Yoma 92

Chapter 92

א טומאה דתחילתו בר מידחא טומאה הוא סופו נמי דחי שבת דתחילתו לאו בר מידחא שבת הוא סופו נמי לא דחי

1 [consequently] in the case of the law of levitical impurity, since it is suspended at the beginning it is also suspended at the end, but with regard to the Sabbath, since it is not suspended at the beginning1

ב לרב חסדא לא קשיא סופו כתחילתו (תחילתו) לית ליה שבת דהותרה היא בציבור סופו נמי דחי

2 it is also not suspended at the end.

ג טומאה דדחויה היא בציבור תחלתו דעיקר כפרה דחי סופו דלאו עיקר כפרה לא דחי

3 Nor is there any difficulty according to R'Hisda: He does not hold that the end is like the beginning: [consequently] with regard to the Sabbath, since it is inoperative when a community sacrifice is concerned, it is suspended also at the end of the sacrifice, whereas as regards the law of levitica uncleanness, since in the face of a community sacrifice it is only suspended,2

ד איתמר המכבה אש מחתה ומנורה אביי אמר חייב רבא אמר פטור

4 it is suspended only at the beginning which is essential for [the obtainment of] atonement, but not at the end, which is not essential for atonement.

ה דכבייה בראשו של מזבח דכולי עלמא לא פליגי דחייב כי פליגי דאחתיה אארעא וכבייה אביי אמר חייב אש המזבח הוא רבא אמר פטור כיון דנתקה נתקה

5 It was stated: If one puts out the fire of the coal-pan or of the candlestick, Abaye holds him guilty,3

ו אלא הא דאמר רב נחמן אמר רבה בר אבוה המוריד גחלת מעל גבי המזבח וכיבה חייב כמאן כאביי

6 Raba holds him not guilty.

ז אפילו תימא כרבא התם לא אינתיק למצותה הכא אינתיקה למצותה

7 If he put it out on the top of the altar, all agree that he is guilty, they dispute it onl he brought it down to the ground and put it out there.

ח איכא דאמרי

8 Abaye holds him guilty 'because it is fire of the altar'; whereas Raba holds him guilty, 'since he snatched it away, he has snatched it'.<span class="x" onmousemove="('comment',' And it has lost its sacred character, hence what he put out on the floor was no more a coal sanctified on the altar whence he does not become guilty of transgressing the prohibition.');">4

ט דאחתיה אארעא וכבייה דכולי עלמא לא פליגי דפטור כי פליגי דכבייה בראשו של מזבח אביי אמר חייב אש המזבח הוא רבא אמר פטור כיון דנתקה נתקה

9 According to whose opinion will be, then, what R'Nahman said in the name of Rabbah B'Abbuha: 'One who takes an ember down from the altar and puts it out is guilty' shall we say it will be in accord with Abaye?<span class="x" onmousemove="('comment',' The adopted opinion in disputes between Abaye and Raba is in the overwhelming majority in accord with Raba, whence the question as to the meaning of his teaching an invalid opinion. V. B.M. 22b.');">5

י אלא הא דאמר רב נחמן אמר רבה בר אבוה המוריד גחלת מעל גבי המזבח וכבה חייב כמאן לא כאביי ולא כרבא התם לא אינתיק למצותה הכא אינתיק למצותה

10 - You may also say that it is in accord with Raba, for in the one case it was not snatched away' for its ordained use,6

יא <big>הדרן עלך טרף בקלפי</big>

11 in the other case it was snatched away' from the altar for its ordained use. Some there are who say: None disputes the case where he took it down to the floor and put it out there, [all agreeing] that he is not guilty, the dispute concerns but the case where he put it out on the top of the altar. Abaye holds he is guilty 'because it is the top of the altar', whereas Raba holds him guilty, 'since he snatched it away, he has snatched it'. According to whose opinion, then, will be the teaching of R'Nahman in the name of Rabbah B'Abbuha viz. : 'One who brings an ember down from the altar and puts it out is guilty', - will you not say it will be in accord with neither Abaye nor Raba? - [No], there it was not snatched away for its ordained use, here it was snatched away' for its ordained use. [

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