prohibited for usufruct?? There, he used the material for preliminary marriage⁷⁴Since material rabbinically prohibited for usufruct has no monetary value, it cannot be used as a gift for preliminary marriage. It is possible that R. Meïr would validate a marriage by text written on paper sized with a solution of flour in water executed on Passover eve., but here he effected the preliminary marriage by the [written] conditions. But then she should be preliminarily married even with material forbidden for usufruct by the Torah⁷⁵If used as writing material, rather than for its intrinsic worth.! What is the difference between this and a document not worth a peruṭah? There, it cannot be used as filler. But here, it can be used as filler⁷⁶Material not worth a peruṭah (in the Babli, Giṭṭin 20b, the example is a single leaf of an olive tree) can be used together with other materials as stuffing. Material forbidden for ususfruct cannot be used for anything..

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)..