rebbi

HALAKHAH: It is written, he sprinkled from it, from its entirety. Rebbi Abuna said, only from a complete sacrifice. “It is written, they shall burn it, and he shall burn it, and he shall burn them. Why does the verse say they shall burn it, the qualified, not the disqualified. And he shall burn it, that he may not mix fat with fat. And he shall burn them, all of them together.” Here you are saying, and he shall burn it, that he may not mix fat with fat; and there you are saying, and he shall burn them, all of them together. Rebbi La said, here in the tureen, there on the top of the altar.

HALAKHAH: It is written, he sprinkled from it, from its entirety. Rebbi Abuna said, only from a complete sacrifice. “It is written, they shall burn it, and he shall burn it, and he shall burn them. Why does the verse say they shall burn it, the qualified, not the disqualified. And he shall burn it, that he may not mix fat with fat. And he shall burn them, all of them together.” Here you are saying, and he shall burn it, that he may not mix fat with fat; and there you are saying, and he shall burn them, all of them together. Rebbi La said, here in the tureen, there on the top of the altar.

Did not Rebbi Ḥiyya state, “nobody could sit in the Temple courtyard except kings of the Davidic dynasty”? And Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even the kings of the Davidic dynasty could not sit in the Temple courtyard. Explain it that he leaned on the wall as if sitting. But is it not written, King David came and sat before the Eternal, etc.? Rebbi Ayvo bar Naggari said, he concentrated for prayer.

Did not Rebbi Ḥiyya state, “nobody could sit in the Temple courtyard except kings of the Davidic dynasty”? And Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even the kings of the Davidic dynasty could not sit in the Temple courtyard. Explain it that he leaned on the wall as if sitting. But is it not written, King David came and sat before the Eternal, etc.? Rebbi Ayvo bar Naggari said, he concentrated for prayer.

Did not Rebbi Ḥiyya state, “nobody could sit in the Temple courtyard except kings of the Davidic dynasty”? And Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even the kings of the Davidic dynasty could not sit in the Temple courtyard. Explain it that he leaned on the wall as if sitting. But is it not written, King David came and sat before the Eternal, etc.? Rebbi Ayvo bar Naggari said, he concentrated for prayer.

Did not Rebbi Ḥiyya state, “nobody could sit in the Temple courtyard except kings of the Davidic dynasty”? And Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even the kings of the Davidic dynasty could not sit in the Temple courtyard. Explain it that he leaned on the wall as if sitting. But is it not written, King David came and sat before the Eternal, etc.? Rebbi Ayvo bar Naggari said, he concentrated for prayer.

“The first group left and sat on the Temple Mount, the second within the inner wall of the Temple Mount, the third at its place.” Rebbi Naḥman in the name of Rebbi Mana: Did we state “sat at its place”? “Stood at its place”.

“The first group left and sat on the Temple Mount, the second within the inner wall of the Temple Mount, the third at its place.” Rebbi Naḥman in the name of Rebbi Mana: Did we state “sat at its place”? “Stood at its place”.

MISHNAH: The following items about the Pesaḥ push aside the Sabbath: Its slaughter, and the pouring of its blood, and emptying its intestines, and the burning of its fat. But its roasting and washing of its intestines do not push aside. Carrying it, or bringing it from outside the Sabbath domain, or cutting its wart, do not push aside; Rebbi Eliezer says, they push aside.

Rebbi Yose ben Rebbi Abun said in the name of Rebbi Abba bar Mamal: If a person could construct an equal cut by himself, he could make a creeping animal causing impurity in a tent and a corpse causing impurity in the volume of a lentil, by explaining textile, leather; textile, leather. So if a creeping animal is in a person’s hand, even if he immerses himself in the waters of the Siloam, or in waters of a primeval ocean, he never can achieve purity. If he throws it away, immediately he becomes pure. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may use an equal cut to confirm what he has learned; nobody may use an equal cut to invalidate what he has learned. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may argue de minore ad majus by himself; a person may not argue an equal cut by himself. Therefore one can contradict an argument de minore ad majus; one cannot contradict an equal cut.

