Pesachim 130

דם שהנפש יוצאה בו מכפר דם שאין הנפש יוצאה בו אינו מכפר אלא ר' יהודה לטעמיה דאמר אין דם מבטל דם

blood wherewith life departs, makes atonement; and blood wherewith life does not depart, does not make atonement? - Rather [reply],<span class="x" onmousemove="('comment',' To the question, 'But the draining blood is mixed with it'.');">¹</span> R'Judah is consistent with his view, for he maintained: Blood cannot nullify [other] blood.<span class="x" onmousemove="('comment',' Therefore there must be a little of proper (i.e., life-) blood, if spilled in this goblet of mixed blood, and that is sufficient for atonement.');">²</span>

תניא אמר להן ר' יהודה לחכמים לדבריכם למה פוקקין את העזרה אמרו לו שבח הוא לבני אהרן שילכו עד ארכובותיהם בדם

It was taught, R'Judah said to the Sages: On your view, why did they stop up [the holes in] the Temple Court?<span class="x" onmousemove="('comment',' On the eve of Passover they stopped up the holes through which the blood of the sacrifices passed out to the stream of Kidron.');">³</span> Said they to him: It is praiseworthy for the sons of Aaron [the priests] to walk in blood up to their ankles.

והא קא חייץ לח הוא ואינו חוצץ כדתניא הדם והדיו והחלב והדבש יבשים חוצצין לחין אין חוצצין

But it interposed?<span class="x" onmousemove="('comment',' Between the pavement and their feet, whereas they had to stand actually on the pavement itself, Zeb. 15b.');">⁴</span> - It is moist [liquid] and does not interpose.

והא קמתווסי מאנייהו (ותנן) היו בגדיו מטושטשין ועבד עבודתו פסולה וכי תימא דמדלו להו למאנייהו והתניא (ויקרא ו, ג) מדו בד מדו כמדתו שלא יחסר ולא יותיר בהולכת איברין לכבש דלאו עבודה היא

As it was taught: Blood, ink, honey and milk, if dry, interpose; if moist, they do not interpose.<span class="x" onmousemove="('comment',' When a person takes a ritual bath (tebillah) , nothing must interpose between the water and his skin; if something does interpose, it invalidates the bath.');">⁵</span> But their garments become [blood-] stained, whereas It was taught: If his garments were soiled and he performed the service, his service is unfit?

ולא והא מדבעי כהונה עבודה היא דתניא (ויקרא א, יג) והקריב הכהן את הכל המזבחה זו הולכת אברים לכבש אלא בהולכת עצים למערכה דלאו עבודה היא

And should you answer that they raised their garments.<span class="x" onmousemove="('comment',' I.e., they made them short, so that they did not reach down to the blood.');">⁶</span> surely it was taught: [And the priest shall put out] his linen measure:<span class="x" onmousemove="('comment',' E.V. Garment. Lev. VI, 3.');">⁷</span>

בהולכת אברים לכבש ובהולכת דם מיהא היכי אזלי דמסגי אאיצטבי:

[that means] that it must not be [too] short nor too long?<span class="x" onmousemove="('comment',' But reach exactly to the ground.');">⁸</span> - [They could raise them] at the carrying of the limbs to the [Altar] ascent, which was not a service.

כיצד תולין ומפשיטין וכו' קרעו והוציאו את אמוריו נתנם במגיס להקטירם: אטו הוא גופיה הוה מקטר להו אימא להקטירן ע"ג המזבח:

Was it not? But since it required the priesthood, it was a service! For it was taught, And the priest shall offer the whole, [and burn it] on the altar:<span class="x" onmousemove="('comment',' Lev. I, 13.');">⁹</span>

יצתה כת ראשונה וכו': תנא כל אחד ואחד נותן פסחו בעורו ומפשיל לאחוריו אמר רב עיליש טייעות:

this refers to the carrying of the limbs to the [altar] ascent. - Rather [they could raise them] at the carrying of the wood to the [altar] pile, which was not a service.

<br><br><big><strong>הדרן עלך תמיד נשחט</strong></big><br><br>

Nevertheless, how could they walk when carrying the limbs to the [altar] ascent and when carrying the blood? They walked on balconies.<span class="x" onmousemove="('comment',' Projecting boards alongside the walls.');">¹⁰</span>

מתני׳ <big><strong>אלו</strong></big> דברים בפסח דוחין את השבת שחיטתו וזריקת דמו ומיחוי קרביו והקטרת חלביו אבל צלייתו והדחת קרביו אינן דוחין את השבת הרכבתו והבאתו מחוץ לתחום וחתיכת יבלתו אין דוחין את השבת ר' אליעזר אומר דוחין

HOW DID THEY HANG UP [THE SACRIFICES] AND FLAY [THEM] etc. THEN HE TORE IT OPEN AND TOOK OUT ITS EMURIM, PLACED THEM ON A TRAY AND BURNT THEM [ON THE ALTAR]. Did he then burn them himself?<span class="x" onmousemove="('comment',' This was not necessarily done by the same priest.');">¹¹</span>

אמר ר"א והלא דין הוא מה אם שחיטה שהיא משום מלאכה דוחה את השבת אלו שהן משום שבות לא ידחו את השבת א"ל רבי יהושע יום טוב יוכיח שהתירו בו משום מלאכה ואסור בו משום שבות

Say, To burn them on the altar. THE FIRST DIVISION WENT OUT etc. A Tanna taught: Each one placed his paschal lamb in its hide and slung it behind him.

