## Pesachim Daf 68b

###### Pesachim 68b:1
[Pesachim 68b:1](https://torahapp.org/share/book/Pesachim/r/68b:1)

וְהֶקְטֵר חֲלָבָיו וְכוּ׳. תַּנְיָא אָמַר רַבִּי שִׁמְעוֹן: בֹּא וּרְאֵה כַּמָּה חֲבִיבָה מִצְוָה בִּשְׁעָתָהּ, שֶׁהֲרֵי הֶקְטֵר חֲלָבִים וְאֵבָרִים וּפְדָרִים כְּשֵׁרִים כׇּל הַלַּיְלָה, וְאֵין מַמְתִּינִים לָהֶם עַד שֶׁתֶּחְשַׁךְ.

**William Davidson Edition - English:**
We learned in the mishna that when the eve of Passover occurs on Shabbat, **burning the fats** of the Paschal lamb overrides Shabbat. The Gemara notes that **it was taught** in the *Tosefta*: **Rabbi Shimon said: Come and see how dear is a mitzva** performed **in its** proper **time. For burning the fats and limbs and inner fats is valid all night** and it would have been possible to wait until the conclusion of Shabbat and burn them at night, but nonetheless **we do not wait with them until nightfall;** rather, we burn them immediately, even on Shabbat.


###### Pesachim 68b:2
[Pesachim 68b:2](https://torahapp.org/share/book/Pesachim/r/68b:2)

הַרְכָּבָתוֹ וַהֲבָאָתוֹ וְכוּ׳. וּרְמִינְהוּ: חוֹתְכִין יַבֶּלֶת בַּמִּקְדָּשׁ, אֲבָל לֹא בַּמְּדִינָה. וְאִם בִּכְלִי — כָּאן וְכָאן אָסוּר.

**William Davidson Edition - English:**
The mishna also taught that **carrying** the Paschal lamb through a public domain, **bringing it** from outside the Shabbat limit and cutting off its wart do not override Shabbat. The Gemara **raises a contradiction** from another mishna in tractate *Eiruvin*, which teaches: **One may cut off a wart** by hand on Shabbat **in the Temple but not in** the rest of **the country** outside the Temple. **And if** the wart is to be removed **with an instrument, it is forbidden** both **here,** in the Temple, **and there,** outside the Temple. From here we see that in the Temple cutting off a wart, at least by hand, is permitted.


###### Pesachim 68b:3
[Pesachim 68b:3](https://torahapp.org/share/book/Pesachim/r/68b:3)

רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בַּר חֲנִינָא, חַד אָמַר: אִידֵּי וְאִידֵּי בַּיָּד; הָא בְּלַחָה, הָא בִּיבֵשָׁה. וְחַד אָמַר: אִידֵּי וְאִידֵּי בְּלַחָה, וְלָא קַשְׁיָא: הָא בַּיָּד, הָא בִּכְלִי.

**William Davidson Edition - English:**
Two *amora’im*, **Rabbi Elazar and Rabbi Yosei bar Ḥanina,** disagreed about how to resolve this contradiction. **One** of them **said:** Both **this** mishna in *Pesaḥim* **and that** mishna in *Eiruvin* speak of cutting off the wart **by hand. This** mishna that forbids cutting it off refers to **a moist** wart, which is considered like the flesh of the animal. It is therefore prohibited by rabbinic decree to cut off the wart; and since it could have been removed before Shabbat, the decree applies even in the Temple, where rabbinic decrees are generally not applicable. **That** mishna that permits cutting it off refers to **a dry** wart, which breaks apart by itself, and so there is no prohibition even by rabbinic decree to cut it off. **And** the other **one said:** Both **this** mishna **and that** mishna speak of cutting off **a moist** wart, **and** it is **not difficult. This** mishna that says it is permitted talks about removing the wart **by hand,** which is prohibited only by a rabbinic decree that was not applied to the Temple; whereas **that** mishna that says it is prohibited talks about removing the wart **with an instrument,** which is prohibited by Torah law and forbidden everywhere.


