Zevachim 114

ואיבעית אימא חוץ מפנים בחד זימנא גמיר

Alternatively, [the sprinklings] without [in the Hekal] are directly inferred from [those ] within [the Holy of Holies].<span class="x" onmousemove="('comment',' And not via the animals at all.');">¹</span> On the view that it does not<span class="x" onmousemove="('comment',' Emended text (Bah, Sh. M.) .');">²</span>

בשלמא למ"ד הוי היקש היינו דכתיב (ויקרא כג, יז) ממושבותיכם תביאו לחם תנופה

constitute a hekkesh, it is well: hence it is written, Ye shall bring out of yo dwellings [two] wave-loaves [of two tenth parts of an ephah etc]:<span class="x" onmousemove="('comment',' Lev. XXIII, 17.');">³</span> Now, 'ye shall bring' need not be said;<span class="x" onmousemove="('comment',' The text could read: And ye shall present a new offering unto the Lord (v. 16) out of your dwellings etc.');">⁴</span>

שאין ת"ל תביאו מה ת"ל תביאו כל שאתה מביא ממקום (למקום) אחר הרי הוא כזה מה להלן עשרון לחלה אף כאן עשרון לחלה

what then does 'ye shall bring' teach? Whatever you bring on another occasion<span class="x" onmousemove="('comment',' Lit., 'from another place'.');">⁵</span>

אי מה להלן שני עשרונים אף כאן שני עשרונים ת"ל תהיינה

must be like this: as here a tenth [of an ephah] is used for hallah, so there<span class="x" onmousemove="('comment',' Lit., 'as there . . so here.' The hallah (unleavened loaf) brought on another occasion (v. n. 4) is referred to as 'here', as that is the actual subject being discussed.');">⁶</span> too a tenth is required for hallah.

ולמדנו עשרה לחמץ עשרה למצה מנין ת"ל (ויקרא ז, יג) על חלת לחם חמץ נגד חמץ הבא מצה

If so, as here two tenths a required, so there too two tenths are required? Therefore Scripture states, they shall be [of fine flour].<span class="x" onmousemove="('comment',' Ibid. For the interpretation of this v. Men. ');">⁷</span>

אלא למאן דאמר (לא) הוי היקש מאי איכא למימר תביאו יתירא היא:

We have thus learnt ten [tenths] for leavened [loaves]. Whence do we know ten [tenths] for unleavened loaves?

הפסח אינו נאכל: מאן תנא אמר רב יוסף רבי אלעזר בן עזריה היא דתניא רבי אלעזר [בן עזריה] אומר נאמר כאן (שמות יב, ח) בלילה [הזה] ונאמר להלן (שמות יב, יב) ועברתי בארץ מצרים בלילה הזה

Because it says, With cakes of leavened bread [he shall present his offering with the sacrifice of his peace-offering for thanksgiving]<span class="x" onmousemove="('comment',' Lev. VII, 13.');">⁸</span> [which intimates,] Bring an equal quantity of unleavened as of leavened.<span class="x" onmousemove="('comment',' The preceding verses read: Then he shall offer . . unleavened cakes mingled with oil, and unleavened wafers spread with oil, and cakes mingled with oil. When this is followed by ' With cakes of leavened bread' etc., it yields a hekkesh, whence we learn that the weight of the former must be the same as that of the latter.');">⁹</span>

מה להלן עד חצות אף כאן עד חצות

But on the view that it constitutes a hekkesh, what can be said?<span class="x" onmousemove="('comment',' The wave-loaves brought on Pentecost were made of a tenth of an ephah of flour, and they were leavened. Now, the thanksoffering was accompanied by four kinds of loaves; v. Lev. VII, 12-14. These included a set of leavened loaves (the other three kinds were unleavened) , but neither the actual number of each kind nor their weight is stated. By means of a gezerah shawah the Talmud deduces that there were the loaves of each kind, and from the superfluous 'ye shall bring' it infers that the leavened loaves were each to be made of a tenth of an ephah (these are those brought 'on another occasion') , just like the two wave-loaves, so that ten tenths were required for all. Thus the number is not deduced by a hekkesh but by a gezerah shawah, which is regarded as being explicitly stated in the subject itself, while the weight is learned by a hekkesh (the superfluous 'ye shall bring') . Then the Talmud infers by another hekkesh that the weight of the unleavened loaves is the same (v. preceding note) . The difficulty then is the same as the preceding on the number of sprinklings (v. p. 287, n. 3) .');">¹⁰</span> - 'Ye shall bring' is superfluous.<span class="x" onmousemove="('comment',' Hence the fact that the loaves of the thanks-offering require a tenth of an ephah each is not regarded as an inference by a hekkesh, but as though it were explicitly stated.');">¹¹</span>

א"ל ר"ע והלא כבר נאמר ואכלתם אותו בחפזון עד שעת חפזון

THE PASSOVER-OFFERING IS EATEN ONLY [etc]. Which Tanna [rules thus]? - Said R'Joseph, It is R'Eleazar B''Azariah.

א"כ מה ת"ל בלילה הזה שיכול יהא ככל הקדשים הנאכלים ביום ת"ל בלילה בלילה יהא נאכל ואינו נאכל ביום

For it was taught, R'Eleazar B''Azariah said, [And they shall eat the flesh] in the night<span class="x" onmousemove="('comment',' Ex. XII, 8.');">¹²</span> is stated here, whilst elsewhere it is stated, For I will go through the land of Egypt in that night:<span class="x" onmousemove="('comment',' Ibid. 12.');">¹³</span>

א"ל אביי וממאי דרבי אלעזר ב"ע ודאורייתא דלמא דרבנן ולהרחיק מן העבירה א"כ מאי אלא עד חצות [אלא] כי התם מה התם דאורייתא אף כאן נמי דאוריית':

just as there it means by midnight, so here too it means by midnight. Said R'Akiba to him: Yet surely it is already stated, [and ye shall eat it] in haste,<span class="x" onmousemove="('comment',' Ibid, 11.');">¹⁴</span>

<br><br><big><strong>הדרן עלך איזהו מקומן</strong></big><br><br>

[implying] until the time of haste?<span class="x" onmousemove="('comment',' I.e., when they had to make haste to leave Egypt, which was in the morning.');">¹⁵</span> If so, what is taught by 'in that night'? You might think that it is like all [other] sacrifices, which are eaten by day: therefore it is stated ' [that] night': it is eaten by night, but it may not be eaten by day. Said Abaye to him [R'Joseph]: How do you know that [the author of our Mishnah is] R'Eleazar B''Azariah, while [the law is] Biblical. Perhaps the law is Rabbinical only, [the reason being] to prevent transgression?<span class="x" onmousemove="('comment',' Possibly this Tanna holds that by Scriptural law it may be eaten until morning, yet he gives the limit of midnight so as to make sure that one will not transgress by eating it in the morning.');">¹⁶</span> - If so, why state, ONLY UNTIL MIDNIGHT?<span class="x" onmousemove="('comment',' He should state, And it is eaten until midnight.');">¹⁷</span> But it means, It is as the other laws;<span class="x" onmousemove="('comment',' Lit., 'as there'. Sc. that it may only be eaten roast and by registered persons.');">¹⁸</span> as those are Biblical, so is this Biblical.<span class="x" onmousemove="('comment',' Hence its author must be R. Eleazar b. 'Azariah.');">¹⁹</span> [