משנה: רִבִּי אֱלִיעֶזֶר אוֹמֵר אִם לֹא הֵבִיא כְלִי מֵעֶרֶב שַׁבָּת מְבִיאוֹ בַשַּׁבָּת מְגוּלֶּה וּבַסַּכָּנָה מְכַסֵּהוּ עַל פִּי עֵדִים. וְעוֹד אָמַר רִבִּי אֱלִעֶזֶר כּוֹרְתִין עֵצִים לַעֲשׂוֹת פֶּיחָמִים לַעֲשׂוֹת בַּרְזֶל. כְּלָל אָמַר רִבִּי עֲקִיבָה כָּל־מְלָאכָה שֶׁאֶיפְשָׁר לָהּ לֵַֹעָשׂוֹת מֵעֶרֶב שַׁבָּת אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, מִילָה שֶׁאֵי אֶיפְשָׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת דּוֹחָה אֶת הַשַּׁבָּת׃ MISHNAH: Rebbi Eliezer says, if one did not bring the implement1The knife for the circumcision. before the Sabbath he brings it openly on the Sabbath and in times of danger2When circumcision was forbidden, as in the Hadrianic persecution after the Bar Kochba rebellion. he brings it covered by the testimony of witnesses3That he could not be accused by other Jews of violating the Sabbath.. In addition, Rebbi Eliezer said, one cuts down trees to make charcoal to make iron4R. Eliezer holds that if the circumcision has to be performed on the Sabbath, all preparations are permitted, including the making of the knife.; Rebbi Aqiba stated a principle: Any work which he might have done on Friday does not push the Sabbath aside5He disputes R. Eliezer’s assertion and holds that only what is prescribed by a verse may be done on the Sabbath but nothing else.; circumcision which is impossible to perform on Friday6Since Leviticus.12.3">Lev. 12:3 is prescriptive: On the eighth day, the prepuce of his flesh shall be circumcised, even if the eighth day is a Sabbath. It is sinful to circumcise on the seventh day (but doing so does not create liability for a purification sacrifice since it is not a deadly sin.) pushes the Sabbath aside.
הלכה: רִבִּי אֱלִיעֶזֶר אוֹמֵר. אִם לֹא הֵבִיא כְלִי כול׳. אָמַר רִבִּי יוֹחָנָן. הֲוִינָן סָֽבְרִין מֵימַר. בְּכָל־הַדְּבָרִים חָלוּק רִבִּי אֱלִיעֶזֶר. מִמַּה שֶׁצָּרַךְ רִבִּי אֱלִיעֶזֶר לִדרוֹשׁ בִּיכּוּרִין. מַה בִּיכּוּרִין שֶׁנֶּאֱמַר בָּעוֹמֶר דּוֹחִין הַשַּׁבָּת. אַף בִּיכּוּרִין שֶׁנֶּאֱמַר בִּשְׁתֵּי הַלֶּחֶם דּוֹחִין אֶת הַשַּׁבָּת. הָדָא אָֽמְרָה. לֹֹא בְכָל ־הַדְּבָרִים חָלוּק רִבִּי אֱלִיעֶזֶר. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. בְּכָל־הַדְּבָרִים חָלוּק רִבִּי אֱלִיעֶזֶר. וְלָמָּה צָרַךְ רִבִּי אֱלִיעֶזֶר לִדרוֹשׁ בִּיכּוּרִין בִּיכּוּרִין. אֶלָּא עַל יְדֵי שֶׁעִיקַּר דְּחִייָתָן שַׁבָּת וּמַכְשִׁירֵיהֶן מְלָאכָה. הָתִיבוֹן. וְהָתַנֵי. לוּלָב וּמַכְשִׁירָיו דּוֹחִין אֶת הַשַּׁבָּת. אָמַר רִבִּי יוֹנָה. לַהֲבִיאוֹ מֵרֹאשׁ הַדֶּקֶל. וְהָתַנֵי. שׁוֹפָר וּמַכְשִׁירָיו דּוֹחִין אֶת הַשַּׁבָּת. לַהֲבִיאוֹ מִחוּץ לִתְחוּם. וְתַנֵּי כֵן. אֵין מְגָֽרְדִין וְלֹא מְגָֽרְדִין וְלֹא מְפָֽרְכִין. תַּנֵּי בְּשֵׁם רִבִּי אֱלִיעֶזֶר. לוּלָב וּמַכְשִׁירָיו דּוֹחִין אֶת הַשַּׁבָּת. אָמַר רִבִּי יוֹנָה. סָֽלְקַת מַתְנִיתָא. תַּנֵּי. מַעֲשֶׂה הָיָה וְהוֹרָה רִבִּי כְּרִבִּי אֱלִיעֶזֶר. אָמַר רִבִּי יוֹחָנָן. חֲבוּרָה הָֽיְתָה מַקְשָׁה. מַה רָאָה רִבִּי לְהַנִּיחַ דִּבְרֵי חֲכָמִים וְלַעֲשׂוֹת כְּרִבִּי אֱלִיעֶזֶר. אָמַר רִבִּי הוֹשַׁעְיָה. שָׁאַלְנוּ אֶת רִבִּי יְהוּדָה הַגּוֹזֵר וְאָמַר לָנוּ. בְּמָבוֹי שֶׁאֵינוֹ מְפוּלָּשׁ. כְּהָדָא תַנִּינָן. אָסוּר לְטַלְטֵל מִתּוֹכוֹ לַבָּתִּים וּמִן הַבָּתִּים לְתוֹכוֹ. אָמַר רִבִּי אַבָּהוּ. קִייַמְתִּיהָ בְתִינּוֹק וּבְאִוזְמֶל שֶׁשָּֽׁבְתוּ בְּמָבוּי. וְאֵינוֹ אָסוּר לְטַלְטְלוֹ בְּכָל־הַמָּבוֹי. HALAKHAH: “Rebbi Eliezer says, if one did not bring the implement,” etc. Rebbi Joḥanan said, we were of the opinion to say that Rebbi Eliezer disagrees in all cases24The question is whether R. Eliezer permits to perform preparations on the Sabbath which could have been made on Friday for circumcision only or in general for any action prescribed for the Sabbath even if it involves doing work which under other circumstances would be Sabbath violations.. Since Rebbi Eliezer needed to explain “first fruits;” since “first fruits” mentioned with the ˋomer push the Sabbath aside, so also “first fruits” mentioned with the Two Breads push the Sabbath aside25The ˋomer is a measure, a tenth of an epha, about 3.5 liter, of new barley grain which is offered in the Temple to permit the consumption of grain from the new harvest. It has to be brought on the day after the Sabbath (Lev. 23:15) which in rabbinic tradition is the second day of the Feast of unleavened bread, in the Sadducee tradition of the Book of Jubilees the day following the Feast, and in Boethusian tradition on the Sunday in the Feast. The common testimony of Philo and Josephus shows that rabbinic tradition was followed in the Temple service. The ˋomer had to be brought to the Temple on a fixed date, even if this date was a Sabbath (except for Boethusians for which this never could happen.) Therefore it is clear that there is a biblical prescription to cut the barley on the Sabbath if that is the day on which the grain has to be offered.
