## Temurah Daf 14b

###### Temurah 14b:1
[Temurah 14b:1](https://torahapp.org/share/book/Temurah/r/14b:1)

וְלָא תִּיסְמֵי ״מִנְחַת נְסָכִים״ מִמַּתְנִיתָא. וְלָא קַשְׁיָא — כָּאן בִּנְסָכִים הַבָּאִין עִם הַזֶּבַח, כָּאן בִּנְסָכִים הַבָּאִין בִּפְנֵי עַצְמָן.

**William Davidson Edition - English:**
**and** in light of this ruling **he will not delete** the phrase: **The meal offering** that accompanies **the libations, from the *baraita*. And** instead, the apparent contradiction between the *baraitot* can be explained as follows: It is **not difficult; here,** the *baraita* that states that meal offerings accompanying libations are sacrificed only in the day is referring **to libations that come with** an animal **offering,** whereas **there,** the *baraita* that permits sacrificing a meal offering that accompanies the libations at night is referring **to libations that come** to be sacrificed **by themselves,** i.e., which do not accompany the sacrifice of an offering.


###### Temurah 14b:2
[Temurah 14b:2](https://torahapp.org/share/book/Temurah/r/14b:2)

וְאִי הֲוָה לֵיהּ אִיגַּרְתָּא, מִי אֶפְשָׁר לְמִישְׁלְחַהּ? וְהָא אָמַר רַבִּי אַבָּא בְּרֵיהּ דְּרַבִּי חִיָּיא בַּר אַבָּא, אָמַר רַבִּי יוֹחָנָן: כּוֹתְבֵי הֲלָכוֹת (כְּשׂוֹרֵף) [כְּשׂוֹרְפֵי] תוֹרָה, וְהַלָּמֵד מֵהֶן אֵינוֹ נוֹטֵל שָׂכָר.

**William Davidson Edition - English:**
The Gemara raises a difficulty with regard to Rav Dimi’s suggestion to write this opinion in a letter. **And** even **if he had** someone to write **a letter** for him, **would** it have been **possible to send it? But didn’t Rabbi Abba, son of Rabbi Ḥiyya bar Abba, say** that **Rabbi Yoḥanan said:** Those **who write *halakhot* are** considered **like** those who **burn the Torah, and one who learns from** written *halakhot* **does not receive** the **reward** of studying Torah. Evidently, it is prohibited to send *halakhot* in letters.


###### Temurah 14b:3
[Temurah 14b:3](https://torahapp.org/share/book/Temurah/r/14b:3)

דָּרֵשׁ רַבִּי יְהוּדָה בַּר נַחְמָנִי מְתוּרְגְּמָנֵיהּ דְּרֵישׁ לָקִישׁ: כָּתוּב אֶחָד אוֹמֵר ״כְּתׇב לְךָ אֶת הַדְּבָרִים הָאֵלֶּה״, וְכָתוּב אֶחָד אוֹמֵר ״כִּי עַל פִּי הַדְּבָרִים הָאֵלֶּה״ — לוֹמַר לָךְ: דְּבָרִים שֶׁעַל פֶּה אִי אַתָּה רַשַּׁאי לְאוֹמְרָן בִּכְתָב, וְשֶׁבִּכְתָב אִי אַתָּה רַשַּׁאי לְאוֹמְרָן עַל פֶּה.

**William Davidson Edition - English:**
Before resolving the difficulty, the Gemara further discusses the prohibition of writing down the Torah: **Rabbi Yehuda bar Naḥmani, the disseminator for Reish Lakish, expounded** as follows: **One verse says: “Write you these words,” and one verse says,** i.e., it states later in that same verse: **“For by the mouth of these words”** (Exodus 34:27). These phrases serve **to say to you: Words that were** taught **orally you may not recite in writing, and** words **that are written you may not recite orally,** i.e., by heart.


###### Temurah 14b:4
[Temurah 14b:4](https://torahapp.org/share/book/Temurah/r/14b:4)

וְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״כְּתׇב לְךָ אֶת הַדְּבָרִים הָאֵלֶּה״ — אֵלֶּה אַתָּה כּוֹתֵב, אֲבָל אֵין אַתָּה כּוֹתֵב הֲלָכוֹת!

**William Davidson Edition - English:**
**And** furthermore, **the school of Rabbi Yishmael taught:** The word “these” in the command **“write you these words”** serves to emphasize that **these** words, i.e., those recorded in the Written Law, **you may write, but you may not write *halakhot*,** i.e., the *mishnayot* and the rest of the Oral Law.


###### Temurah 14b:5
[Temurah 14b:5](https://torahapp.org/share/book/Temurah/r/14b:5)

אָמְרִי: דִּלְמָא מִילְּתָא חַדְתָּא שָׁאנֵי, דְּהָא רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ מְעַיְּינִי בְּסִיפְרָא דְּאַגַּדְתָּא בְּשַׁבְּתָא, וְדָרְשִׁי הָכִי: ״עֵת לַעֲשׂוֹת לַה׳ הֵפֵרוּ תּוֹרָתֶךָ״, אָמְרִי: מוּטָב תֵּיעָקֵר תּוֹרָה, וְאַל תִּשְׁתַּכַּח תּוֹרָה מִיִּשְׂרָאֵל.

