Pesachim 106

קרוב להאכיל את ישראל קדשים בחוץ מקולס אין שאין מקולס לא אמרי מקולס לא שנא אמר לא שנא לא אמר שאינו מקולס פירש אין לא פירש לא

It is near to making Israel eat sacred flesh without [the Temple].<span class="x" onmousemove="('comment',' I.e., it is similar to sacrifices,');">¹</span> [Thus,] only a 'helmeted' goat,<span class="x" onmousemove="('comment',' Should be forbidden.');">²</span>

רב אחא מתני לה להא מתני' כר' שמעון מתקיף לה רב ששת בשלמא למאן דתני לה כרבי יוסי ניחא אלא למאן דמתני כר' שמעון מי ניחא

but not if i is not 'helmeted'? - I will tell you: if it is 'helmeted', there is no difference whether he stated<span class="x" onmousemove="('comment',' That it was for Passover.');">³</span> or he did not state; [but] if it is not 'helmeted', if he specified, it is [forbidden]; if he did not specify, it is not [forb

והתנן רבי שמעון פוטר שלא התנדב כדרך המתנדבים

R'Aha learned this Baraitha as [the statement of] R'Simeon.<span class="x" onmousemove="('comment',' Not R. Jose.');">⁴</span> To this R'Shesheth demurred: It is well according to him who learns it as [the statement of] R'Jose; then it is correct.

אמר ליה רבינא לרב אשי ומאן דמתני לה כר' יוסי מי ניחא והאמר רבא רבי שמעון בשיטת רבי יוסי אמרה דאמר אף בגמר דבריו אדם נתפס

But according to him who learns it as [the statement of] R'Simeon, is it correct? , Surely we learned, R'Simeon declares him exempt, because he did not make the offering in the way which people make [this] offering!<span class="x" onmousemove="('comment',' V. Men. 103a. If a man declares, 'I vow a meal-offering of barley', the first Tanna rules that he must bring a meal-offering of wheat. For a man's liabilities are determined by his first words only, where these contradict his last words. Thus, when he declared, 'I vow a meal-offering', this is a binding vow; when he adds 'of barley', this is impossible, since only wheat is permitted; therefore his first words are binding. But R. Simeon maintains that he must be judged by his last words too: hence he really meant a meal-offering of barley, thinking that this is permitted; consequently his entire statement is invalid, and he is exempt. Now, in this case, how could it be regarded as near to sacred flesh? He did not consecrate the animal whilst alive, and even if he designated it a');">⁵</span> Said Rabina to R'Ashi: And is it correct [even] according to him who learns it as [the statement of] R'Jose?

מאי לאו מדרבי שמעון סבר לה כר' יוסי רבי יוסי נמי סבר לה כרבי שמעון לא רבי שמעון סבר לה כר' יוסי ולא רבי יוסי סבר לה כר' שמעון

Surely Raba said: R'Simeon stated this according to the view of R'Jose, who maintained: A man is held responsible<span class="x" onmousemove="('comment',' Lit., 'seized'.');">⁶</span> for his last words too.

איבעיא להו תודוס איש רומי גברא רבה הוה או בעל אגרופין הוה

Surely then, since R'Simeon agrees with R'Jose, R'Jose also agrees with R'Simeon?<span class="x" onmousemove="('comment',' That a vow made in an unusual manner is not binding. Hence the same difficulty arises according to R. Jose.');">⁷</span> - No: R'Simeon agrees with R'Jose, but R'Jose does not agree with R'Simeon.<span class="x" onmousemove="('comment',' He maintains that even when a vow is not made in a usual manner it must be taken into account, because no man speaks without a purpose. Hence though R. Simeon bases his ruling on R. Jose's view, R. Jose himself does indeed hold that a man is held responsible for his last words too, but only when both his first words and his last can take effect (v. Tem. 25b) ; but where his last words would completely nullify his statement, as here, they are disregarded; hence the vower is liable to a wheat meal-offering (Maharsha) . So here too, if he declared at the roasting, 'This be for a Passover sacrifice', though such a vow is unusual, I would say that he means that a sacrifice shall be bought with its monetary value. Thus it is 'near to sacred flesh' on R. Jose's view. But according to R. Simeon this is a real difficulty, which remains unanswered.');">⁸</span>