The Two Breads are the only leavened bread ever permitted in the Temple precinct; they have to be presented to the altar (but not offered on it) on the festival of Weeks Leviticus.23.17">(Lev. 23:17), which falls on the 50th day after the ˋomer, on the same day of the week as the ˋomer. These Two Breads permit the use of new wheat in the Temple service. R. Eliezer concludes from an argument of “equal cut”, since both the ˋomer and the Two Breads are referred to in the verse as “first fruits” that they follow the same rules and, therefore, if the two loaves were not baked before the Sabbath they may be baked on the Sabbath.; this implies that Rebbi Eliezer does not disagree in all cases26If it were understood that in all cases of a prescribed action on the Sabbath the preparation also can be done on the Sabbath the argument of “equal cut” would be unnecessary. Shabbat.131a">Babli 131a.. Rebbi Samuel ben Rav Isaac said, Rebbi Eliezer disagrees in all cases27This sentence is missing in modern editions of the Yerushalmi., and why did Rebbi Eliezer have to explain “first fruits” “first fruits”? Only because their essence pushes aside the Sabbath but their enabling actions are work28R. Joḥanan’s argument is not convincing. For the ˋomer the action of harvesting is prescribed on the day of the sacrifice (Leviticus.23.10">Lev. 23:10); the grain must be roasted (Leviticus.2.14">Lev. 2:14) and part of it burned on the altar. This means that both the preparation and the offering involve actions that are violations of Sabbath prohibitions. But the Two Breads are simply presented to the altar; no part of them may be burned on the altar (Leviticus.2.12">Lev. 2:12); they have to be eaten by the priests in the Temple precinct. This means that the offering itself does not imply any Sabbath violation; there is no intrinsic reason which would allow baking the breads on the Sabbath.. They objected, did we not state, the lulav and its enabling actions push the Sabbath aside29Shabbat.131a">Babli 131a,b. Leviticus.23.40">Lev. 23:40 requires that on the first day of Tabernacles one has to take four kinds of greenery tied to a palm branch, the lulav. Since this is required at a fixed day of the calendar, it has precedence over the rules of the Sabbath. For R. Eliezer cutting the plants may be done on the Sabbath. The statement has to be dated before the destruction of the Temple since in Rabban Joḥanan ben Zakkai’s reconstruction of rabbinic Judaism at Jabneh, in imitation of a Temple ceremony the obligation to take the “four kinds” was extended to all seven days of Tabernacles which automatically re-instituted the rules of the Sabbath as preeminent. Here the situation is completely parallel to that of the Two Breads in that taking the Four Kinds on the holiday does not involve any Sabbath desecration; but the preparation involves forms of harvesting which are forbidden on the Sabbath.? Rebbi Jonah said, to bring it from the top of the palm tree30It is possible to explain that R. Eliezer in this case permits only rabbinic prohibitions, not work by biblical standards.. But did we not state, the shofar and its enabling actions push the Sabbath aside? To bring it from outside the Sabbath boundary31This statement also refers to the time before the reforms of Rabban Joḥanan ben Zakkai which permanently extended the holiday of the New Year to two days, thereby eliminating the power of the duty to sound the shofar to override the rules of the Sabbath (including rabbinic rules). The prohibition to bring anything from outside the Sabbath boundaries (at least if the distance is less than three parasang) certainly is rabbinic,. And was it stated