Pesachim 116

אי לא חיישינן ניעבדיה בשש ומחצה קא סבר מוספין קודמין לבזיכין עביד להו למוספין בשש ובזיכין בשבע ועביד ליה לתמיד בשבע ומחצה

If we do not fear, let us sacrifice it at six and a half [hours]?<span class="x" onmousemove="('comment',' Since there are many Passover sacrifices, while there is no need to delay it on account of vows, which are not offered on the Sabbath.');">¹</span> - He holds that the [burning of the frankincense in the] censers takes precedence over the additional sacrifices: [hence] he sacrificed the additional sacrifices at six hours, [performed the burning in] the censers at seven, and sacrificed the tamid at seven and a half.

מתקיף לה רבה בר עולא מידי כסידרו בחול כך סידרו בשבת בערב הפסח דברי ר' ישמעאל קתני כך סידרו בשבת סתמא קתני

To this Rabbah B''Ulla 'demurred: Does he then teach, Just as its order on weekdays [in general], so is its order on the Sabbath which is the eve of Passover: these are the words of R'Ishmael? [Surely] he teaches, 'so is its order on the Sabbath,' without qualification! Rather, said Rabbah B''Ulla, this what he means: Just as its order on a weekday in general, so is its order on the Sabbath in general:<span class="x" onmousemove="('comment',' In both cases the tamid is slaughtered at eight and a half hours, though on the Sabbath no voluntary sacrifices are offered.');">²</span>

אלא אמר רבה בר עולא הכי קתני כסידרו בחול דעלמא כך סידרו בשבת דעלמא דברי ר' ישמעאל

these are the words of R'Ishmael. R'Akiba said: Just as its order on the eve of Passover in general, so is its order on the Sabbath in general:<span class="x" onmousemove="('comment',' Viz., in both cases the tamid is slaughtered at seven and a half hours.');">³</span>

ר"ע אומר כסידרו בערב הפסח דעלמא כך סידרו בשבת דעלמא ומתני' דקתני בין בחול בין בשבת דברי הכל היא

[hence] our Mishnah which teaches, WHETHER ON WEEKDAYS OR ON THE SABBATH agrees with all.<span class="x" onmousemove="('comment',' For their controversy does not refer to the eve of Passover at all.');">⁴</span> Wherein do they differ? - They differ as to [whether there is] a preventive measure on account of vows and freewill-offerings.

במאי קמיפלגי בגזרת נדבות ונדרים קמיפלגי ר' ישמעאל סבר גזרינן שבת אטו חול ור' עקיבא סבר לא גזרינן

R'Ishmael holds: We enact a preventive measure for the Sabbath on account of weekdays;<span class="x" onmousemove="('comment',' If we permit him to slaughter the afternoon tamid on Sabbath at seven and a half hours, he may slaughter it at the same hour during the week too, leaving no time for voluntary offerings, which are disqualified if brought after the afternoon tamid.');">⁵</span> while R'Akiba holds: We do not enact a preventive measure.

אי לא גזרינן ניעבדיה בו' ומחצה קסבר מוספין קודמין לבזיכין מוספין בשש ובזיכין בז' ועביד ליה לתמיד בז' ומחצה

If we do not enact a preventive measure, let us sacrifice it at six and a half?<span class="x" onmousemove="('comment',' For it is a general principle that all precepts must be performed as early as possible.');">⁶</span> - He holds

מיתיבי תמיד כל השנה כולה קרב כהלכתו נשחט בשמונה ומחצה וקרב בט' ומחצה ובערב הפסח נשחט בז' ומחצה וקרב בח' ומחצה חל להיות בשבת כחל להיות בשני בשבת דברי ר' ישמעאל ר"ע אומר כסידרו בערב הפסח

the Sabbath. Since many are to be offered, we must start as early as possible.

בשלמא לאביי ניחא אלא לרבא קשיא אמר לך רבא לא תימא כחל בשני בשבת אלא אימא כשני בשבת דעלמא

that the additional sacrifice take precedence over [the burning of the frankincense in] the censers: [hence] the additional sacrifices are [offered] at six hours, the [burning in the] censers at seven, and he sacrifices the tamid at seven and a half [hours]. An objection is raised: The tamid, during the whole year it is offered according to its law, [viz.] it is slaughtered at eight and a half [hours] and offered at nine and a half hours.

מיתיבי חל להיות בשבת כסידרו כל השנה כולה דברי ר' ישמעאל ר"ע אומר כסידרו בערב הפסח דעלמא בשלמא לרבא ניחא אלא לאביי קשיא

But on the eve of Passover it is slaughtered at seven and a half and offered at eight and a half; if it [the eve of Passover] fell on the Sabbath it is as though it fell on a Monday.<span class="x" onmousemove="('comment',' Lit., 'the second (day) of the week' - there are no specific names for the days of the week in Hebrew, except of course, for the Sabbath. - I.e.,it is the same as when it falls during the week, Monday being mentioned as an example (Rashi and Tosaf.) .');">⁷</span> R'Akiba said: As its order is on the eve of Passover.

