Yoma 91

אבל מהאי גיסא ומהאי גיסא אימא לא צריכא

but not to one side or to the other,<span class="x" onmousemove="('comment',' Though it is on the western side of the altar.');">¹</span> therefore it was necessary [to have both phrases].

א"ר אלעזר משום בר קפרא אומר היה רבי מאיר איברי עולה שנתותרו עושה להן מערכה בפני עצמה וסודרן ואפילו בשבת

R'Eleazar said in the name of Bar Kappara: R'Meir used to say: For any of the limbs of the [daily] burnt-offering which remained over,<span class="x" onmousemove="('comment',' I.e., the limbs had been only partly consumed.');">²</span> a special pile is to be arranged, even on the Sabbath.

מאי קמ"ל תנינא בכל יום היו שם ארבע מערכות א"ר אבין לא נצרכה אלא לפסולין

What is he teaching us? Have we not learnt: Every day there were four piles of wood there?<span class="x" onmousemove="('comment',' One of which was meant for the limbs of the burnt-offering of the Temple, which remained over.');">³</span>

ודוקא שמשלה בהן האור אבל לא משלה בהן האור לא

- R'Abin said: It was necessary [to state it] for those which became [somewhat] invalidated.<span class="x" onmousemove="('comment',' I.e., Only in so far that they were not to be offered at the altar at the outset, though once they had been brought upon the altar they could be allowed to remain there to be consumed.');">⁴</span> [This however] is only when the fire has already touched them, but not when the fire has not taken hold of them.

איכא דאמרי אחד כשירין ואחד פסולין אי משלה בהן האור אין ואי לא לא

Some there are who say: Whether they were valid or invalid<span class="x" onmousemove="('comment',' I.e., Only in so far that they were not to be offered at the altar at the outset, though once they had been brought upon the altar they could be allowed to remain there to be consumed.');">⁴</span> [the same rule applies]: If the fire had touched them, a special pile is needed but if not, not.

ואפילו בשבת תנינא והיום חמש

[You say] 'Even on the Sabbath'. [Surely] we have learnt thus: AND TODAY FIVE [PILES OF WOOD]!<span class="x" onmousemove="('comment',' And the same regulation governs both the Sabbath and the Day of Atonement, and it was taught that for the limbs of the continual dusk-offering a special pile was established on the Day of Atonement.');">⁵</span>

אמר רב אחא בר יעקב איצטריך סלקא דעתך אמינא הני מילי היכא דחל יום הכפורים להיות אחר השבת דחלבי שבת קרבין ביוה"כ אבל באמצע שבת לא קמ"ל

- R'Aha B'Jacob said: It was necessary [to mention that]. The thought might have arisen in you that this applied only when the Day of Atonement fell [immediately] after Sabbath, because the fat-pieces of the Sabbath may be offered up on the Day of Atonement, but not [if it fell] in the middle of the week, therefore he informs us [that it applies then too].

אמר רבא מאן האי דלא חייש לקמחיה הא בכל יום תנן קשיא

Raba said: Who is it that does not care what flour he grinds?<span class="x" onmousemove="('comment',' I.e., does not care what argument he offers. Just as one who does not care what flour he grinds. will hurt his body through indigestible food, so will one who is not sensitive to careless thinking in his study, hurt his mind. V. Lewin, Otzar VI, 55, 170.-D.S. adduces a reading from the Aruk, 'he does not care what comes before him', i.e., he ignores texts in theorizing.');">⁶</span> Have we not learnt: On all other days?<span class="x" onmousemove="('comment',' Which includes the Sabbath.');">⁷</span>

ופליגא דרב הונא דאמר תחילתו דוחה סופו אינו דוחה

[These were four]-This is a real difficulty. Now he [Bar Kappara] disputes with R'Huna who holds: The continual offering suspends the Sabbath only at its beginning, but not at its end.<span class="x" onmousemove="('comment',' This offering is sacrificed on the Sabbath day, notwithstanding the fact that the labour involved many kinds of work expressly forbidden on that day. But only at the beginning. i.e.,if the beginning of that sacrifice has to be made on the Sabbath. Of the Friday dusk-offering, however, the limbs must be smoked before the Sabbath. Since it belongs to Friday it would be desecration to continue it on the Sabbath.');">⁸</span>

גופא אמר רב הונא תמיד תחילתו דוחה סופו אינו דוחה

[To turn to] the main text: The continual offering suspends the Sabbath only at its beginnings not at its end. What does it not suspend? - R'Hisda says: It suspends the Sabbath, but not the law of levitical impurity.

מאי אינו דוחה רב חסדא אמר דוחה את השבת ואינו דוחה את הטומאה (ורבא) אמר דוחה את הטומאה ואינו דוחה את השבת

Rabbah said: It suspends the law of levitical impurity,<span class="x" onmousemove="('comment',' Cf. supra 6b.');">⁹</span> but not the Sabbath.

אמר ליה אביי (לרבא) לדידך קשיא ולרב חסדא קשיא לדידך קשיא מאי שנא טומאה דכתיב במועדו ואפי' בטומאה שבת נמי במועדו ואפי' בשבת

Said Abaye to Rabbah: There is a difficulty on your view as well as on the view of R'Hisda. According to you, there is a difficulty: Why does it suspend the law of levitical impurity?

ולרב חסדא קשיא מאי שנא שבת דכתי' במועדו אפי' בשבת טומאה נמי במועדו ואפי' בטומאה

Because Scripture said: In its due season<span class="x" onmousemove="('comment',' Num. XXVIII, 2.');">¹⁰</span> i.e., even in levitical uncleanness, [it should suspend also] the Sabbath, [since] 'in its due season' [implies] even on the Sabbath? - And according to R'Hisda there is a difficulty.

אמר ליה לא לדידי קשיא ולא לרב חסדא קשיא לדידי לא קשיא סופו כתחילתו

Wherefore the difference [in law in the case of] Sabbath touching which it is written: 'In its due season' [i. e.] even on the Sabbath; the same should apply to levitical impurity, since 'In its due season' [implies] even in levitical uncleanness.<span class="x" onmousemove="('comment',' For if no clean priest is present to sprinkle the blood, even one in the state of levitical uncleanness is permitted to do so.');">¹¹</span> He answered: There is no difficulty according to my view, nor is there any difficulty according to R'Hisda. There is no difficulty on my view; for the beginning is like the end