Pesachim 117

יאוחר דבר שנאמר בו בערב ובין הערבים לדבר שלא נאמר בו בערב אלא בין הערבים בלבד

let that in connection with which ba-'ereb [at evening] and ben ha-'arbayim [between the evenings]<span class="x" onmousemove="('comment',' E.V.: 'at dusk'.');">¹</span> are said be deferred after that in connection with which ba-'ereb is not said, save ben ha-'arbayim alone.<span class="x" onmousemove="('comment',' This is why the evening tamid is before the Passover sacrifice. For in connection with the latter both these expressions are used: Ex. XII, 6: and the whole assembly . . shall kill it at dusk (ben ha-'arbayim) ; Deut. XVI, 6: thou shalt sacrifice the passover-offering at even (ba-'ereb) .');">²</span>

אי הכי קטרת ונרות נמי נקדמו לפסח יאוחר דבר שנאמר בו בערב ובין הערבים לדבר שלא נאמר בו אלא בין הערבים בלבד

If so, let [the burning of] the incense [and the kindling of] the lights also take precedence over the Passover offering, [for] let that in connection with which ba-'ereb and ben ha-'arbayim are stated be deferred after that in connection with which nought save ben ha-'arbayim alone is said?<span class="x" onmousemove="('comment',' For only ben ha-'arbayim is stated in connection with the former two, Ex. XXX, 7f: And Aaron shall burn thereon incense of sweet spices . . And when Aaron lighteth the lamps at dusk (ben ha-'arbayim) , he shall burn it, 'ben ha-'arbayim' applying to both the burning of the incense and the lighting of the lamps.');">³</span> - There it is different, because Scripture expressed a limitation, 'it'.

שאני התם דמיעט רחמנא אותו דתניא (שמות כז, כא) מערב ועד בקר תן לה מדתה שתהא דולקת מערב עד בוקר

For it was taught: [Aaron and his sons shall set it in order, to burn] from evenin to morning:<span class="x" onmousemove="('comment',' Ex. XXVII, 21.');">⁴</span> furnish it with its [requisite] measure, so that it may burn from evening to morning.

דבר אחר אין לך עבודה שכשירה מערב עד בוקר אלא זו בלבד מאי טעמא אמר קרא (שמות כז, כא) יערוך אותו אהרן ובניו מערב עד בקר אותו מערב עד בוקר ואין דבר אחר מערב עד בוקר

Another interpretation: you have no [other] service which is valid from evening to morning save this alone. What is the reason?

ואיתקש קטרת לנרות

Scripture saith, 'Aaron and his sons shall set it in order, to burn from evening to morning': 'it' [shall be] from evening to morning, but no other thing shall be from evening until morning;<span class="x" onmousemove="('comment',' Hence nothing may come after the kindling of the lights, and consequently the slaughtering of the Passover offering must take precedence.');">⁵</span> and [the burning of] the incense is likened to [the kindling of] the lights.<span class="x" onmousemove="('comment',' Just as no service after the former is valid, so is no service valid after the latter.');">⁶</span>

ותניא כי קושיין תמיד קודם לקטרת קטרת קודמת לנרות ונרות קודמות לפסח יאוחר דבר שנאמר בו בערב ובין הערבים לדבר שלא נאמר בו אלא בין הערבים בלבד

Now it was taught in accordance with our difficulty: The [evening] tamid is [sacrificed] before [the burning of] the incense, the incense is [burnt] before [the kindling of] the lamps, and the lamps are [kindled] before [the sacrificing of] the Passover offering: let that in connection with which ba-'ereb and ben ha'arbayim are stated be deferred after that in connection with which nought save ben ha-'arbayim alone is stated. But 'it' is written?<span class="x" onmousemove="('comment',' Implying that nothing must be done after the kindling of the lights.');">⁷</span>

והא כתיב אותו האי אותו מיבעי ליה למעוטי עבודה שבפנים ומאי ניהו קטרת סלקא דעתך אמינא הואיל וכתיב (שמות ל, ח) ובהעלות אהרן את הנרות בין הערבים יקטירנה אימא נדליק נרות ברישא והדר נקטיר קטורת מיעט רחמנא אותו

- That 'it' is required to exclude a service of the inner [Temple]; and what is it? [The burning of] the incense.<span class="x" onmousemove="('comment',' For it is logical that a service similar to itself should be excluded, the kindling of the lamps likewise being a service in the inner Temple, and 'it' shows that no other inner service may take place after the kindling of the lamp. But the Passover offering was sacrificed in the outer Court.');">⁸</span>

אלא בין הערבים יקטירנה למה לי הכי קאמר רחמנא בעידן דמדלקת נרות תהא מקטרא קטרת

You might think But in connection with the former only ben ha-'arbayim is stated, Num.