אמר לך אביי לא תימא כסידרו כל השנה אלא אימא כסידרו כל השנים כולן דברי ר' ישמעאל ר"ע אומר כסידרו ערב הפסח שחל להיות בערב שבת

As for Abaye, it is well;<span class="x" onmousemove="('comment',' For since R. Ishmael says that if it falls on the Sabbath it is the same as when it falls on a Monday, R. Akiba must mean, Just as its order on the eve of Passover which falls on the eve of the Sabbath.');">⁸</span> but according to Raba it is a difficulty?<span class="x" onmousemove="('comment',' For Raba interprets R. Ishmael's statement thus: just as its order on weekdays in general etc. But since R. Ishmael concludes, it is the same as when it fails on a Monday, i.e., a weekday in general, it is obvious that he does not refer to a weekday in general in the first half of his statement.');">⁹</span>

תנו רבנן מנין שלא יהא דבר קודם לתמיד של שחר תלמוד לומר (ויקרא ו, ה) וערך עליה העולה מאי תלמודא אמר רבא (ויקרא ו, ג) העולה עולה ראשונה

- Raba can answer you: Do not say, It is the same as when it falls on a Monday. but say, it is the same as a Monday in general.<span class="x" onmousemove="('comment',' An ordinary weekday which is not Passover eve when the tamid is slaughtered at eight and a half hours, because we fear for the overheating of the flesh.');">¹⁰</span>

ומנין שאין דבר קרב אחר תמיד של בין הערבים ת"ל (ויקרא ו, ה) והקטיר עליה חלבי השלמים מאי תלמודא אמר אביי עליה שלמים ולא על חבירתה שלמים

An objection is raised: If it falls on the Sabbath, it is as its order during the whole year: these are the of R'Ishmael.<span class="x" onmousemove="('comment',' I.e., the tamid is slaughtered at eight and a half hours, because we fear for the overheating of the flesh.');">¹¹</span> R'Akiba said: It is as its order on the eve of Passover in general.<span class="x" onmousemove="('comment',' It is slaughtered at seven and a half hours.');">¹²</span>

מתקיף לה רבא אימא שלמים הוא דלא נקריב הא עולות נקריב אלא אמר רבא השלמים עליה השלם כל הקרבנות כולן

Now as for Raba, it is well;<span class="x" onmousemove="('comment',' For this is exactly as Raba interprets the Baraitha.');">¹³</span> but according to Abaye it is difficult? - Abaye answers you: Do not say, 'It is as its order during the whole year,' but say, It is as its order in all [other] years:<span class="x" onmousemove="('comment',' I.e., just as in all other years when the eve of Passover falls on an ordinary weekday and the tamid is slaughtered at seven and a half hours, so likewise when it falls on the Sabbath.');">¹⁴</span>

ת"ר תמיד קודם לפסח פסח קודם לקטרת קטרת קודמת לנרות

these are the words of R'Ishmael. R'Akiba said: It is as the order when the eve of Passover falls on the eve of the Sabbath.<span class="x" onmousemove="('comment',' Viz., the tamid is slaughtered at six and a half hours.');">¹⁵</span> Our Rabbis taught: How do we know that there must not be anything before the morning tamid?<span class="x" onmousemove="('comment',' Rashi: nothing must be burnt upon the wood pile before the morning tamid, after the latter has been laid in order upon it. Tosaf.: no voluntary offering may be sacrificed before the morning tamid. Tosaf. accepts Rashi's interpretation as an alternative.');">¹⁶</span> Because it is said, and he shall lay the burnt-offering in order upon it.<span class="x" onmousemove="('comment',' Lev. VI, 5. This follows, 'and the priest shall kindle wood on it every morning' (ibid.) showing that immediately after the wood pile is kindled, the tamid is the first thing to be burnt.');">¹⁷</span> What is the exegesis?<span class="x" onmousemove="('comment',' How is it implied that 'the burnt-offering' mentioned in the verse refers to the morning tamid?');">¹⁸</span> - Said Raba: The burnt-offering implies the first burnt-offering.<span class="x" onmousemove="('comment',' The def. art. points to some particular sacrifice, viz., the first burnt-offering mentioned in the chapter on sacrifices, Num. XXVIII, which is the daily morning tamid, and this verse teaches that it must be the first thing to ascend the altar every day. and nothing else may take precedence over it.');">¹⁹</span> And how do we know that nothing may be offered after the evening tamid? Because it is stated, and he shall burn upon it the fat of the peace-offerings.<span class="x" onmousemove="('comment',' Ibid.');">²⁰</span> What is the exegesis?<span class="x" onmousemove="('comment',' How is it implied in this verse? vhkg');">²¹</span> Said Abaye: After it<span class="x" onmousemove="('comment',' Taking ('upon it') in this sense.');">²²</span> [sc. the morning tamid] [you may sacrifice] peace-offerings, but not after its companion [sc. the evening tamid] [may you sacrifice] peace-offerings. To this Raba demurred: Say [then], it is only peace-offerings that we may not present,<span class="x" onmousemove="('comment',' After the evening tamid.');">²³</span> yet we may present burnt-offerings? Rather, said Raba: Ha-shelamim implies, upon it complete all the sacrifices.<span class="x" onmousemove="('comment',' v. supra p. 288, n. 5.');">²⁴</span> Our Rabbis taught: The [evening] tamid is [sacrificed] before the Passover offering,the Passover offering is [sacrificed] before the [burning of the evening] incense, the incense before [the kindling of] the lights;