Rebbi Yose ben Rebbi Abun said in the name of Rebbi Abba bar Mamal: If a person could construct an equal cut by himself, he could make a creeping animal causing impurity in a tent and a corpse causing impurity in the volume of a lentil, by explaining textile, leather; textile, leather. So if a creeping animal is in a person’s hand, even if he immerses himself in the waters of the Siloam, or in waters of a primeval ocean, he never can achieve purity. If he throws it away, immediately he becomes pure. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may use an equal cut to confirm what he has learned; nobody may use an equal cut to invalidate what he has learned. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may argue de minore ad majus by himself; a person may not argue an equal cut by himself. Therefore one can contradict an argument de minore ad majus; one cannot contradict an equal cut.

Rebbi Yose ben Rebbi Abun said in the name of Rebbi Abba bar Mamal: If a person could construct an equal cut by himself, he could make a creeping animal causing impurity in a tent and a corpse causing impurity in the volume of a lentil, by explaining textile, leather; textile, leather. So if a creeping animal is in a person’s hand, even if he immerses himself in the waters of the Siloam, or in waters of a primeval ocean, he never can achieve purity. If he throws it away, immediately he becomes pure. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may use an equal cut to confirm what he has learned; nobody may use an equal cut to invalidate what he has learned. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may argue de minore ad majus by himself; a person may not argue an equal cut by himself. Therefore one can contradict an argument de minore ad majus; one cannot contradict an equal cut.

Rebbi Yose ben Rebbi Abun said in the name of Rebbi Abba bar Mamal: If a person could construct an equal cut by himself, he could make a creeping animal causing impurity in a tent and a corpse causing impurity in the volume of a lentil, by explaining textile, leather; textile, leather. So if a creeping animal is in a person’s hand, even if he immerses himself in the waters of the Siloam, or in waters of a primeval ocean, he never can achieve purity. If he throws it away, immediately he becomes pure. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may use an equal cut to confirm what he has learned; nobody may use an equal cut to invalidate what he has learned. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may argue de minore ad majus by himself; a person may not argue an equal cut by himself. Therefore one can contradict an argument de minore ad majus; one cannot contradict an equal cut.

Rebbi Yose ben Rebbi Abun said in the name of Rebbi Abba bar Mamal: If a person could construct an equal cut by himself, he could make a creeping animal causing impurity in a tent and a corpse causing impurity in the volume of a lentil, by explaining textile, leather; textile, leather. So if a creeping animal is in a person’s hand, even if he immerses himself in the waters of the Siloam, or in waters of a primeval ocean, he never can achieve purity. If he throws it away, immediately he becomes pure. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may use an equal cut to confirm what he has learned; nobody may use an equal cut to invalidate what he has learned. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may argue de minore ad majus by himself; a person may not argue an equal cut by himself. Therefore one can contradict an argument de minore ad majus; one cannot contradict an equal cut.

Rebbi Yose ben Rebbi Abun said in the name of Rebbi Abba bar Mamal: If a person could construct an equal cut by himself, he could make a creeping animal causing impurity in a tent and a corpse causing impurity in the volume of a lentil, by explaining textile, leather; textile, leather. So if a creeping animal is in a person’s hand, even if he immerses himself in the waters of the Siloam, or in waters of a primeval ocean, he never can achieve purity. If he throws it away, immediately he becomes pure. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may use an equal cut to confirm what he has learned; nobody may use an equal cut to invalidate what he has learned. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may argue de minore ad majus by himself; a person may not argue an equal cut by himself. Therefore one can contradict an argument de minore ad majus; one cannot contradict an equal cut.

Rebbi Yose ben Rebbi Abun said in the name of Rebbi Abba bar Mamal: If a person could construct an equal cut by himself, he could make a creeping animal causing impurity in a tent and a corpse causing impurity in the volume of a lentil, by explaining textile, leather; textile, leather. So if a creeping animal is in a person’s hand, even if he immerses himself in the waters of the Siloam, or in waters of a primeval ocean, he never can achieve purity. If he throws it away, immediately he becomes pure. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may use an equal cut to confirm what he has learned; nobody may use an equal cut to invalidate what he has learned. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may argue de minore ad majus by himself; a person may not argue an equal cut by himself. Therefore one can contradict an argument de minore ad majus; one cannot contradict an equal cut.