so: One does not scratch, and one does not scratch, and one does not break off32This text seems corrupt. S. Liebermann reads מגדד “one cuts” instead of the second מגרד. It is not clear whether the topic is preparing a ram’s horn for use as a shofar or the preparation of the Four Kinds. מפרך means breaking off outcroppings to produce smooth surface.. It was stated in the name of Rebbi Eliezer: The lulav and its enabling actions push the Sabbath aside. Rebbi Jonah said, the baraita was finished33The baraita about not scraping, not cutting, etc., is separate from the statement attributed to R. Eliezer about the lulav.. It was stated: It happened that Rebbi instructed following Rebbi Eliezer. Rebbi Joḥanan said, the company was asking, what reason did Rebbi have to disregard the words of the Sages and to act following Rebbi Eliezer34Such an act contradicts ail our rules for determining practice.? Rebbi Hoshaia said, we asked Rebbi Jehudah the circumciser and he told us, it was about a dead-end street, as we had stated that it is forbidden35Rabbinically. to move from it into the houses and from the houses into it. Rebbi Abbahu said, I explained it about a baby and a knife being in the dead-end street on the Sabbath; and it is not forbidden to move in the entire dead-end street36As explained in the next paragraph, this is a matter of different interpretations of rabbinic rules. Since R. Eliezer allows biblical rules to be broken, saying that Rebbi instructed following R. Eliezer is a misrepresentation of what he did..
בְּעוֹן קוֹמֵי רִבִּי יוֹסֵה. כְּמַה דְאַתָּ מַר בְּכֵלִים שֶׁשָּֽׁבְתוּ בְכָל־הֶחָצֵר מְטַלְטְלִין אוֹתָן בְּכָל הֶחָצֵר. וְדִכְווָתָהּ כֵּלִים שֶׁשָּֽׁבְתוּ בְמָבוֹי מְטַלְטְלִין אוֹתָן בְּכָל־הַמָּבוֹי. בְּשַׁבָּת שְׁאָלוֹן לֵיהּ וְלֹא אֲגִיבוֹן. דְּלָא הֲוָה רִבִּי יוֹסֵי אָמַר אֶלָּא כָל־מִילָּה בְאַתְרָהּ. כַּד אֲתוֹן לְעֵירוּבִין אֲמַר לוֹן בְּשֵׁם רִבִּי יוֹחָנָן. כֵּלִים שֶׁשָּֽׁבְתוּ בְמָבוֹי מְטַלְטְלִין אוֹתָן בְּכָל־הַמָּבוֹי. וְדִכְווָתָהּ כֵּלִים שֶׁשָּֽׁבְתוּ בְחָצֵר מְטַלְטְלִין אוֹתָן בְּכָל־הֶחָצֵר. רַב אָמַר. אֵין מְטַלְטְלִין אוֹתָן אֶלָּא בְאַרְבַּע אַמּוֹת. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. רַב כְּדַעְתֵּיהּ וְרִבִּי יוֹחָנָן כְּדַעְתֵּיהּ. רִבִּי יוֹחָנָן דּוּ אָמַר. קוֹרָה בְלֹא שִׁיתּוּף מַתֶּרֶת. הוּא דְאָמַר. מְטַלְטְלִין אוֹתָן בְּכָל־הַמָּבוֹי. רַב דּוּ אָמַר. אֵין קוֹרָה מַתֶּרֶת בְּלֹא שִׁיתּוּף. הוּא דְאָמַר. אֵין מְטַלְטְלִין אוֹתָן אֶלָּא בְאַרְבַּע אַמּוֹת. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן לְאֵי זֶה דָבָר מִשְׁתַּתְּפִין בְּכָל־הַמָּבוֹי. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. כְּדֵי לַעֲשׂוֹת כָּל־הָֽרְשׁוּיוֹת אַחַת. 36As explained in the next paragraph, this is a matter of different interpretations of rabbinic rules. Since R. Eliezer allows biblical rules to be broken, saying that Rebbi instructed following R. Eliezer is a misrepresentation of what he did. They asked before Rebbi Yose37With ז read: Yasa (third generation), not Yose (fifth generation).: Since you say about implements which were resting anywhere in the courtyard one may move them in the entire courtyard38A courtyard, with only one exit to the street, common to several houses for which no eruv was made. The courtyard essentially is private property where one may carry. But since no eruv was made it is rabbinically forbidden to move things from the houses to the courtyard and vice-versa. In the courtyard itself one may move things since it is not public domain in any sense., similarly concerning implements which were resting anywhere in a dead-end street, may one move them in the entire dead-end street? They asked him in Šabbat39When studying the Mishnah Tractate Šabbat. and he did not answer since Rebbi Yose37With ז read: Yasa (third generation), not Yose (fifth generation). said each matter only at its place. When they came to Eruvin40When studying the Mishnah Tractate Eruvin. he told them in the name of Rebbi Joḥanan: one may move implements which were resting anywhere in a dead-end street in the entire dead-end street; similarly implements which were resting in a courtyard one may move in the entire courtyard; Rav said, one may move them only four cubits41This is the only opinion reported in