ת"ש עוד זו דרש תודוס איש רומי מה ראו חנניה מישאל ועזריה שמסרו [עצמן] על קדושת השם לכבשן האש

The scholars asked: Was Thaddeus, the man of Rome, a great man or a powerful man?<span class="x" onmousemove="('comment',' Lit., 'a man of fists'. - On what grounds did they refrain from imposing the ban?');">⁹</span> - Come and hear: This too did Thaddeus of Rome teach: What [reason] did Hananiah, Mishael and Azariah see that they delivered themselves, for the sanctification of the [Divine] Name,<span class="x" onmousemove="('comment',' This is one of the great principles of Judaism: a man must by his actions sanctify the Divine Name, i.e., prove his deep conviction of the truth of Judaism even to the extent of suffering for it, and thereby shed lustre and glory upon it.');">¹⁰</span>

נשאו קל וחומר בעצמן מצפרדעים ומה צפרדעים שאין מצווין על קדושת השם כתיב בהו (שמות ז, כח) ובאו [ועלו] בביתך [וגו'] ובתנוריך ובמשארותיך אימתי משארות מצויות אצל תנור הוי אומר בשעה שהתנור חם אנו שמצווין על קדושת השם על אחת כמה וכמה

to the fiery furnace? They argued a minori to themselves: if frogs, which are not commanded concerning the sanctification of the [Divine] Name, yet it is written of them, and they shall come up and go into thy house.

רבי יוסי בר אבין אמר מטיל מלאי לכיס של תלמידי חכמים היה דאמר ר' יוחנן כל המטיל מלאי לכיס תלמידי חכמים זוכה ויושב בישיבה של מעלה שנא' (קהלת ז, יב) כי בצל החכמה בצל הכסף:

and into thine ovens, and into thy kneading troughs:<span class="x" onmousemove="('comment',' Ex. VII, 28.');">¹¹</span> when are the kneading troughs to be found near the oven?

<big><strong>מתני׳</strong></big> מקום שנהגו להדליק את הנר בלילי יום הכפורים מדליקין מקום שנהגו שלא להדליק אין מדליקין ומדליקין בבתי כנסיות ובבתי מדרשות ובמבואות האפלים ועל גבי החולים:

When the oven is hot.<span class="x" onmousemove="('comment',' And yet at God's command they entered them.');">¹²</span> We, who are commanded concerning the sanctification of the Name, how much the more so.<span class="x" onmousemove="('comment',' This quotation shows that he was a great scholar.');">¹³</span>

<big><strong>גמ׳</strong></big> תנא בין שאמרו להדליק ובין שאמרו שלא להדליק שניהן לדבר אחד נתכוונו אמר רב יהושע דרש רבא (ישעיהו ס, כא) ועמך כלם צדיקים לעולם יירשו ארץ וגו' בין שאמרו להדליק ובין שאמרו שלא להדליק שניהם לא נתכוונו אלא לדבר אחד

R'Jose B'Abin said: He cast merchandise into the Passover-sacrifice at the time of roasting, this is not the way in which people consecrate animals: therefor his words are invalid.

אמר רב יהודה אמר שמואל אין מברכין על האור אלא במוצאי שבת הואיל ותחלת ברייתו הוא אמר ליה ההוא סבא ואיתימא רבה בר בר חנה ישר וכן אמר רבי יוחנן עולא הוה רכיב חמרא ואזיל והוה שקיל ואזיל רבי אבא מימיניה ורבה בר בר חנה משמאליה אמר ליה רבי אבא לעולא ודאי דאמריתו משמיה דרבי יוחנן אין מברכין על האור אלא במוצאי שבת הואיל ותחלת ברייתו הוא

pockets of scholars.<span class="x" onmousemove="('comment',' I.e., he gave them opportunities for trading.');">¹⁴</span> For R'Johanan said: Whoever casts merchandise into the pockets of scholars will be privileged to sit in the Heavenly Academy, for it is said, for wisdom is a defence even as money is a defence.<span class="x" onmousemove="('comment',' Eccl. VII, 12. R. Johanan translates: he will enter within the precincts (lit., 'shadow') of wisdom, who brings a scholar within the protection of his wealth.');">¹⁵</span>