###### Pesachim 68b:4
[Pesachim 68b:4](https://torahapp.org/share/book/Pesachim/r/68b:4)

וּלְמַאן דְּאָמַר: הָא בַּיָּד, הָא בִּכְלִי — מַאי טַעְמָא לָא אָמַר: אִידֵּי וְאִידֵּי בַּיָּד, וְלָא קַשְׁיָא: הָא בְּלַחָה הָא בִּיבֵשָׁה? אָמַר לָךְ: יְבֵשָׁה — מִפְרָךְ פְּרִיכָא.

**William Davidson Edition - English:**
The Gemara asks: **And according to the one who says** that **this** mishna speaks about cutting off the wart **by hand and that** mishna speaks about cutting it off **with an instrument, what is the reason that he did not state** like the other *amora* that **this and that** talk about cutting off the wart **by hand, and** it is **not difficult; this** mishna speaks of **a moist** wart, while **that** mishna speaks of **a dry** wart? The Gemara answers that **he** could have **said to you: A dry** wart **breaks apart** by itself, and so there would be no need to teach us that it may be removed. Both *mishnayot* must therefore refer to a moist wart, and the difference between them is whether the wart is being removed by hand or with an instrument.


###### Pesachim 68b:5
[Pesachim 68b:5](https://torahapp.org/share/book/Pesachim/r/68b:5)

וּלְמַאן דְּאָמַר: אִידֵּי וְאִידֵּי בַּיָּד, וְלָא קַשְׁיָא: הָא בְּלַחָה, הָא בִּיבֵשָׁה — מַאי טַעְמָא לָא אָמַר: אִידֵּי וְאִידֵּי בְּלַחָה, וְלָא קַשְׁיָא: הָא בַּיָּד, הָא בִּכְלִי? אָמַר לָךְ: כְּלִי — הָא קָתָנֵי הָתָם: אִם בִּכְלִי, כָּאן וְכָאן אָסוּר.

**William Davidson Edition - English:**
The Gemara reverses the question: **And according to the one who says** that both **this** mishna **and that** mishna talk about removing the wart **by hand, and** it is **not difficult; this** speaks of **a moist** wart while **that** speaks of **a dry** wart. **What is the reason that he did not state** like the other *amora* that **this and that** are discussing **a moist** wart **and** it is **not difficult; this** mishna in *Eiruvin* speaks about cutting off the wart **by hand** and **that** mishna in *Pesaḥim* speaks about cutting it off **with an instrument?** The Gemara answers that **he** could have **said to you:** The case of cutting off the wart with **an instrument is taught there** in *Eiruvin* in that very same mishna: **If** the wart is to be removed **with an instrument, it is forbidden** both **here,** in the Temple, **and there,** outside the Temple. Therefore, there would be no reason to repeat the same *halakha* here in this mishna, as it is stated explicitly in the other mishna.


###### Pesachim 68b:6
[Pesachim 68b:6](https://torahapp.org/share/book/Pesachim/r/68b:6)

וְאִידַּךְ? הָא דְּקָתָנֵי כְּלִי הָכָא, פְּלוּגְתָּא דְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ אֲתָא לְאַשְׁמוֹעִינַן.

**William Davidson Edition - English:**
The Gemara asks: **And the other** *amora*, how does he account for the repetition according to his explanation? The mishna **here teaches** the law with regard to **an instrument** because **it comes to teach us the dispute** between **Rabbi Eliezer and Rabbi Yehoshua;** for according to our mishna, Rabbi Eliezer permits cutting off a moist wart even with an instrument in order to render the animal fit to be brought as a Paschal offering.


###### Pesachim 68b:7
[Pesachim 68b:7](https://torahapp.org/share/book/Pesachim/r/68b:7)

אָמַר רַבִּי אֱלִיעֶזֶר וּמָה אִם שְׁחִיטָה וְכוּ׳. רַבִּי יְהוֹשֻׁעַ לְטַעְמֵיהּ דְּאָמַר שִׂמְחַת יוֹם טוֹב נָמֵי מִצְוָה הִיא.