the Shabbat.130b">Babli, 130b.. Rebbi Yose ben Rebbi Abun said, Rav is consistent and Rebbi Johanan is consistent. Since Rebbi Joḥanan says that a beam permits without participation42A dead-end street which is bordered on three sides by the walls of houses together with the courtyards opening into it can be turned for the laws of the Sabbath into a single private domain by 1) symbolically turning the opening of the dead-end street into a thoroughfare into a door either by installing a horizontal beam (קוֹרָה) over the entrance or a vertical strip (לֶחִי) at the entrance symbolizing a doorpost; and 2) depositing a meal in some house opening to a courtyard which opens to the dead-end-street to which each house adjacent to the dead-end street contributed something. The latter is called שִׁיתּוּף “participation”.
R. Joḥanan holds that the two required actions are for two distinct reasons. Installing the beam turns the dead-end street into a private domain but without participation it is forbidden to move from the courtyards into the street or from the street into the courtyards, just as without eruv one may not move between courtyard and adjacent houses., it is he who says that one may move in the entire dead-end street. Since Rav said that a beam does not permit without participation42A dead-end street which is bordered on three sides by the walls of houses together with the courtyards opening into it can be turned for the laws of the Sabbath into a single private domain by 1) symbolically turning the opening of the dead-end street into a thoroughfare into a door either by installing a horizontal beam (קוֹרָה) over the entrance or a vertical strip (לֶחִי) at the entrance symbolizing a doorpost; and 2) depositing a meal in some house opening to a courtyard which opens to the dead-end-street to which each house adjacent to the dead-end street contributed something. The latter is called שִׁיתּוּף “participation”.
R. Joḥanan holds that the two required actions are for two distinct reasons. Installing the beam turns the dead-end street into a private domain but without participation it is forbidden to move from the courtyards into the street or from the street into the courtyards, just as without eruv one may not move between courtyard and adjacent houses., it is he who says that one may move them only within four cubits. In Rebbi Joḥanan’s opinion, why does one participate in the entire dead-end street? Rebbi Yose ben Rebbi Abun said, to make all domains one43He does not split the action into two; if both conditions are satisfied one may freely transport between houses and dead-end street, with only one the dead-end street remains public domain. Eruvin.5a">Babli Eruvin 5a, Eruvin.73b">73b..
רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. סַכִּין שֶׁלְּמִילָה עוֹשֶׂה לָהּ חוֹלָה וּמֵבִיאָהּ. בַּר מָרִינָה הֲוָה לֵיהּ עוֹבְדָא. שְׁאִיל לְרִבִּי סִימוֹן וּשְׁרָא. שְׁאַל לְרִבִּי אִמִּי וַאֲסַר. וְאִיקְפִּד רִבִּי סִימוֹן. וְלֹא כֵן תַּנֵּי. נִשְׁאַל לְחָכָם וְהִתִּיר. יִשְׁאַל לְחָכָם אַחֵר שֶׁמָּא יֶאֱסֹר. אָמַר רִבִּי יוּדָן. הָכֵין הֲוָה עוֹבְדָא. שְׁאַל לְרִבִּי אִמִּי וַאֲסַר לֵיהּ. לְרִבִּי סִימוֹן וּשְׁרָא. אִיקְפִּד רִבִּי אִמִּי. כְּהָדָא דְתַנֵּי. נִשְׁאַל לְחָכָם וְאָסַר. אַל יִשְׁאַל לְחָכָם אַחֵר שֶׁמָּא יַתִּיר. Rebbi Simon in the name of Rebbi Joshua ben Levi: For the knife for circumcision one makes walls of people45In the public domain one forms two parallel rows of people with a narrow passageway between them. The rows are treated as walls, the passageway becomes a private domain where moving the knife is permitted. The word חולה seems to be حِوَال “who puts himself between two obstacles.” and brings it. There was a case for Bar Marinus. He asked Rebbi Simon who permitted. He asked Rebbi Immi who forbade. Rebbi Simon was offended. But was it not stated, if one asked a Sage who permitted, one may ask another one who might forbid46This is not mentioned anywhere else.? Rebbi Yudan said, the case was as follows: He asked Rebbi Immi who forbade, Rebbi Simon who permitted. Rebbi Immi was offended, following what was stated, if one asked a Sage who forbade, one may not ask another one who might permit47Berakhot.63b">Babli Berakhot 63b, Avodah zarah 7a..