תנו רבנן אין לך דבר שקודם לתמיד של שחר אלא קטרת בלבד שנאמר בה בבקר בבקר ויוקדם קטרת דבר שנאמר בו בבקר בבקר דכתיב (שמות ל, ז) והקטיר עליו אהרן קטרת סמים בבקר בבקר לדבר שלא נאמר בו אלא בקר אחד

XXVIII,<span class="x" onmousemove="('comment',' Just as no service after the former is valid, so is no service valid after the latter.');">⁶</span> : and the other lamb shalt thou offer at dusk (ben ha'arbayim.)

ואין לך דבר שמתעכב אחר תמיד של בין הערבים אלא קטרת ונרות ופסח ומחוסר כפורים בערב הפסח שטובל שנית ואוכל את פסחו לערב

that I would say, since it is written, And when Aaron lighteth the lamps at dusk, he shall burn it,<span class="x" onmousemove="('comment',' Ex. XXX, 7.');">⁹</span> say, let us first light the lamps and then burn the incense; therefore the Merciful One expressed a limitation, 'it'.

רבי ישמעאל בנו של רבי יוחנן בן ברוקא אומר אף מחוסר כפורים בשאר ימות השנה שטובל ואוכל בקדשים לערב

Then what is the purpose of, 'at dusk he shall burn it'? - This is what the Merciful One saith: When thou lightest the lamps, the incense must [already] be burning. Our Rabbis taught: There is nothing which takes precedence over the morning tamid except [the burning of] the [morning] incense alone, in connection with which 'in the morning, in the morning' is stated; so let [the burning of the] incense, in connection with which 'in the morning, in the morning,' is stated, for it is written, And Aaron shall burn thereon incense of sweet spices, in the morning, in the morning,<span class="x" onmousemove="('comment',' Ibid.; E.V.: 'every morning'. The literal translation is given in the text, and the repetition implies an earlier hour.');">¹⁰</span>

בשלמא לתנא קמא יבא עשה דפסח שיש בו כרת וידחה עשה דהשלמה שאין בו כרת אלא לר' ישמעאל בנו של ר' יוחנן בן ברוקה מאי אולמיה דהאי עשה מהאי עשה

take precedence over that in connection with which only one 'morning' is stated.<span class="x" onmousemove="('comment',' Num. XXVIII, 4: The one lamb shalt thou offer in the morning.');">¹¹</span> And there is nothing which may be delayed until after the evening tamid save [the burning of] the incense, [the lighting of] the lamps, [the slaughtering of] the Passover sacrifice, and he who lacks atonement<span class="x" onmousemove="('comment',' The technical designation, of an unclean person who may not eat holy flesh until he has brought a sacrifice after regaining his cleanliness, viz.,a zab and a zabah (v. Glos.) . a leper and a woman after childbirth. If one of these forgot to bring his sacrifice before the evening tamid was sacrificed on the eve of Passover, he must bring it after the tamid, since otherwise he may not partake of the Passover offering in the evening. which is obligatory.');">¹²</span>

אמר רבינא אמר רב חסדא הכא בחטאת העוף עסקינן שאין למזבח אלא דמה

on the eve of Passover, who performs ritual immersion a second time<span class="x" onmousemove="('comment',' Though he must perform ritual immersion the previous day, this being necessary before the purificatory sacrifice may be offered, he nevertheless repeats it before partaking of holy flesh.');">¹³</span> and eats his Passover sacrifice in the evening.

רב פפא אמר אפילו תימא בחטאת בהמה מעלה ומלינה בראשו של מזבח

R'Ishmael the son of R'Johanan B'Beroka said: He who lacks atonement at any other time of the year too, who performs ritual immersion and eats of sacred flesh in the evening.<span class="x" onmousemove="('comment',' If he brought a peace-offering that day but forgot to bring his purificatory sacrifice, he must bring it even after the afternoon tamid, so that he may eat the flesh of his peace-offering in the evening. R. Ishmael regarding this too as obligatory.');">¹⁴</span> According to the first Tanna, it is well: let the affirmative precept of [eating] the Passover sacrifice, which involves kareth,<span class="x" onmousemove="('comment',' If unfulfilled, v. Num. IX, 13.');">¹⁵</span>