Rebbi Yose ben Rebbi Abun said in the name of Rebbi Abba bar Mamal: If a person could construct an equal cut by himself, he could make a creeping animal causing impurity in a tent and a corpse causing impurity in the volume of a lentil, by explaining textile, leather; textile, leather. So if a creeping animal is in a person’s hand, even if he immerses himself in the waters of the Siloam, or in waters of a primeval ocean, he never can achieve purity. If he throws it away, immediately he becomes pure. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may use an equal cut to confirm what he has learned; nobody may use an equal cut to invalidate what he has learned. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may argue de minore ad majus by himself; a person may not argue an equal cut by himself. Therefore one can contradict an argument de minore ad majus; one cannot contradict an equal cut.

Rebbi Yose ben Rebbi Abun said in the name of Rebbi Abba bar Mamal: If a person could construct an equal cut by himself, he could make a creeping animal causing impurity in a tent and a corpse causing impurity in the volume of a lentil, by explaining textile, leather; textile, leather. So if a creeping animal is in a person’s hand, even if he immerses himself in the waters of the Siloam, or in waters of a primeval ocean, he never can achieve purity. If he throws it away, immediately he becomes pure. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may use an equal cut to confirm what he has learned; nobody may use an equal cut to invalidate what he has learned. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may argue de minore ad majus by himself; a person may not argue an equal cut by himself. Therefore one can contradict an argument de minore ad majus; one cannot contradict an equal cut.

Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching. There, we have stated: “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. [But if he tied it with the bridle, made it a shoe lest it slip, put his toga on it because of flies, it is qualified. This is the principle: Anything for its needs, it is qualified. For any other need, it is disqualified.]” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it it remains qualified. That learns from this, that any action which is done for sancta is not work. 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 Abun said, but it is impossible that in two Sabbatical periods there should be no 14th which falls on the Sabbath! How could they not have remembered? To confer greatness on Hillel.

Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching. There, we have stated: “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. [But if he tied it with the bridle, made it a shoe lest it slip, put his toga on it because of flies, it is qualified. This is the principle: Anything for its needs, it is qualified. For any other need, it is disqualified.]” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it it remains qualified. That learns from this, that any action which is done for sancta is not work. 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 Abun said, but it is impossible that in two Sabbatical periods there should be no 14th which falls on the Sabbath! How could they not have remembered? To confer greatness on Hillel.

Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching. There, we have stated: “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. [But if he tied it with the bridle, made it a shoe lest it slip, put his toga on it because of flies, it is qualified. This is the principle: Anything for its needs, it is qualified. For any other need, it is disqualified.]” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it it remains qualified. That learns from this, that any action which is done for sancta is not work. 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 Abun said, but it is impossible that in two Sabbatical periods there should be no 14th which falls on the Sabbath! How could they not have remembered? To confer greatness on Hillel.

Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching. There, we have stated: “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. [But if he tied it with the bridle, made it a shoe lest it slip, put his toga on it because of flies, it is qualified. This is the principle: Anything for its needs, it is qualified. For any other need, it is disqualified.]” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it it remains qualified. That learns from this, that any action which is done for sancta is not work. 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 Abun said, but it is impossible that in two Sabbatical periods there should be no 14th which falls on the Sabbath! How could they not have remembered? To confer greatness on Hillel.

Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching. There, we have stated: “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. [But if he tied it with the bridle, made it a shoe lest it slip, put his toga on it because of flies, it is qualified. This is the principle: Anything for its needs, it is qualified. For any other need, it is disqualified.]” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it it remains qualified. That learns from this, that any action which is done for sancta is not work. 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 Abun said, but it is impossible that in two Sabbatical periods there should be no 14th which falls on the Sabbath! How could they not have remembered? To confer greatness on Hillel.