בִּימֵי רִבִּי יִרְמְיָה אִנְשׁוֹן מַפְתְּחֵייהּ דְּסִדְרָא רוֹבָה. אֲתוֹן ושְׁאֲלוֹן לֵיהּ. אֲמַר לוֹן. כַּד תֶּחֱמוֹן שִׁטְפָא עֲבַר אַייְתִינוֹן דֶּרֶךְ חוֹלָה. חֵיילֵיהּ דְּרִבִּי יִרְמְיָה מֵהָדָא. כָּל־חוֹלָה שֶׁנַּעֲשִׂית בֵּין לְדַעַת בֵּין שֶׁלֹּא לְדַעַת הֲרֵי זוֹ חוֹלָה. In the days of Rebbi Jeremiah they forgot the keys to the great study hall48Where the rabbi was preaching on the Sabbath.. They came and asked him, who told them: if you see a great mass of people passing by bring it by walls of people49Since he instructed them in Aramaic, he showed that he considered them uneducated. Cf. Eruvin.43b">Babli Eruvin 43b, bottom.. The strength of Rebbi Jeremiah is from the following: A wall of people made with or without the knowledge of the participants is a wall of people50Shabbat.101b">Babli 101b..
רִבִּי יוּדָה בַּר פָּזִי הוֹרֵי לַהֲבִיאָן דֶּרֶךְ מִנְעָלִין. רִבִּי חִינְנָא בַּר פַּפָּא הוֹרֵי לַעֲשׂוֹת חוֹלָה וְלַהֲבִיאָן דֶּרֶךְ מִנְעָלִין. רִבִּי שְׁמוּאֵל בַּר אֶבְדַּוּמָא הֲוָה לֵיהּ עוֹבְדָא לְמִיגְזוֹר לְרַב שִׁשָׁעָה בְּרֵיהּ. אַנְשׁוֹן מַייְתֵי אִוזְמֵל. שָׁאַל לְרִבִּי מָנָא. אָמַר לוֹ. יִדָּחֶה לְמָחָר. שָׁאַל לְרִבִּי יִצְחָק בַּר אֶלְעָזָר. אֲמַר לוֹן. מִישְׁחוֹק קוֹנְדִיטוֹן לָא אַנְשִׁיתוֹן וּמַייְתֵי אִוזְמֵיל אַנְשִׁיתוֹן. יִדָּחֶה לְמָחָר. Rebbi Jehudah bar Pazi instructed to bring it in shoes51Since this is not how carrying is usually done it cannot be biblically prohibited (Mishnah 10:3).. Rebbi Ḥinena bar Pappos instructed to make a wall of people and to bring it in shoes52Two ways to make sure no biblical prohibition is violated.. Rabbi Samuel ben Eudaimon had a case to circumcise his son, Rav Shishaa. They forgot to bring the knife. He asked Rebbi Mana who said, it should be deferred until tomorrow53He follows R. Aqiba in Shabbat 19:1:1" href="/Jerusalem_Talmud_Shabbat.19.1.1">Mishnah 1 who states that anything that could have been done on Friday may not be done on the Sabbath. This is applied even to rabbinic prohibitions. [The text is quoted in this form by all Medieval authorities who refer to it except Ravan, who has R. Mana stating that the circumcision should not be deferred until Sunday. This would conform to the statement of the preceding paragraph that one is permitted to ask a second authority only if the first was permissive. S. Liebermann and most authorities declare the text of Ravan either a scribal error in the underlying ms. (now lost) or a printer’s error in the Prague edition (1610, §370).] In any case, practice is determined by this story as following R. Aqiba.. He asked Rebbi Isaac ben Eleazar who told them, you did not forget to mix spiced wine54Latin [vinum] conditum. In this version, subterfuges which might circumvent both biblical and rabbinic prohibitions are rejected as a punishment for preferring the party following the circumcision to the religious act., but to bring a knife you forgot; it should be deferred until tomorrow.
רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רַב חוּנָה. מַתְנִיתִין אָֽמְרָה כֵן שֶׁאָסוּר לַעֲשׂוֹת חוֹלָה. דְּתַנִּינָן. רִבִּי אֱלִיעֶזֶר אוֹמֵר אִם לֹא הֵבִיא כְלִי מֵעֶרֶב שַׁבָּת מְבִיאוֹ בַשַּׁבָּת מְגוּלֶּה. שֶׁאִם אוֹמֵר אַתְּ כֵּן שֶׁמּוּתָּר לַעֲשׂוֹת. אַף הוֹא אֵינוֹ מוֹצֵא לַעֲשׂוֹת חוֹלָה וּמְבִיאוֹ. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥuna: Our Mishnah implies that it is forbidden to make walls of people, as we have stated: “Rebbi Eliezer says, if one did not bring the implement1The knife for the circumcision. before the Sabbath he brings it openly on the Sabbath.” For if you are saying that one may make, could he not find it possible to make and bring it55The argument is not from the statement of Rebbi Eliezer which is quoted here but from R. Aqiba’s opposition to this teaching. If R. Aqiba, whom practice follows, would agree that two walls formed by people turn the public domain into a private one he could simply have added the requirement that the open transport required by R. Eliezer should be through such walls. Since he categorically denies the possibility of bringing the knife on the Sabbath, he rejects the idea of human walls.?
שָׁאֲלוּ לְהִלֵּל הַזָּקֵן. מַה לַעֲשׂוֹת לָעָם שֶׁלֹּא הֵבִיאוּ סַכִּינֵיהֶן עִמָּהֶם. אָמַר לָהֶן. הֲלָכָה שָׁמַעְתִּי וְשָׁכַחְתִּי. אֶלָּא הַנִּיחוּ לָהֶן לְיִשְׂרָאֵל. אִם אֵינָן נְבִיאִים בְּנֵי נְבִיאִים הֵן. מִיָּד כָּל־מִי שֶׁהָיָה פִּסָחוּ טְלֶה הָיָה תוֹחְבָהּ בְּגִיזָתָהּ. גְּדִי הָיָה קוֹשְׁרוֹ בְקַרְנָיו. וְנִמְצְאוּ פִּסָחֵיהֶן מְבִיאִין סַכִּינֵיהֶן עִמָּהֶן. כֵּיוָן שֶׁרָאָה מַעֲשֶׂה נִזְכַּר הֲלָכָה. אָמַר לָהֶן. כָּךְ שָׁמַעְתִּי מִפִּי שְׁמַעְיָה וְאַבָטַלְיוֹן. They asked Hillel the Elder: What to do with people who did not bring their knives with them57This is taken from Pesaḥim 6:1 treating of the Passover sacrifice if the 14th of Nisan is a Sabbath. It is presumed that Jerusalem is public domain and, therefore, carrying a knife to slaughter the Passover sacrifice in the Temple was not possible. For sacrifices all actions starting with receiving the blood from the slaughtered victim had to be performed by priests but the slaughter itself was possible by laymen and the Temple did not have enough slaughterers to serve the multitude coming on Passover eve. Since the day of the sacrifice is determined by the verse, it may not be moved even if it falls on a Sabbath.? 58From here on, the paragraph and the next are copied from Pesaḥim 6:1 (33a l. 40, פ). For the second paragraph a copy of the Pesaḥim text exists from the Cairo Genizah, edited by L. Ginzberg in Ginze Schechter 1, New York NY 1928, pp. 447–448 (ג). Cf. Pesachim.66a">Babli Pesaḥim 66a. He told them, I was informed of the practice but I forgot. But let Israel act; if they are not prophets they are descendants of prophets. Then everybody whose Passover sacrifice was a lamb stuck it in its fleece, for a kid goat he bound it to its horns; it turned out that the Passover sacrifices brought their knives with them. When he saw the action he remembered the practice. He told them, this is what I heard from Shemaya and Abtalion.
רִבִּי זְעִירָה בְּשֵׁם רִבִּי אֶלְעָזָר. כָּל־תּוֹרָה שֶׁאֵין לָהּ בֵֶּית אָב אֵינָהּ תּוֹרָה. תַּמָּן תַּנִּינָן. רָכַב עָלֶיהָ. נִשְׁעַן עָלֶיהָ. נִתְלָה עָלֶיהָ. עָבַר בָּהּ נָהָר. קִיפֵּל עָלֶיהָ הַמּוֹסֵירָה. נָתַן טַלִּיתוֹ עָלֶיהָ. פְּסוּלָה. הָדָא יַלְפַּה מֵהַהִיא וְהַהִיא יַלְפַּה מֵהָדָא. הָדָא יַלְפַּה מֵהַהִיא. שֶׁאִם תָּלָה בָהּ סַכִּין לְשׁוֹחֲטָהּ כְשֵׁירְה. וְהַהִיא יַלְפַּה מֵהָדָא. שֶׁכָּל־עֲבוֹדָה שֶׁהִיא לְשֵׁם קֳדָשִׁים אֵינָהּ עֲבוֹדָה. וְיַתִּירוּ לָהֶן עַל יְדֵי חוֹלָה. אֶלָּא כְּרִבִּי אִמִּי. וַאֲפִילוּ תֵימַר כְּרִבִּי סִימוֹן. כְּשֵׁם שֶׁנֶּעֶלְמָה זוֹ כָךְ נֶעֶלְמָה זוֹ. אָמַר רִבִּי אַבִּין. וַהֲלֹא אֵי אֶיפְשַׁר לִשְׁנֵי שָׁבוּעוֹת שֶׁלֹּא חָל אָרְבָּעָה עָשָׂר לִהְיוֹת בְּשַּׁבָּת. וְלָמָּה נֶעֶלְמָה הֲלָכָה מֵהֶן. כְּדֵי לִיתֵּן גְּדוּלָּה לְהִלֵּל. Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching59This is the conclusion of a lengthy story in Pesaḥim, where it is mentioned that the Elders of Bathyra, at that time the heads of the Synhedrion, did not know how to proceed if the 14th of Nisan was a Sabbath and that they were not convinced by any logical arguments presented by Hillel until he affirmed that what he said conformed to the teachings of their predecessors in the Synhedrion.. There, we have stated60Parah 2:3" href="/Mishnah_Parah.2.3">Mishnah Parah 2:3.: “If he rode on it, leaned on it, hung on it, used it to cross a river, folded the bridle on it, put his toga on it, it is disqualified.61“It” is the Red Cow which never had borne a yoke (Num. 19:2.) The Mishnah continues with examples of loads which do not qualify and ends with the statement: “Anything done for its needs leaves it qualified; for extraneous purposes disqualifies.”” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it62The Red Cow. it remains qualified. That learns from this, that any action which is done for sancta is not work63From the moment that an animal is dedicated as sacrifice any use of it other than sacrificing is forbidden.. Why did they not allow it to them by means of walls of people? It must follow Rebbi Immi. Even if you are saying following Rebbi Simon, just as they could not remember this so they did not remember that. Rebbi Abbin said, but it is impossible that in two Sabbatical periods there should be no 14th which falls on the Sabbath64This is difficult to verify. In the current computed calendar (whose algorithm has a built-in bias against placing the New Year’s Day on a Tuesday which puts the Feast of Unleavened Bread on a Sunday and the 14th of Nisan on a Sabbath) there are intervals of 20 years possible between two such occurrences. If the Mishnaic calendar was implemented as presented in the Arakhin.8b-10a">Babli (Arakhin 8b–10a) then R. Abbin’s statement seems justified, if no precautions were taken to avoid the Day of Atonement falling on Friday or Sunday; cf. the Appendix of the author’s Seder Olam (Northvale 1998). If R. Abbin quoted here is R. Abun as stated in Pesaḥim he would be a contemporary of R. Yose, who published the algorithm for the current calendar; then his assertion has to be questioned. (It is not certain that the calendar rules described by Abraham ben Ḥiyya, the source of the currently used algorithm, are totally identical with those promulgated by R. Yose.)! How could they not have remembered? To confer greatness on Hillel65Who following his performance in this case rose to be the head of the Synhedrion..
תַּנֵּי. רִבִּי אֱלִיעֶזֶר אוֹמֵר. כְּשֵׁם שֶׁהַשְּׁחִיטָה דוֹחָה שַׁבָּת כָּךְ מַכְשִׁירֵי שְׁחִיטָה דוֹחִין אֶת הַשַּׁבָּת. אָמַר לוֹ רִבִּי עֲקִיבָה. לֹא. אִם אָמַרְתָּ בִשְׁחִיטָה שֶׁאֵי אֶיפְשַׁר לֵיעָשׂוֹת מֵעֶרֶב שַׁבָּת. תֹּאמַר בְּמַכְשִׁירֵי שְׁחִיטָה שֶׁאֶיפְשַׁר לַעֲשׂוֹתָן מֵעֶרֶב שַׁבָּת. אָמַר לֹו רִבִּי אֱלִיעֶזֶר. אֵימוֹרֵי צִיבּוּר יוֹכִיחוּ. שֶׁיָּכוֹל לַעֲשׂוֹתָן מֵעֶרֶב שַׁבָּת וְדוֹחִין אֶת הַשַּׁבָּת. מַה לִי מַכְשִׁירֵי שְׁחִיטָה לִפנֵי שְׁחִיטָה. מַה לִי מַכְשִׁירֵי שְׁחִיטָה לְאַחַר שְׁחִיטָה. אָמַר לֹו רִבִּי עֲקִיבָה. מַה לִי מַכְשִׁירֵי שְׁחִיטָה לְאַחַר שְׁחִיטָה שֶׁכְּבָר דָּחָת שְׁחִיטָה אֶת הַשַּׁבָּת. יִדְחוּ מַכְשִׁירֵי שְׁחִיטָה לִפנֵי שְׁחִיטָה שֶׁעַדַּיִין לֹא דָחָת שְׁחִיטָה אֶת הַשַּׁבָּת. דָּבָר אַחֵר. שֶׁמַָּא יִמָּצֵא הַזֶּבַח פָּסוּל וְנִמְצָא דוֹחֶה שַׁבָּת בְּלֹא שְׁחִיטָה. 66These paragraphs are from Pesachim 6:3:6-7" href="/Jerusalem_Talmud_Pesachim.6.3.6-7">Pesaḥim6:4, on the Mishnah in which R. Aqiba states his principle as here in Mishnah 1 (33c l. 9, פ). The text of the first paragraph is Tosephta Pesaḥim 5:1; partially reproduced in Pesachim.69a">Babli Pesaḥim 69a. The second paragraph, while clearly originating in Pesaḥim, is copied there in very defective form but a Genizah fragment shows that it should read exactly as formulated here. It was stated: “Rebbi Eliezer says, just as slaughter pushes the Sabbath aside67Of the Passover sacrifice if the 14th of Nisan is a Sabbath, and all sacrifices obligatory on a Sabbath. so