**William Davidson Edition - English:**
**They said** in response to the question of how Rav Dimi could propose writing down the *halakha* in a letter: **Perhaps** with regard to **a new matter** it **is different,** i.e., it might be permitted to write down new material so that it not be forgotten. One proof for this suggestion is **that Rabbi Yoḥanan and Reish Lakish** would **read from a scroll of *aggada*,** containing the words of the Sages, **on Shabbat. And** they did so because **they taught as follows:** Since one cannot remember the Oral Law without writing it down, it is permitted to violate the *halakha*, as derived from the verse: **“It is time to work for the Lord; they have made void your Torah”** (Psalms 119:126). **They said it is better to uproot** a single *halakha* of the **Torah,** i.e., the prohibition of writing down the Oral Torah, **and** thereby ensure **that the Torah is not forgotten from the Jewish people** entirely.


###### Temurah 14b:6
[Temurah 14b:6](https://torahapp.org/share/book/Temurah/r/14b:6)

אָמַר רַב פָּפָּא: הַשְׁתָּא דְּאָמְרַתְּ נְסָכִים הַבָּאִין בִּפְנֵי עַצְמָן קְרֵיבִין אֲפִילּוּ בַּלַּיְלָה, נִזְדַּמְּנוּ נְסָכִים בַּלַּיְלָה — מַקְדִּישִׁין בַּלַּיְלָה וּמַקְרִיבִין.

**William Davidson Edition - English:**
§ With regard to Rav Dimi’s differentiation between libations that come with an animal offering and libations that are sacrificed by themselves, **Rav Pappa said: Now that you have said** that **libations that come by themselves are sacrificed even at night,** if one **happened** to have **libations** of this kind **at night,** they may be **consecrated** by placing them in a service vessel **at night and** they may be **sacrificed** at night.


###### Temurah 14b:7
[Temurah 14b:7](https://torahapp.org/share/book/Temurah/r/14b:7)

אֲמַר לֵיהּ רַב יוֹסֵף בְּרֵיהּ דְּרַב שְׁמַעְיָה לְרַב פָּפָּא: תַּנְיָא דִּמְסַיַּיע לָךְ, ״זֶה הַכְּלָל: כׇּל הַקָּרֵב בַּיּוֹם — אֵינוֹ קָדוֹשׁ אֶלָּא בַּיּוֹם, וְכׇל הַקָּרֵב בַּלַּיְלָה — קָדוֹשׁ בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה״.

**William Davidson Edition - English:**
**Rav Yosef, son of Rav Shemaya, said to Rav Pappa:** A *baraita* **is taught that supports your** opinion. **This is the principle: Any** offering **that is sacrificed in the day is consecrated** by being placed in a service vessel **only in the day; but any** offering **that is sacrificed at night is consecrated both in the day and at night.**


###### Temurah 14b:8
[Temurah 14b:8](https://torahapp.org/share/book/Temurah/r/14b:8)

אָמַר רַב אַדָּא בַּר אַהֲבָה: וַעֲלוֹת הַשַּׁחַר פּוֹסֶלֶת בָּהֶן, כְּאֵבָרִין.

**William Davidson Edition - English:**
With regard to the topic of libations sacrificed by themselves, **Rav Adda bar Ahava says: And dawn disqualifies them, like** the *halakha* of **limbs** of offerings that have had their blood sprinkled during the day. Such limbs are left to burn on the altar all night long, but at dawn they are disqualified and may no longer be placed on the altar.


###### Temurah 14b:9
[Temurah 14b:9](https://torahapp.org/share/book/Temurah/r/14b:9)

כִּי אֲתָא רַב דִּימִי, אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק: ״אֵלֶּה תַּעֲשׂוּ לַה׳ בְּמוֹעֲדֵיכֶם״ — אֵלּוּ חוֹבוֹת הַבָּאוֹת חוֹבָה בָּרֶגֶל.

**William Davidson Edition - English:**
§ The Gemara returns to discuss the verse: “These you shall offer to the Lord in your appointed seasons, beside your vows, and your voluntary offerings, and your burnt offerings, and your meal offerings, and your libations, and your peace offerings” (Numbers 29:39). **When Rav Dimi came** from Eretz Yisrael to Babylonia, **he said** that **Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: “These you shall offer to the Lord in your appointed seasons,”** i.e., **these** are the **obligatory** offerings **that come** to be sacrificed as **obligatory** offerings **on the pilgrimage Festival,** e.g., the burnt offerings of appearance, the Festival offerings, and the additional offerings.


###### Temurah 14b:10
[Temurah 14b:10](https://torahapp.org/share/book/Temurah/r/14b:10)

״לְבַד מִנִּדְרֵיכֶם וְנִדְבוֹתֵיכֶם״ — לִימֵּד עַל נְדָרִים וּנְדָבוֹת שֶׁקְּרֵבִין בְּחוּלּוֹ שֶׁל מוֹעֵד.