Rebbi Mana said, I heard from Rebbi Yudan and from all the rabbis, why does one honor the lower house? So that divisions should not grow in Israel. Three put down their crowns in this world and inherited the life of the Future World. And these are: Jonathan the son of Saul, and Eleazar ben Azariah, and the Elders of Bathyra. Jonathan the son of Saul. Rebbi La said, even the women behind the loom did know that David would rule in the future. Eleazar ben Azaria was Second in rank. There are among these only the Elders of Bathyra who freed themselves of the Patriarchate and appointed him Patriarch. The rabbis of Caesarea said, also Rebbi Ḥanina of Sepphoris for Rebbi Mana. Rebbi Joshua ben Qabusai said, all my days I fled from authority. Now that I entered, anybody who would remove me I would treat like a water kettle. As the kettle burns, and injures, and chars, so I would treat him. Rebbi Yose ben Rebbi Bun said, heaven forbid that he wanted this. But he said, who could tell me that he would sanctify the Name of Heaven as I am doing.

Rebbi Mana said, I heard from Rebbi Yudan and from all the rabbis, why does one honor the lower house? So that divisions should not grow in Israel. Three put down their crowns in this world and inherited the life of the Future World. And these are: Jonathan the son of Saul, and Eleazar ben Azariah, and the Elders of Bathyra. Jonathan the son of Saul. Rebbi La said, even the women behind the loom did know that David would rule in the future. Eleazar ben Azaria was Second in rank. There are among these only the Elders of Bathyra who freed themselves of the Patriarchate and appointed him Patriarch. The rabbis of Caesarea said, also Rebbi Ḥanina of Sepphoris for Rebbi Mana. Rebbi Joshua ben Qabusai said, all my days I fled from authority. Now that I entered, anybody who would remove me I would treat like a water kettle. As the kettle burns, and injures, and chars, so I would treat him. Rebbi Yose ben Rebbi Bun said, heaven forbid that he wanted this. But he said, who could tell me that he would sanctify the Name of Heaven as I am doing.

Rebbi Mana said, I heard from Rebbi Yudan and from all the rabbis, why does one honor the lower house? So that divisions should not grow in Israel. Three put down their crowns in this world and inherited the life of the Future World. And these are: Jonathan the son of Saul, and Eleazar ben Azariah, and the Elders of Bathyra. Jonathan the son of Saul. Rebbi La said, even the women behind the loom did know that David would rule in the future. Eleazar ben Azaria was Second in rank. There are among these only the Elders of Bathyra who freed themselves of the Patriarchate and appointed him Patriarch. The rabbis of Caesarea said, also Rebbi Ḥanina of Sepphoris for Rebbi Mana. Rebbi Joshua ben Qabusai said, all my days I fled from authority. Now that I entered, anybody who would remove me I would treat like a water kettle. As the kettle burns, and injures, and chars, so I would treat him. Rebbi Yose ben Rebbi Bun said, heaven forbid that he wanted this. But he said, who could tell me that he would sanctify the Name of Heaven as I am doing.

Rebbi Mana said, I heard from Rebbi Yudan and from all the rabbis, why does one honor the lower house? So that divisions should not grow in Israel. Three put down their crowns in this world and inherited the life of the Future World. And these are: Jonathan the son of Saul, and Eleazar ben Azariah, and the Elders of Bathyra. Jonathan the son of Saul. Rebbi La said, even the women behind the loom did know that David would rule in the future. Eleazar ben Azaria was Second in rank. There are among these only the Elders of Bathyra who freed themselves of the Patriarchate and appointed him Patriarch. The rabbis of Caesarea said, also Rebbi Ḥanina of Sepphoris for Rebbi Mana. Rebbi Joshua ben Qabusai said, all my days I fled from authority. Now that I entered, anybody who would remove me I would treat like a water kettle. As the kettle burns, and injures, and chars, so I would treat him. Rebbi Yose ben Rebbi Bun said, heaven forbid that he wanted this. But he said, who could tell me that he would sanctify the Name of Heaven as I am doing.

Rebbi Mana said, I heard from Rebbi Yudan and from all the rabbis, why does one honor the lower house? So that divisions should not grow in Israel. Three put down their crowns in this world and inherited the life of the Future World. And these are: Jonathan the son of Saul, and Eleazar ben Azariah, and the Elders of Bathyra. Jonathan the son of Saul. Rebbi La said, even the women behind the loom did know that David would rule in the future. Eleazar ben Azaria was Second in rank. There are among these only the Elders of Bathyra who freed themselves of the Patriarchate and appointed him Patriarch. The rabbis of Caesarea said, also Rebbi Ḥanina of Sepphoris for Rebbi Mana. Rebbi Joshua ben Qabusai said, all my days I fled from authority. Now that I entered, anybody who would remove me I would treat like a water kettle. As the kettle burns, and injures, and chars, so I would treat him. Rebbi Yose ben Rebbi Bun said, heaven forbid that he wanted this. But he said, who could tell me that he would sanctify the Name of Heaven as I am doing.