the preparations of slaughter68In particular, bringing a knife for the required slaughter. push the Sabbath aside. Rebbi Aqiba said to him, no. If you speak about slaughter which is impossible to be done on Friday, what can you infer about preparations of slaughter than can be done on Friday? Rebbi Eliezer said to him, the public parts69Greek μηρία, τά, “thigh bones”, the parts of a sacrifice which have to be burned on the altar. This does not refer to the Passover sacrifice, of which nothing is burned on the altar, nor the regular Sabbath sacrifice which is a holocaust of which nothing is separated for the altar. It must refer to the public purification offering required on holidays, of which only parts are burned. If the holiday is on a Sabbath, all sacrifices or parts destined for the altar have to be burned either on the holiday or the following night. There is no requirement to wait until nightfall, after the end of the Sabbath, for any of these. shall prove which he could make on (Friday)70With the text in Pesaḥim read: Sunday. which nevertheless push aside the Sabbath. What is the difference between preparations of slaughter before the slaughter and preparations of slaughter after slaughter71Since it would be sinful not to burn the parts taken from the sacrifice, the burning of the parts is as necessary as the bringing of the knife.? Rebbi Aqiba said to him, about preparations of slaughter after slaughter when the slaughter already had pushed away the Sabbath, what does this imply for preparations of slaughter before slaughter when the slaughter not yet had pushed away the Sabbath? Another explanation: Maybe the sacrifice would be found disqualified, then it turned out that the Sabbath was pushed aside without a slaughter72This is the main argument why practice follows R. Aqiba..”
גַּבֵּי תִינּוֹק מַה אִית לָךְ. שֶׁמָּא יְחֶלֶה תִינּוֹק וְנִמְצָא דוֹחֶה שַׁבָּת בְּלֹא מִילָה. הָתִיבוּן. הֲרֵי מִזְבֵּחַ שֶׁנָּפַל בַּשַׁבָּת הֲרֵי אֵינוֹ רָאוּי לִיבָּנוֹת בַּשַׁבָּת. מִין מִזְבֵּחַ רָאוּי לִיבָּנוֹת מֵאֶתְמוֹל. הַגַּע עַצְמָךְ שֶׁנּוֹלְדָה לוֹ יַבּוֹלֶת. הֲרֵי אֵינוֹ רָאוּי לְחוֹתְכָהּ בַּשַׁבָּת. מִין יַבּוֹלֶת רְאוּיָה לִיחָתֵךְ מֵאֶתְמוֹל. הַגַּע עַצְמָךְ שֶׁחָל אַרָבָּעָה עָשָׂר לִהְיוֹת בַּשַׁבָּת. הֲרֵי אֵינוֹ רָאוּי לְהַזּוֹת בַּשַׁבָּת. מִין הַזָּיָיה רְאוּיָה לְהַזּוֹת מֵאֶתְמוֹל. What can you say about a baby73This now refers to the Mishnah in Šabbat where R. Aqiba forbids bringing a knife for a circumcision on the Sabbath. What could go wrong in this case?? Maybe the baby would become sick; then the Sabbath would be pushed aside without circumcision. They objected: If the altar collapsed on the Sabbath, it will not be possible to build on the Sabbath74Since there can be no sacrifice without an altar, R. Eliezer would permit to rebuild one on the Sabbath. The question is whether R. Aqiba would prohibit and why. The answer is that while this altar could not have been rebuilt the day before since it was still standing, he will prohibit since building is a common weekday practice.! A kind of altar can be built the day before. Think of it, if it developed a wart75A wart on a sacrificial animal disables it (Leviticus.22.22">Lev. 22:22). A Passover sacrifice which develops a wart in the night from the 13th to the 14th of Nisan cannot be brought if the latter day is a Sabbath even though the wart was nonexistent the day before, for the same reason, that in general warts are cut on weekdays.? It cannot be cut on the Sabbath! Warts can be cut on the day before. Think of it, if the fourteenth falls on a Sabbath, there cannot be sprinkling on the Sabbath76A person who was impure by the impurity of the dead, who needs to be sprinkled with water containing ashes of the Red Cow on the 3rd and 7th days of his impurity, according to R. Aqiba cannot eat from the Passover sacrifice if the 7th day happens to be the 14th of Nisan which is a Sabbath, even though the prohibition of sprinkling on the Sabbath is rabbinic only.! Sprinkling is done on the day before.