## Shabbat Daf 25a

###### Shabbat 25a:1
[Shabbat 25a:1](https://torahapp.org/share/book/Shabbat/r/25a:1)

עֲשֵׂה. וְהָוֵה לֵיהּ יוֹם טוֹב עֲשֵׂה וְלֹא תַעֲשֶׂה — וְאֵין עֲשֵׂה דּוֹחֶה אֶת לֹא תַעֲשֶׂה וַעֲשֵׂה.

**William Davidson Edition - English:**
The latter term is a positive **mitzva** to rest. **And,** if so, observance of **a Festival is** a mitzva that was commanded with both **a positive mitzva** to rest **and a prohibition:** “You shall do no manner of servile work” (Leviticus 23:8). **And** there is a principle that **a positive mitzva,** e.g., burning consecrated items whose time has expired, **does not override** a mitzva that was commanded with both **a prohibition and a positive mitzva,** e.g., observance of the Festival.


###### Shabbat 25a:2
[Shabbat 25a:2](https://torahapp.org/share/book/Shabbat/r/25a:2)

בְּיוֹם טוֹב הוּא דַּאֲסִיר, הָא בְּחוֹל — שַׁפִּיר דָּמֵי: מַאי טַעְמָא? אָמַר רַב: כְּשֵׁם שֶׁמִּצְוָה לִשְׂרוֹף הַקֳּדָשִׁים שֶׁנִּטְמְאוּ, כָּךְ מִצְוָה לִשְׂרוֹף אֶת הַתְּרוּמָה שֶׁנִּטְמֵאת. וְאָמְרָה תּוֹרָה: בִּשְׁעַת בִּיעוּרָהּ תֵּיהָנֵי מִמֶּנָּה. הֵיכָן אָמְרָה תּוֹרָה? מִדְּרַב נַחְמָן, דְּאָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ, אָמַר קְרָא: ״וַאֲנִי הִנֵּה נָתַתִּי לְךָ אֶת מִשְׁמֶרֶת תְּרוּמוֹתָי״ — בִּשְׁתֵּי תְרוּמוֹת הַכָּתוּב מְדַבַּר, אַחַת תְּרוּמָה טְהוֹרָה וְאַחַת תְּרוּמָה טְמֵאָה. וְאָמַר רַחֲמָנָא: ״לְךָ״ — שֶׁלְּךָ תְּהֵא, לְהַסִּיקָהּ תַּחַת תַּבְשִׁילְךָ.

**William Davidson Edition - English:**
By inference, the conclusion is that, specifically **on a Festival,** lighting with burnt oil **is prohibited.** During the week one may **well** do so. The Gemara asks: **What is the reason** for this distinction? It would be reasonable to say that it is prohibited to derive any benefit from *teruma* that became ritually impure. **Rav said: Just as there is a mitzva to burn consecrated items that became ritually impure, so too, there is a mitzva to burn *teruma* that became ritually impure, and** the **Torah said: While it is being destroyed, derive benefit from it.** The Gemara asks: **Where did the Torah say** this? Where is there an allusion to this in the Bible? The Gemara answers: It can be derived **from** the statement of **Rav Naḥman,** as **Rav Naḥman said** that **Rabba bar Avuh said: The verse said: “And I, behold, I have given you the charge of My *terumot*”** (Numbers 18:8). From the amplification of the plural: My *terumot*, it is derived that **the verse is speaking of two *terumot*, one *teruma* that is ritually pure and one *teruma* that is ritually impure. And God said: “**I have given **you,”** i.e., **it shall be yours,** and you may derive benefit from it. Since there is a stringent prohibition against eating it, the benefit permitted is **to burn it beneath your cooked dish.** Similar forms of benefit may also be derived from burning *teruma*.


###### Shabbat 25a:3
[Shabbat 25a:3](https://torahapp.org/share/book/Shabbat/r/25a:3)

וְאִיבָּעֵית אֵימָא מִדְּרַבִּי אֲבָהוּ. דְּאָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: ״וְלֹא בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא״ — מִמֶּנּוּ אִי אַתָּה מַבְעִיר, אֲבָל אַתָּה מַבְעִיר שֶׁמֶן שֶׁל תְּרוּמָה שֶׁנִּטְמֵאת. וְאֵימָא: מִמֶּנּוּ אִי אַתָּה מַבְעִיר, אֲבָל אַתָּה מַבְעִיר שֶׁמֶן שֶׁל קֹדֶשׁ שֶׁנִּטְמָא!