**William Davidson Edition - English:**
We learned in the mishna that **Rabbi Eliezer said** that **if slaughter,** which is ordinarily forbidden on Shabbat as a biblically prohibited labor, nevertheless overrides Shabbat when performed for the sake of the Paschal lamb, then activities that are prohibited by rabbinic decree should certainly override Shabbat when performed for that purpose. Rabbi Yehoshua disagreed, arguing that the law governing a Festival proves otherwise. Rabbi Eliezer countered that the law governing an optional activity, such as preparing food on a Festival, cannot be brought as proof with regard to the mitzva of offering the Paschal lamb. The Gemara notes that **Rabbi Yehoshua follows his** regular line of **reasoning, for he said** that **rejoicing on a Festival is also a mitzva,** and therefore whatever one does in order to enhance one’s enjoyment of the Festival is considered an act performed for the sake of a mitzva, just like the offering of a sacrifice.


###### Pesachim 68b:8
[Pesachim 68b:8](https://torahapp.org/share/book/Pesachim/r/68b:8)

דְּתַנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֵין לוֹ לְאָדָם בְּיוֹם טוֹב אֶלָּא, אוֹ אוֹכֵל וְשׁוֹתֶה, אוֹ יוֹשֵׁב וְשׁוֹנֶה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: חַלְּקֵהוּ, חֶצְיוֹ לַאֲכִילָה וּשְׁתִיָּה, וְחֶצְיוֹ לְבֵית הַמִּדְרָשׁ.

**William Davidson Edition - English:**
**For it was taught** in a *baraita* that these two *tanna’im* disagreed about this matter: **Rabbi Eliezer says: A person has nothing but** to choose **on a Festival; he either eats and drinks or sits and learns** the entire day, but there is no specific mitzva to eat on the Festival. **Rabbi Yehoshua,** on the other hand, **says: Divide** the day, **half of it for eating and drinking and half of it for the study hall,** for he holds that eating and drinking are obligatory on the Festival.


###### Pesachim 68b:9
[Pesachim 68b:9](https://torahapp.org/share/book/Pesachim/r/68b:9)

וְאָמַר רַבִּי יוֹחָנָן: וּשְׁנֵיהֶם מִקְרָא אֶחָד דָּרְשׁוּ, כָּתוּב אֶחָד אוֹמֵר: ״עֲצֶרֶת לַה׳ אֱלֹהֶיךָ״, וְכָתוּב אֶחָד אוֹמֵר: ״עֲצֶרֶת תִּהְיֶה לָכֶם״. רַבִּי אֱלִיעֶזֶר סָבַר: אוֹ כּוּלּוֹ לַה׳, אוֹ כּוּלּוֹ לָכֶם. וְרַבִּי יְהוֹשֻׁעַ סָבַר: חַלְּקֵהוּ, חֶצְיוֹ לַה׳ וְחֶצְיוֹ לָכֶם.

**William Davidson Edition - English:**
**And Rabbi Yoḥanan said: And both of them derived** their opinions from **one verse,** i.e., the two of them addressed the same textual difficulty, resolving it in different ways. For **one verse says: “It shall be an assembly for the Lord your God;** you shall do no labor” (Deuteronomy 16:8), which indicates that the day is set aside for Divine service, **and another verse says: “It shall be an assembly for you;** you shall do no servile labor” (Numbers 29:35), which indicates a celebratory assembly for the Jewish people. **Rabbi Eliezer holds** that the two verses should be understood as offering a choice: The day is to be **either entirely for God or entirely for you. And Rabbi Yehoshua holds** that it is possible to fulfill both verses: **Split** the day into two, **half of it for God and half of it for you.**


###### Pesachim 68b:10
[Pesachim 68b:10](https://torahapp.org/share/book/Pesachim/r/68b:10)

(עב״ם סִימָן) אָמַר רַבִּי אֶלְעָזָר: הַכֹּל מוֹדִים בַּעֲצֶרֶת דְּבָעֵינַן נָמֵי לָכֶם. מַאי טַעְמָא? יוֹם שֶׁנִּיתְּנָה בּוֹ תּוֹרָה הוּא. אָמַר רַבָּה: הַכֹּל מוֹדִים בְּשַׁבָּת דְּבָעֵינַן נָמֵי לָכֶם. מַאי טַעְמָא? ״וְקָרָאתָ לַשַּׁבָּת עוֹנֶג״. אָמַר רַב יוֹסֵף: הַכֹּל מוֹדִים בְּפוּרִים דְּבָעֵינַן נָמֵי לָכֶם. מַאי טַעְמָא? ״יְמֵי מִשְׁתֶּה וְשִׂמְחָה״ כְּתִיב בֵּיהּ.

