Commentary for Zevachim 22:32

שאני קטרת

SAID SIMEON B. AZZAI: I HAVE A TRADITION FROM THE MOUTH OF SEVENTY-TWO ELDER[S]<span class="x" onmousemove="('comment',' The Gemara discusses infra why the text uses the singular.');">¹⁸</span> ON THE DAY THAT R'ELEAZAR [SON OF AZARIAH]<span class="x" onmousemove="('comment',' Emended text.');">¹⁹</span> WAS APPOINTED TO THE ACADEMY,<span class="x" onmousemove="('comment',' As its head. V. Ber. 27b.');">²⁰</span> THAT ALL SACRIFICES WHICH ARE EATEN,<span class="x" onmousemove="('comment',' This excludes the burnt-offering.');">²¹</span> THOUGH SLAUGHTERED UNDER A DIFFERENT DESIGNATION ARE VALID, SAVE THAT THEIR OWNERS HAVE NOT DISCHARGED THEIR OBLIGATION, EXCEPT THE PASSOVER-OFFERING AND THE SIN-OFFERING. THUS THE SON OF 'AZZAI ADDED<span class="x" onmousemove="('comment',' As being unfit.');">²²</span> ONLY THE BURNT-OFFERING, BUT THE SAGES DID NOT AGREE WITH HIM. <big><b>GEMARA: </b></big>R'Eleazar said in R'Oshaia's name: Ben Bathyra declared fit a Passover-offering which one slaughtered in its own name on the morning of the fourteenth, because [he holds that] the whole day is its season.<span class="x" onmousemove="('comment',' And not the afternoon only. For that very reason he declares it invalid when not slaughtered for its own sake.');">²³</span> Then what does AS IF [etc.] mean?<span class="x" onmousemove="('comment',' Seeing that if the whole day is the season, there is no point in saying AS IF IT HAD BEEN SLAUGHTERED IN THE AFTERNOON.');">²⁴</span> Because R'Joshua states AS IF,<span class="x" onmousemove="('comment',' On his view it is pertinent, since he holds that only the afternoon is its season.');">²⁵</span> he too says, AS IF. If so, instead of disputing where it is [slaughtered] under a different designation, let them dispute where it is [slaughtered] in its own name?<span class="x" onmousemove="('comment',' According to Ben Bathyra it is valid, while in R. Joshua's view it is invalid.');">²⁶</span> - If they differed where it is [slaughtered] in its own name, I would say that R'Joshua agrees with Ben Bathyra [that it is invalid] when [slaughtered] under a different designation, since part of it [the day] is fit [eligible]. Hence he informs us [that it is not so]. But surely it is written, dusk?<span class="x" onmousemove="('comment',' Ex. XII, 6. How then can R. Oshaia maintain that the whole day is the proper time? ohcrgv ihc');">²⁷</span> - Said 'Ulla the son of R'Ila'i: [That means,] Between two evenings.<span class="x" onmousemove="('comment',' This being the literal meaning of the Hebrew . I.e., between the evening of the fourteenth (which he counts as until dawn) and the evening of the fifteenth, hence the whole day of the fourteenth.');">²⁸</span> Then [will you say] that the whole day is fit for the daily offering too, seeing that at dusk<span class="x" onmousemove="('comment',' Ibid. XXIX, 39.');">²⁹</span> is written in connection therewith? - There, since it is written, 'The one lamb thou shalt offer in the morning', it follows that 'at dusk' is meant literall Yet say, One [must be offered] in the morning, while the other [may be offered] the whole day? - [Scripture prescribes] one for the morning and not two for the morning. Again, will you say that the whole day is fit for [the lighting of] the lamps, since 'at dusk' is written in connection therewith?<span class="x" onmousemove="('comment',' Ibid, XXX, 8.');">³⁰</span> - There it is different, because it is written, [to burn] from evening to morning,<span class="x" onmousemove="('comment',' Ibid, XXVII, 21.');">³¹</span> and it was taught: 'From evening to morning': Furnish it with its [requisite] measure, so that it may burn from evening to morning. Another interpretation: You have no other [service] valid from evening to morning save this alone. Now [will you say] in the case of incense too, where 'at dusk' is written,<span class="x" onmousemove="('comment',' Ibid. XXX, 8, - the same text as that quoted for the lamps.');">³²</span> that the whole day is fit [for th burning thereof]? -incense is different,

Explore commentary for Zevachim 22:32. In-depth commentary and analysis from classical Jewish sources.