**William Davidson Edition - English:**
**And if you wish, say** instead an alternative manner to derive this *halakha*, from the statement of **Rabbi Abbahu, as Rabbi Abbahu said** that **Rabbi Yoḥanan said:** It is written in the confession of the tithes: **“**I have not eaten thereof in my mourning, **neither have I destroyed from it while impure”** (Deuteronomy 26:14). By inference: **From it you may not destroy, but you may destroy the oil of *teruma* that has become ritually impure.** The Gemara asks: **And say** differently: **From it you may not destroy, but you may destroy** and derive benefit from burning **consecrated oil that became ritually impure.**


###### Shabbat 25a:4
[Shabbat 25a:4](https://torahapp.org/share/book/Shabbat/r/25a:4)

לָאו קַל וָחוֹמֶר הוּא? מָה מַעֲשֵׂר הַקַּל אָמְרָה תּוֹרָה לֹא בִּעַרְתִּי מִמֶּנּוּ בְּטָמֵא, קֹדֶשׁ חָמוּר — לֹא כׇּל שֶׁכֵּן?

**William Davidson Edition - English:**
The Gemara responds: That possibility is unacceptable. Is it **not an *a fortiori* inference? If** with regard to **the tithe which is lenient, the Torah said: Neither have I destroyed from it, while impure, items consecrated** to the Temple, **which are** more **stringent, all the more so** that it is prohibited to burn it while ritually impure.


###### Shabbat 25a:5
[Shabbat 25a:5](https://torahapp.org/share/book/Shabbat/r/25a:5)

אִי הָכִי, תְּרוּמָה נָמֵי לֵימָא קַל וָחוֹמֶר הוּא! — הָא כְּתִיב ״מִמֶּנּוּ״.

**William Davidson Edition - English:**
The Gemara rejects this: **If so,** that this matter is derived through an *a fortiori* inference, then, with regard to ***teruma* as well, let us say** that **it is an *a fortiori* inference,** as *teruma* is more stringent than tithes. If it is prohibited to benefit from tithes while they are burning, all the more so would one be prohibited to benefit from the *teruma* while it is burning. The Gemara answers: **Doesn’t it say: From it?** From there it is derived that there is an item excluded from the prohibition of burning in ritual impurity.


###### Shabbat 25a:6
[Shabbat 25a:6](https://torahapp.org/share/book/Shabbat/r/25a:6)

וּמָה רָאִיתָ! — מִסְתַּבְּרָא קֹדֶשׁ לָא מְמַעֵיטְנָא, שֶׁכֵּן (סִימָן) פנ״ק עכ״ס: פִּיגּוּל, נוֹתָר, קׇרְבָּן, מְעִילָה וְכָרֵת, אָסוּר לְאוֹנֵן.

**William Davidson Edition - English:**
The Gemara asks: **And what did you see** that led you to conclude that “from it” comes to exclude *teruma*? Perhaps “from it” comes to exclude consecrated items. The Gemara replies: **It is reasonable** that **I do not exclude consecrated items** from the prohibition against benefiting from its burning, as with regard to consecrated items there are many stringent elements. **Their** Hebrew acronym is ***peh*, *nun*, *kuf*, *ayin*, *kaf*, *samekh*,** which is a **mnemonic** for **the following terms. *Piggul*:** With regard to an offering, if, during one of the services involved in its sacrifice, i.e., slaughter, receiving the blood, bringing it to the altar, sprinkling it on the altar, the priest or the one bringing the offering entertains the thought of eating the sacrifice at a time that is unfit for eating, it is thereby invalidated. ***Notar*:** Meat of a sacrifice that **remained** beyond its allotted time may not be eaten and must be burned. ***Korban me*’*ila*:** One who unwittingly derives benefit from consecrated items is required to bring a guilt-**offering for misuse of consecrated items. *Karet*:** The punishment of one who eats consecrated items while ritually impure is *karet*. ***Asur le*’*onen*: An acute mourner,** i.e., one whose relative died that same day and has not yet been buried, **is prohibited** to eat consecrated items. None of these *halakhot* applies to *teruma*. Therefore, consecrated items are more stringent than *teruma,* and therefore it is consecrated items that are not excluded from the prohibition against deriving benefit while ritually impure.


###### Shabbat 25a:7
[Shabbat 25a:7](https://torahapp.org/share/book/Shabbat/r/25a:7)

אַדְּרַבָּה, תְּרוּמָה לָא מְמַעֵיטְנָא, שֶׁכֵּן מחפ״ז (סִימָן): מִיתָה, חוֹמֶשׁ,

**William Davidson Edition - English:**
The Gemara rejects this: **On the contrary, it is *teruma* that I would not exclude** from the prohibition, **as,** with regard to *teruma*, there are many stringent elements represented by the acronym ***mem*, *ḥet*, *peh*, *zayin*,** which is a **mnemonic** for the following: ***Mita*:** One for whom *teruma* is prohibited who ate it intentionally is punishable by **death** at the hand of Heaven. ***Ḥomesh*:** A non-priest, for whom *teruma* is prohibited, who unwittingly ate *teruma* is obligated to pay its value to the priest plus **one-fifth** of the sum.