והאיכא אשם בשלמא לרב פפא היינו דמלין לה אלא לרב חסדא מאי איכא למימר אמרי שקרב אשמו

come and override the affirmative precept of completion.<span class="x" onmousemove="('comment',' V. supra ');">¹⁶</span> which does not involve kareth.<span class="x" onmousemove="('comment',' Even if a sacrifice is unlawfully brought after the evening tamid it is not punished by kareth.');">¹⁷</span>

והאיכא עולה וכ"ת עולה לא מעכבא והתניא ר' ישמעאל בנו של רבי יוחנן בן ברוקה אומר כשם שחטאתו ואשמו מעכבין אותו כך עולתו מעכבתו

But according to R'Ishmael the son of R'Johanan B'Beroka, wherein is this affirmative precept stronger than the other affirmative precept? - Said Rabina in R'Hisda's name: We treat here of a sin-offering of a bird, the blood of which alone belongs to the altar.<span class="x" onmousemove="('comment',' R. Ishmael, in speaking of one who lacks atonement during the rest of the year, refers to a poor leper, who brought a bird for his sin-offering. This was eaten by the priests, and nothing of it was burnt on the altar, whereas the affirmative precept of 'completion' is written in reference to burning on the altar (v. Lev. VI, 5: and he shall burn thereon the fat of the peace-offerings) . and hence applies only to animal sacrifices, the fat of which was burnt on the altar.');">¹⁸</span> R'Papa said: You may even say [that we treat of] an animal sin-offering: he takes it up and keeps it overnight on the top of the altar.<span class="x" onmousemove="('comment',' He slaughters the sacrifice after the evening tamid, but carries the animal on to the top of the altar and leaves it there overnight, postponing the burning of the fat until after the tamid of the following morning.');">¹⁹</span>

וכי תימא בשקרבה עולתו ומי קרבה עולתו קודם לחטאתו ראשון והתניא (ויקרא ה, ח) והקריב את אשר לחטאת ראשונה מה תלמוד לומר אם ללמד שתהא קודמת לעולה הרי כבר נאמר (ויקרא ה, י) ואת השני יעשה עולה כמשפט

But there is the guilt-offering?<span class="x" onmousemove="('comment',' Required by a leper; even if poor, he brought a lamb, v. Lev. XIV, 21.');">²⁰</span> As for R'Papa.

אלא זה בנה אב לכל חטאות שיהו קודמות לכל עולות הבאות עמהן וקי"ל דאפילו חטאת העוף קודמת לעולת בהמה

it is well: hence we keep it overnight. But according to R'Hisda, what can be said? - I will tell you: It means where he has offered up his guilt-offering.<span class="x" onmousemove="('comment',' But had forgotten about the sin-offering.');">²¹</span>

אמר רבא שאני עולת מצורע דרחמנא אמר

But there is the burnt-offering?<span class="x" onmousemove="('comment',' Likewise required by a leper. ibid. 19, 22. This of course was burnt on the altar (v. n. 4) .');">²²</span> And should you answer, The burnt-offering is not indispensable,<span class="x" onmousemove="('comment',' To the eating of sacred flesh.');">²³</span> surely it was taught. R'Ishmael the son of R'Johanan B'Berokah said: Just as his sin-offering and his guilt-offering are indispensable for him, so is his burnt-offering indispensable for him. And should you answer, It means where he has offered his burnt-offering; yet can his burnt-offering be offered first before his sin-offering? Surely it was taught: And he shall offer that which is for the sin-offeri first:<span class="x" onmousemove="('comment',' Lev. V, 8, q.v.');">²⁴</span> for what purpose is this stated? If to teach that it comes before the burnt-offering, surely it is alrea said, And he shall prepare the second for a burnt-offering, according to the ordinance?<span class="x" onmousemove="('comment',' Ibid. 10.');">²⁵</span> But this furnishes a general rule for all sin-offerings, that they take precedence of all burnt-offerings which accompany them; and we have an established principle<span class="x" onmousemove="('comment',' Binyan Ab, a building up of a principle (or class) . i.e., a conclusion by analogy.');">²⁶</span> that even a bird sin-offering takes precedence of an animal burnt-offering!<span class="x" onmousemove="('comment',' V. Zeb. 90b.');">²⁷</span> - Said Raba, The burnt-offering of a leper is different, because the Merciful One saith,