Rebbi Mana said, I heard from Rebbi Yudan and from all the rabbis, why does one honor the lower house? So that divisions should not grow in Israel. Three put down their crowns in this world and inherited the life of the Future World. And these are: Jonathan the son of Saul, and Eleazar ben Azariah, and the Elders of Bathyra. Jonathan the son of Saul. Rebbi La said, even the women behind the loom did know that David would rule in the future. Eleazar ben Azaria was Second in rank. There are among these only the Elders of Bathyra who freed themselves of the Patriarchate and appointed him Patriarch. The rabbis of Caesarea said, also Rebbi Ḥanina of Sepphoris for Rebbi Mana. Rebbi Joshua ben Qabusai said, all my days I fled from authority. Now that I entered, anybody who would remove me I would treat like a water kettle. As the kettle burns, and injures, and chars, so I would treat him. Rebbi Yose ben Rebbi Bun said, heaven forbid that he wanted this. But he said, who could tell me that he would sanctify the Name of Heaven as I am doing.

Rebbi Mana said, I heard from Rebbi Yudan and from all the rabbis, why does one honor the lower house? So that divisions should not grow in Israel. Three put down their crowns in this world and inherited the life of the Future World. And these are: Jonathan the son of Saul, and Eleazar ben Azariah, and the Elders of Bathyra. Jonathan the son of Saul. Rebbi La said, even the women behind the loom did know that David would rule in the future. Eleazar ben Azaria was Second in rank. There are among these only the Elders of Bathyra who freed themselves of the Patriarchate and appointed him Patriarch. The rabbis of Caesarea said, also Rebbi Ḥanina of Sepphoris for Rebbi Mana. Rebbi Joshua ben Qabusai said, all my days I fled from authority. Now that I entered, anybody who would remove me I would treat like a water kettle. As the kettle burns, and injures, and chars, so I would treat him. Rebbi Yose ben Rebbi Bun said, heaven forbid that he wanted this. But he said, who could tell me that he would sanctify the Name of Heaven as I am doing.

Rebbi Mana said, I heard from Rebbi Yudan and from all the rabbis, why does one honor the lower house? So that divisions should not grow in Israel. Three put down their crowns in this world and inherited the life of the Future World. And these are: Jonathan the son of Saul, and Eleazar ben Azariah, and the Elders of Bathyra. Jonathan the son of Saul. Rebbi La said, even the women behind the loom did know that David would rule in the future. Eleazar ben Azaria was Second in rank. There are among these only the Elders of Bathyra who freed themselves of the Patriarchate and appointed him Patriarch. The rabbis of Caesarea said, also Rebbi Ḥanina of Sepphoris for Rebbi Mana. Rebbi Joshua ben Qabusai said, all my days I fled from authority. Now that I entered, anybody who would remove me I would treat like a water kettle. As the kettle burns, and injures, and chars, so I would treat him. Rebbi Yose ben Rebbi Bun said, heaven forbid that he wanted this. But he said, who could tell me that he would sanctify the Name of Heaven as I am doing.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

“Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside, so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon.

as it was stated: “One who scratches, who drills, who chops anything is liable; Rebbi Simeon ben Eleazar says, one who scratches only if he scratches completely, one who drills only if he drills completely, one who chops only if he chopped completely, one who tans hides only if he tanned completely.” And Rebbi Jacob bar Ada said, this only follows Rebbi Simeon since Rebbi Simeon did not treat partial work as whole work, but the rabbis do treat partial work as whole work.

as it was stated: “One who scratches, who drills, who chops anything is liable; Rebbi Simeon ben Eleazar says, one who scratches only if he scratches completely, one who drills only if he drills completely, one who chops only if he chopped completely, one who tans hides only if he tanned completely.” And Rebbi Jacob bar Ada said, this only follows Rebbi Simeon since Rebbi Simeon did not treat partial work as whole work, but the rabbis do treat partial work as whole work.