**William Davidson Edition - English:**
***Ayin*, *beit*, *mem*** is **a mnemonic** consisting of the first letter of *Atzeret*, the middle letter of Shabbat and the final letter of Purim. **Rabbi Elazar said: All agree with regard to *Atzeret*,** the holiday of *Shavuot*, **that we require** that it be **also “for you,”** meaning that it is a mitzva to eat, drink, and rejoice on that day. **What is the reason? It is the day on which the Torah was given,** and one must celebrate the fact that the Torah was given to the Jewish people. **Rabba said: All agree with regard to Shabbat that we require** that it be **also “for you.” What is the reason?** Because the verse states: **“If you proclaim Shabbat a delight,** the sacred day of God honored” (Isaiah 58:13). **Rav Yosef said: All agree with regard to Purim that we require** that it be **also “for you.” What is the reason?** Because **it is written:** “To observe them as **days of feasting and gladness”** (Esther 9:22).


###### Pesachim 68b:11
[Pesachim 68b:11](https://torahapp.org/share/book/Pesachim/r/68b:11)

מָר בְּרֵיהּ דְּרָבִינָא כּוּלַּהּ שַׁתָּא הֲוָה יָתֵיב בְּתַעֲנִיתָא, לְבַר מֵעֲצַרְתָּא, וּפוּרְיָא, וּמַעֲלֵי יוֹמָא דְכִיפּוּרֵי. עֲצֶרֶת — יוֹם שֶׁנִּיתְּנָה בּוֹ תּוֹרָה. פּוּרְיָא — ״יְמֵי מִשְׁתֶּה וְשִׂמְחָה״ כְּתִיב. מַעֲלֵי יוֹמָא דְכִיפּוּרֵי — דְּתָנֵי חִיָּיא בַּר רַב מִדִּפְתִּי: ״וְעִנִּיתֶם אֶת נַפְשׁוֹתֵיכֶם בְּתִשְׁעָה לַחֹדֶשׁ״, וְכִי בְּתִשְׁעָה (הֵם) מִתְעַנִּין? וַהֲלֹא בַּעֲשִׂירִי מִתְעַנִּין! אֶלָּא לוֹמַר לְךָ: כׇּל הָאוֹכֵל וְשׁוֹתֶה בְּתִשְׁעָה בּוֹ — מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ מִתְעַנֶּה תְּשִׁיעִי וַעֲשִׂירִי.

**William Davidson Edition - English:**
The Gemara relates: **Mar, son of Ravina, would spend the entire year fasting** during the day and eating only sparsely at night, **except for *Shavuot*, Purim, and the eve of Yom Kippur.** He made these exceptions for the following reasons: ***Shavuot*** because **it is the day on which the Torah was given** and there is a mitzva to demonstrate one’s joy on that day; **Purim** because **“days of feasting and gladness” is written** about it; **the eve of Yom Kippur, as Ḥiyya bar Rav of Difti taught: “And you shall afflict your souls on the ninth day of the month** in the evening, from evening to evening you shall keep your Sabbath” (Leviticus 23:32). **But does one fast on the ninth** of Tishrei? **Doesn’t one fast on the tenth** of Tishrei? **Rather,** this comes **to tell you: One who eats and drinks on the ninth, the verse ascribes him** credit **as if he fasted on** both **the ninth and the tenth** of Tishrei.


###### Pesachim 68b:12
[Pesachim 68b:12](https://torahapp.org/share/book/Pesachim/r/68b:12)

רַב יוֹסֵף בְּיוֹמָא דַעֲצַרְתָּא אָמַר: עָבְדִי לִי עִגְלָא תִּלְתָּא. אָמַר, אִי לָא הַאי יוֹמָא דְּקָא גָרֵים — כַּמָּה יוֹסֵף אִיכָּא בְּשׁוּקָא.

