민수기 9:2의 탈무드

HALAKHAH: “The following items about the Pesaḥ,” etc. ⁷Babli 66a; Tosephta 4:13–14. This question left the Elders of Bathyra at a loss. Once the Fourteenth fell on the Sabbath and they did not know whether Pesaḥ pushes aside the Sabbath or not. They said, we have here a Babylonian who served Shemaya and Avtalion⁸The heads of the Pharisaic establishment in the preceding generation. and knows whether Pesaḥ pushes aside the Sabbath or not. It is possible that there be hope from him. They sent and called him. The said to him, did you ever hear, if the Fourteenth falls on the Sabbath, whether Pesaḥ pushes aside the Sabbath or not? He told them, do we have only one Pesaḥ which pushes aside the Sabbath every year? Are there not many Pesaḥim which push aside the Sabbath every year? There are Tannaim who state: 100. There are Tannaim who state: 200. There are Tannaim who state: 300. He who says 100, the daily sacrifices of the Sabbath. He who says 200, the daily and additional sacrifices of the Sabbath. He who says 300, the daily and additional sacrifices of the Sabbath, and of holidays, and of New Moons, and of semi-holidays. They told him, already we said, there is hope from you. He started to explain to them by analogy, by an argument de minore ad majus, and by equal cut. By analogy: The daily sacrifice is a public offering and Pesaḥ is a public offering. Since the daily sacrifice as a public offering pushes aside the Sabbath, also Pesaḥ as a public offering pushes aside the Sabbath. By an argument de minore ad majus. Since the daily sacrifice, whose action is not subject to extirpation, pushes aside the Sabbath, it is only logical that Pesaḥ, whose action is subject to extirpation, push aside the Sabbath. By equal cut. It is said about the daily sacrifice, at its fixed time⁹Num. 28:2., and it is said about Pesaḥ, at its fixed time¹⁰Num. 9:2.. They said to him, we already said, is there hope from a Babylonian? The analogy which you proposed can be answered. No, if you said this about daily sacrifices which are fixed in number, what can you infer for Pesaḥ which is not fixed in number? The argument de minore ad majus which you proposed can be answered. No, if you said this about daily sacrifices which are most holy, what can you infer for Pesaḥ which is a simple sacrifice¹¹The relationship between daily sacrifice and Pesaḥ is not that of minor and major; the argument is intrinsically invalid.? Concerning the equal cut which you proposed, nobody can introduce an equal cut by himself¹²Equal expressions in the Pentateuch imply equal legal status only if there is a documented tradition that these words were written for this purpose. Babli 66a..

MISHNAH: Rebbi Aqiba answered, sprinkling⁶⁸Purifying a person impure by the impurity of the dead by sprinkling with water containing of the ashes of the Red Cow. In Second Temple times this was a public act (Mishnah Parah 11:4) not performed on the Sabbath. is a counter example, for it is a commandment and because of Sabbath rest does not push aside the Sabbath⁶⁹If the 14th of Nisan is a Sabbath and a person’s seventh day of impurity falls on that day, he may not be purified by sprinkling, but this is not biblically forbidden, and he has to celebrate his Pesaḥ on the 14th of Iyar. Cf. Mishnaiot 3,4.. So you should not wonder about these⁵⁵The Mishnah is a continuation of Mishnah 1, where R. Eliezer holds that all actions needed for the Pesaḥ push aside the Sabbath. The discussion in particular is about the list of rabbinically prohibited actions at the end of Mishnah 1, which are permitted by R. Eliezer but prohibited by the Sages (represented by R. Joshua.), even though they are commandments and because of Sabbath rest but shall not push aside the Sabbath.
Rebbi Eliezer said to him, about this I am arguing. Since slaughter, which is work, pushes the Sabbath aside, sprinkling, which is because of Sabbath rest, shall push aside the Sabbath. Rebbi Aqiba said to him, or the other way. Since sprinkling, which is because of Sabbath rest, does not push aside the Sabbath, slaughter, which is work, shall not push the Sabbath aside⁸⁶Since it is agreed that the obligation to slaughter the Pesaḥ on the Sabbath if it is the 14th of Nisan is a biblical decree (Halakhah 6:1), what R. Aqiba proves is that biblical and rabbinic decrees cannot be compared in formal or informal arguments de minore ad majus..
Rebbi Eliezer said to him, Aqiba! You uprooted what is written in the Torah, between the evenings, at its fixed time⁸⁷Num. 9:2., whether on weekdays or on the Sabbath. He answered him, Rabbi, bring me a fixed time for these similar to the fixed time for slaughter⁸⁸There is no biblical authorization for preparations of the Pesaḥ to be executed in violation of Sabbath rules.. Rebbi Aqiba formulated a principle: Anything which can be done on Friday does not push the Sabbath aside. Slaughter which cannot be done on Friday pushes the Sabbath aside.

There are Tannaim who state that all of them are inferred from the Pesaḥ. There are Tannaim who state that each of them is inferred from its place. He who said that all of them are inferred from the Pesaḥ, since at its fixed time which is said (here) [about Pesaḥ pushes impurity aside, also at its fixed time which is written about all of them] pushes impurity aside⁷⁰Since it says (Lev.23:4): These are the times of the Eternal, holy convocations, which you have to proclaim at their fixed times. Cf. Chapter 6, Halakhah 1.. He who said that each of them is inferred from its place, from where does he have it? It comes as it is stated⁷¹Babli 77a, Menaḥot73a, Sifra Emor Pereq 17(13).: “Rebbi says, why does the verse say, Moses told the holidays of the Eternal⁷²Lev. 23:44.. Since we learned only about Pesaḥ and the daily sacrifices that they push the Sabbath aside, since it is said about them at its fixed time⁷³Num. 9:2, 28:2., from where the rest of public offerings? The verse says, these you shall offer to the Eternal at your fixed times⁷⁴Num. 29:39.. For the Omer and what is brought with it, and for the Two Breads and what is brought with them, we have no information. But since it is said, Moses told the holidays of the Eternal to the Children of Israel⁷¹Babli 77a, Menaḥot73a, Sifra Emor Pereq 17(13)., this fixed it as obligation that all of them have to be offered in impurity.” Just as they are brought in impurity, should they not be eaten in impurity? It is a decision of the verse: Any meat that touched anything impure may not be eaten⁷⁵Lev. 7:19.. One would say that the same is valid for the Pesaḥ. This is different since from the start this is what it is for⁶⁸Since it is written (Ex. 12:4), Everybody according to his eating you should slaughter the lamb..