as it was stated: “One who scratches, who drills, who chops anything is liable; Rebbi Simeon ben Eleazar says, one who scratches only if he scratches completely, one who drills only if he drills completely, one who chops only if he chopped completely, one who tans hides only if he tanned completely.” And Rebbi Jacob bar Ada said, this only follows Rebbi Simeon since Rebbi Simeon did not treat partial work as whole work, but the rabbis do treat partial work as whole work.

as it was stated: “One who scratches, who drills, who chops anything is liable; Rebbi Simeon ben Eleazar says, one who scratches only if he scratches completely, one who drills only if he drills completely, one who chops only if he chopped completely, one who tans hides only if he tanned completely.” And Rebbi Jacob bar Ada said, this only follows Rebbi Simeon since Rebbi Simeon did not treat partial work as whole work, but the rabbis do treat partial work as whole work.

And it is difficult about Rabban Simeon ben Gamliel. If one took [tools] to harvest but did not harvest, is that perhaps anything? Rebbi Ada said, Rabban Simeon ben Gamliel parallels Rebbi Jehudah, as it was stated: “One who hits or smooths a piece of weaving is liable. He is liable because he equalizes with his hand.” And here because he equalizes with his hand.

And it is difficult about Rabban Simeon ben Gamliel. If one took [tools] to harvest but did not harvest, is that perhaps anything? Rebbi Ada said, Rabban Simeon ben Gamliel parallels Rebbi Jehudah, as it was stated: “One who hits or smooths a piece of weaving is liable. He is liable because he equalizes with his hand.” And here because he equalizes with his hand.

“And the burning of its fat.” The fat of my holiday offering shall not stay until the morning. But could parts from weekday be brought on a holiday? Rebbi Abbahu said, I confirmed it, if the Fourteenth fell on a Šabbath. Rebbi Jonah asked, if the Fourteenth fell on a Šabbath, no holiday offering comes with it, that the Torah has to say, bring it to the altar when it is still daylight lest it come to “not stay”? (And here, bring it to the altar when it is still daylight lest it come to “not tarry”.) Rebbi Ḥinena said, if he transgressed and brought, is it not qualified? Since it is qualified if he transgressed and brought, he would transgress.

“And the burning of its fat.” The fat of my holiday offering shall not stay until the morning. But could parts from weekday be brought on a holiday? Rebbi Abbahu said, I confirmed it, if the Fourteenth fell on a Šabbath. Rebbi Jonah asked, if the Fourteenth fell on a Šabbath, no holiday offering comes with it, that the Torah has to say, bring it to the altar when it is still daylight lest it come to “not stay”? (And here, bring it to the altar when it is still daylight lest it come to “not tarry”.) Rebbi Ḥinena said, if he transgressed and brought, is it not qualified? Since it is qualified if he transgressed and brought, he would transgress.

“And the burning of its fat.” The fat of my holiday offering shall not stay until the morning. But could parts from weekday be brought on a holiday? Rebbi Abbahu said, I confirmed it, if the Fourteenth fell on a Šabbath. Rebbi Jonah asked, if the Fourteenth fell on a Šabbath, no holiday offering comes with it, that the Torah has to say, bring it to the altar when it is still daylight lest it come to “not stay”? (And here, bring it to the altar when it is still daylight lest it come to “not tarry”.) Rebbi Ḥinena said, if he transgressed and brought, is it not qualified? Since it is qualified if he transgressed and brought, he would transgress.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

MISHNAH: Rebbi Eliezer said, if slaughter which is work pushes the Sabbath aside, should not these, which are because of Sabbath rest, push the Sabbath aside? Rebbi Joshua said to him, holiday is a counter example, where He permitted the work but forbade because of Sabbath rest. Rebbi Eliezer answered whim, what is this, Joshua? What proof is option for obligation?

MISHNAH: Rebbi Eliezer said, if slaughter which is work pushes the Sabbath aside, should not these, which are because of Sabbath rest, push the Sabbath aside? Rebbi Joshua said to him, holiday is a counter example, where He permitted the work but forbade because of Sabbath rest. Rebbi Eliezer answered whim, what is this, Joshua? What proof is option for obligation?