הדר עולא חזא ביה ברבה בר בר חנה בישות א"ל אנא לאו אהא אמרי אלא אהא אמרי דתני תנא קמיה דרבי יוחנן ר"ש בן אלעזר אומר יום הכפורים שחל להיות בשבת אף במקום שאמרו שלא להדליק מדליקין מפני כבוד השבת ועני רבי יוחנן בתריה וחכמים אוסרים א"ל עדא תהא

<big><b>MISHNAH: </b></big>WHERE IT IS THE PRACTICE TO LIGHT A LAMP [AT HOME] ON THE NIGHT OF THE DAY OF ATONEMENT,<span class="x" onmousemove="('comment',' I.e., before it commences, so that it should burn through the night.');">¹⁶</span> ONE MUST LIGHT [ONE]; WHERE IT IS THE PRACTICE NOT TO LIGHT [A LAMP], ONE MUST NOT LIGHT [ONE].

קרי עליה רב יוסף (משלי כ, ה) מים עמוקים עצה בלב איש

AND WE LIGHT [LAMPS] IN SYNAGOGUES, SCHOOL-HOUSES, AND DARK ALLEYS, AND FOR THE SAKE OF INVALIDS. <big><b>GEMARA: </b></big>It was taught: Whether they maintained that we should light [lamps] or they maintained that we should not light [them], both intended [it] for the same purpose.<span class="x" onmousemove="('comment',' viz., to curb their desire for sexual indulgence. The former argued that this would be the better effected by the presence of a lamp, because darkness is generally required; while the latter held that a lamp would strengthen his desire, as he could see his wife by the light.');">¹⁷</span> R'Joshua said, Raba lectured: Thy people also shall all be righteous, they shall inherit the land for ever: etc.<span class="x" onmousemove="('comment',' Isa. LX, 21.');">¹⁸</span> whether they maintained that we should light [lamps] or they maintained that we should not light [them], both intended nought but the same purpose. Rab Judah said in Samuel's name: We do not recite a blessing over light except at the termination of the Sabbath, since it was then created for the first time.<span class="x" onmousemove="('comment',' Lit., 'that was the beginning of its creation' on the evening of the first day.');">¹⁹</span> Said a certain old man to him-others state, Rabbah B'Bar Hanah - 'Well spoken! and thus [too] did R'Johanan say.' Ulla was going along, riding an ass, while R'Abba proceeded at his right and Rabbah B'Bar Hanah at his left. Said R'Abba to 'Ulla: Do you indeed say in R'Johanan's name: We do not recite a blessing over light except at the termination of the Sabbath, since it was then created for the first time? 'Ulla turned round and looked at Rabbah B'Bar Hanah with displeasure.<span class="x" onmousemove="('comment',' For misrepresenting R. Johanan's view.');">²⁰</span> Said he to him, I said it not in reference to that but in reference to this.<span class="x" onmousemove="('comment',' [MS. M.: I did not say this but that.]');">²¹</span> For a tanna recited before R'Johanan, R'Simeon B'Eleazar said: When the Day of Atonement falls on the Sabbath, even where they maintain that we must not light [a lamp], we do light [it] in honour of the Sabbath; which R'Johanan followed with the remark,<span class="x" onmousemove="('comment',' Lit., 'and R. Johanan answered after him'.');">²²</span> But the Sages forbid it. Said he to him, Let it be this.<span class="x" onmousemove="('comment',' I admit this to be right.');">²³</span> R'Jose applied to this the verse, Counsel in the heart of man is like deep water';