**William Davidson Edition - English:**
The Gemara relates that **Rav Yosef, on the day of *Shavuot*,** would **say: Prepare me a** choice **third-born calf. He said: If not for this day** on which the Torah was given **that caused** the Jewish people to have the Torah, **how many Yosefs would there be in the market?** It is only due to the importance of Torah study that I have become a leader of the Jewish people, and I therefore have a special obligation to rejoice on this day.


###### Pesachim 68b:13
[Pesachim 68b:13](https://torahapp.org/share/book/Pesachim/r/68b:13)

רַב שֵׁשֶׁת כׇּל תְּלָתִין יוֹמִין מְהַדַּר לֵיהּ תַּלְמוּדֵיהּ, וְתָלֵי וְקָאֵי בְּעִיבְרָא דְּדַשָּׁא, וַאֲמַר: חֲדַאי נַפְשַׁאי, חֲדַאי נַפְשַׁאי, לָךְ קְרַאי לָךְ תְּנַאי. אִינִי? וְהָאָמַר רַבִּי אֶלְעָזָר: אִילְמָלֵא תּוֹרָה לֹא נִתְקַיְּימוּ שָׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר: ״אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי״! מֵעִיקָּרָא כִּי עָבֵיד אִינִישׁ — אַדַּעְתָּא דְּנַפְשֵׁיהּ קָא עָבֵיד.

**William Davidson Edition - English:**
A somewhat similar story is told about **Rav Sheshet,** that **every thirty days he would review his studies** that he had learned over the previous month, **and he would stand and lean against the bolt of the door and say: Rejoice my soul, rejoice my soul, for you I have read** Scripture, **for you I have studied** Mishna. The Gemara asks: **Is that so,** that Torah study is beneficial only for the soul of the person who has studied? **But didn’t Rabbi Elazar say: If not for the Torah** and its study, **heaven and earth would not be sustained, as it is stated: “If not for My covenant by day and by night, I would not have set up the laws of heaven and earth”** (Jeremiah 33:25). It is the Torah, the eternal covenant that is studied day and night, that justifies the continued existence of the world. The Gemara answers: This is indeed correct, but **at the outset when a person does** this mitzva, **he does it for himself,** and only afterward does he have in mind the benefit that will be brought to the entire world.


###### Pesachim 68b:14
[Pesachim 68b:14](https://torahapp.org/share/book/Pesachim/r/68b:14)

אָמַר רַב אָשֵׁי: וּלְמַאי דְּקָאָמַר רַבִּי אֱלִיעֶזֶר נָמֵי יוֹם טוֹב רְשׁוּת, אִית לֵיהּ פִּירְכָא: וּמָה יוֹם טוֹב שֶׁהִתִּיר בּוֹ מְלָאכָה שֶׁל רְשׁוּת, לֹא הִתִּיר שְׁבוּת שֶׁעִמָּהּ. שַׁבָּת שֶׁלֹּא הִתִּיר בָּהּ אֶלָּא מְלָאכָה שֶׁל מִצְוָה — אֵינוֹ דִּין שֶׁלֹּא תַּתִּיר שְׁבוּת שֶׁעִמָּהּ!

**William Davidson Edition - English:**
**Rav Ashi said: And even according to what Rabbi Eliezer said,** that rejoicing on a **Festival is optional, there is a refutation: If** on **a Festival, when** a biblically prohibited **labor,** such as slaughtering, baking, or cooking, **is permitted** even when it is performed **for an optional** activity, nonetheless **a rabbinic decree that is with it is not permitted,** and we do not say that since they permitted an optional activity they permitted everything associated with it; how much more so on **Shabbat, when a** biblically prohibited **labor is only permitted** when it is performed **for a mitzva, isn’t it right not to permit a rabbinic decree that is with it?** Activities that are forbidden due to a rabbinic decree should thus be prohibited on Shabbat even for the purpose of a mitzva, against the opinion of Rabbi Eliezer.