א"ל ר"א מה זה יהושע מה ראיה רשות למצוה השיב רבי עקיבא ואמר הזאה תוכיח שהיא משום מצוה והיא משום שבות ואינה דוחה את השבת אף אתה אל תתמה על אלו שאף על פי שהן משום מצוה והן משום שבות לא ידחו את השבת

Said R''Ilish: In Arab-like fashion.<span class="x" onmousemove="('comment',' In the fashion of Arab merchants, Rashi. Jast.: in the manner of travellers.');">¹²</span> <big><b>MISHNAH: </b></big>THESE THINGS IN [CONNECTION WITH] THE PASSOVER OFFERING OVERRIDE THE SABBATH: ITS SHECHITAH AND THE SPRINKLING OF ITS BLOOD AND THE CLEANSING OF ITS BOWELS AND THE BURNING OF ITS FAT.

אמר לו רבי אליעזר ועליה אני דן ומה אם שחיטה שהיא משום מלאכה דוחה את השבת הזאה שהיא משום שבות אינו דין שדוחה את השבת

BUT ITS ROASTING AND THE WASHING OF ITS BOWELS DO NOT OVERRIDE THE SABBATH. ITS CARRYING<span class="x" onmousemove="('comment',' Lit., 'riding' - i.e., carrying it upon one's shoulder.');">¹³</span> AND BRINGING IT FROM WITHOUT THE TEHUM<span class="x" onmousemove="('comment',' V. Glos. vftkn');">¹⁴</span> AND THE CUTTING OFF OF ITS WART DO NOT OVERRIDE THE SABBATH. R'ELIEZER SAID: THEY DO OVERRIDE [THE SABBATH]. SAID R'ELIEZER, DOES IT NOT FOLLOW A FORTIORI: IF SHECHITAH, WHICH IS [USUALLY FORBIDDEN] AS A LABOUR, OVERRIDES THE SABBATH, SHALL NOT THESE, WHICH ARE [ONLY FORBIDDEN] AS A SHEBUTH, OVERRIDE THE SABBATH?<span class="x" onmousemove="('comment',' 'Labour' () denotes work regarded as Biblically forbidden, whereas a shebuth is only a Rabbinical interdict.');">¹⁵</span> R'JOSHUA ANSWERED HIM, LET FESTIVAL[S] REBUT<span class="x" onmousemove="('comment',' Lit., 'prove'.');">¹⁶</span> IT, WHEREIN THEY PERMITTED LABOUR AND FORBADE A SHEBUTH.<span class="x" onmousemove="('comment',' Lit., 'they permitted (that which is forbidden on the Sabbath) on account of labour' etc. Slaughtering and cooking, for example, are permitted on Festivals, whereas bringing food from without the tehum which is only a Rabbinical prohibition, is forbidden.');">¹⁷</span> SAID R'ELIEZER TO HIM, WHAT IS THIS, JOSHUA, WHAT PROOF IS A VOLUNTARY ACT IN RESPECT OF A PRECEPT! R'AKIBA ANSWERED AND SAID, LET HAZA'AH<span class="x" onmousemove="('comment',' Haza'ah connotes the sprinkling of the waters of purification (v. Lev. XIV, 7, 16; Num. XIX, 19) upon an unclean person; zerikah, the sprinkling of the blood of the sacrifice upon the altar.');">¹⁸</span> PROVE IT, WHICH IS [PERFORMED] BECAUSE IT IS A PRECEPT AND IS [NORMALLY FORBIDDEN ONLY] AS A SHEBUTH, YET IT DOES NOT OVERRIDE THE SABBATH;<span class="x" onmousemove="('comment',' If the seventh day of the unclean person (v. Num. ibid.) falls on the Sabbath, which happens to be the eve of');">¹⁹</span> SO YOU TOO, DO NOT WONDER AT THESE, THAT THOUGH THEY ARE [REQUIRED] ON ACCOUNT OF THE PRECEPT AND ARE [ONLY FORBIDDEN] AS A SHEBUTH, YET THEY DO NOT OVERRIDE THE SABBATH. SAID R'ELIEZER TO HIM, BUT IN RESPECT OF THAT [ITSELF] I ARGUE: IF SHECHITAH, WHICH IS A LABOUR, OVERRIDES THE SABBATH, IS IT NOT LOGICAL THAT HAZA'AH, WHICH IS [ONLY] A SHEBUTH, OVERRIDES THE SABBATH!