MISHNAH: Rebbi Eliezer said, if slaughter which is work pushes the Sabbath aside, should not these, which are because of Sabbath rest, push the Sabbath aside? Rebbi Joshua said to him, holiday is a counter example, where He permitted the work but forbade because of Sabbath rest. Rebbi Eliezer answered whim, what is this, Joshua? What proof is option for obligation?

HALAKHAH: What does Sabbath rest mean? Did we not state, “One who desecrates sancta, or abases the holidays, or breaks the Covenant of our father Abraham, or is insolent against the Torah, even if in his hands are learning and good deeds, has no part in the Future World.” Rebbi Jeremiah said, what is optional? If he wants he cooks, if he does not want he does not cook.

Rebbi Yose said, so should Rebbi Eliezer have embarrassed Rebbi Joshua. Does not the festival offering disprove according to your system, where they permitted the category of work but prohibited the category of Sabbath rest? He should have answered, no. If you are saying this about the festival offering about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? He also could have objected as in the Mishnah: No, if you are saying this about the holiday about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? It is as Rebbi Immi said, they were rich in answers. Or it may be as Rebbi Nassa said, like a man who has two arguments but he moves one of them.

Rebbi Yose said, so should Rebbi Eliezer have embarrassed Rebbi Joshua. Does not the festival offering disprove according to your system, where they permitted the category of work but prohibited the category of Sabbath rest? He should have answered, no. If you are saying this about the festival offering about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? He also could have objected as in the Mishnah: No, if you are saying this about the holiday about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? It is as Rebbi Immi said, they were rich in answers. Or it may be as Rebbi Nassa said, like a man who has two arguments but he moves one of them.

Rebbi Yose said, so should Rebbi Eliezer have embarrassed Rebbi Joshua. Does not the festival offering disprove according to your system, where they permitted the category of work but prohibited the category of Sabbath rest? He should have answered, no. If you are saying this about the festival offering about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? He also could have objected as in the Mishnah: No, if you are saying this about the holiday about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? It is as Rebbi Immi said, they were rich in answers. Or it may be as Rebbi Nassa said, like a man who has two arguments but he moves one of them.

Rebbi Yose said, so should Rebbi Eliezer have embarrassed Rebbi Joshua. Does not the festival offering disprove according to your system, where they permitted the category of work but prohibited the category of Sabbath rest? He should have answered, no. If you are saying this about the festival offering about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? He also could have objected as in the Mishnah: No, if you are saying this about the holiday about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? It is as Rebbi Immi said, they were rich in answers. Or it may be as Rebbi Nassa said, like a man who has two arguments but he moves one of them.

Rebbi Yose said, so should Rebbi Eliezer have embarrassed Rebbi Joshua. Does not the festival offering disprove according to your system, where they permitted the category of work but prohibited the category of Sabbath rest? He should have answered, no. If you are saying this about the festival offering about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? He also could have objected as in the Mishnah: No, if you are saying this about the holiday about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? It is as Rebbi Immi said, they were rich in answers. Or it may be as Rebbi Nassa said, like a man who has two arguments but he moves one of them.

MISHNAH: Rebbi Aqiba answered, sprinkling is a counter example, for it is a commandment and because of Sabbath rest does not push aside the Sabbath. So you should not wonder about these, even though they are commandments and because of Sabbath rest but shall not push aside the Sabbath. Rebbi Eliezer said to him, about this I am arguing. Since slaughter, which is work, pushes the Sabbath aside, sprinkling, which is because of Sabbath rest, shall push aside the Sabbath. Rebbi Aqiba said to him, or the other way. Since sprinkling, which is because of Sabbath rest, does not push aside the Sabbath, slaughter, which is work, shall not push the Sabbath aside. Rebbi Eliezer said to him, Aqiba! You uprooted what is written in the Torah, between the evenings, at its fixed time, whether on weekdays or on the Sabbath. He answered him, Rabbi, bring me a fixed time for these similar to the fixed time for slaughter. Rebbi Aqiba formulated a principle: Anything which can be done on Friday does not push the Sabbath aside. Slaughter which cannot be done on Friday pushes the Sabbath aside.