**William Davidson Edition - English:**
The verse continues: **“Beside your vows and your voluntary offerings.”** This **teaches with regard to vows and voluntary offerings that they are sacrificed on the intermediate days of a Festival.**


###### Temurah 14b:11
[Temurah 14b:11](https://torahapp.org/share/book/Temurah/r/14b:11)

״וּלְעוֹלוֹתֵיכֶם״ — בְּמָה הַכָּתוּב מְדַבֵּר? אִי בְּעוֹלַת נֶדֶר — הֲרֵי כְּבָר אָמוּר ״נִדְרֵיכֶם״, וְאִי בְּעוֹלַת נְדָבָה — הֲרֵי כְּבָר אָמוּר ״וְנִדְבוֹתֵיכֶם״! הָא אֵינוֹ מְדַבֵּר אֶלָּא בְּעוֹלַת יוֹלֶדֶת וְעוֹלַת מְצוֹרָע.

**William Davidson Edition - English:**
The verse further states: **“And your burnt offerings.”** The Gemara inquires: **With regard to what** case **is the verse speaking? If** it is referring **to a vow burnt offering,** the verse **already said: “Your vows.” And if** it is referring **to a voluntary burnt offering,** the verse **already said: “Your voluntary offerings.” Consequently, it is speaking of nothing other than a burnt offering of a woman who gave birth,** i.e., the lamb that she sacrifices on the forty-first day after giving birth to a son or the eighty-first day after giving birth to a daughter, **and a burnt offering of a leper,** which is the lamb that is sacrificed after a leper is purified. The verse teaches that these obligatory offerings may be sacrificed on the intermediate days of a Festival.


###### Temurah 14b:12
[Temurah 14b:12](https://torahapp.org/share/book/Temurah/r/14b:12)

״וּלְמִנְחוֹתֵיכֶם״ — בְּמָה הַכָּתוּב מְדַבֵּר? אִי בְּמִנְחַת נֶדֶר — הֲרֵי כְּבָר אָמוּר, אִי בְּמִנְחַת נְדָבָה — הֲרֵי כְּבָר אָמוּר! הָא אֵינוֹ מְדַבֵּר אֶלָּא בְּמִנְחַת סוֹטָה וּבְמִנְחַת קְנָאוֹת.

**William Davidson Edition - English:**
The verse continues: **“And your meal offerings.”** The Gemara again asks: **With regard to what** case **is the verse speaking? If** it is referring **to a meal offering** brought in fulfillment of **a vow,** the verse **already said:** “Your vows.” **If** it is referring **to a voluntary meal offering,** the verse **already said:** “Your voluntary offerings.” **Consequently, it is speaking of nothing other than** the **meal offering of a *sota*, and that** is the **meal offering of jealousy.**


###### Temurah 14b:13
[Temurah 14b:13](https://torahapp.org/share/book/Temurah/r/14b:13)

״וּלְנִסְכֵּיכֶם וּלְשַׁלְמֵיכֶם״ — מַקִּישׁ נְסָכִים לִשְׁלָמִים: מָה שְׁלָמִים בַּיּוֹם, אַף נְסָכִים בַּיּוֹם. ״וּלְשַׁלְמֵיכֶם״ — לְרַבּוֹת שַׁלְמֵי נָזִיר.

**William Davidson Edition - English:**
The verse further states: **“And your libations and your peace offerings.”** The Torah here **juxtaposes libations to peace offerings: Just as peace offerings** are sacrificed only **during the day,** not at night, **so too, libations** are sacrificed only **during the day,** not at night. Finally, the verse states: **“And your peace offerings.”** This serves **to include the peace offering of a nazirite,** which he brings at the completion of his term of naziriteship. This offering may also be sacrificed on the intermediate days of a Festival.


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

אֲמַר לֵיהּ אַבָּיֵי: וְלֵימָא מָר שַׁלְמֵי פֶסַח, דְּאִי שַׁלְמֵי נָזִיר — נִידָּר וְנִידָּב הוּא.

**William Davidson Edition - English:**
With regard to the last *halakha*, **Abaye said to** Rav Dimi, when he cited this statement in the name of Rabbi Yoḥanan: **But let the Master say** that the phrase “and your peace offerings” serves to include the **peace offering** that is brought together with **a Paschal offering.** This offering is sacrificed on the fourteenth of Nisan by a large group of people when they will not receive enough meat from their Paschal offering to feed them all. The suggested derivation from the verse is that if a peace offering separated for this purpose was not sacrificed on the fourteenth of Nisan, it may be brought during the intermediate days of the Festival. Abaye further adds: It is more reasonable to include this peace offering, **as, if** the verse is referring to **the peace offering of a nazirite, it is** already included by the verse in the categories of offerings that are **vowed or contributed** voluntarily.


###### Temurah 14b:15
[Temurah 14b:15](https://torahapp.org/share/book/Temurah/r/14b:15)

דְּהָתַנְיָא זֶה הַכְּלָל: כֹּל שֶׁהוּא נִידָּב וְנִידָּר — קָרֵב בְּבָמַת יָחִיד, וְשֶׁאֵינוֹ נִידָּב וְנִידָּר — אֵינוֹ קָרֵב בְּבָמַת יָחִיד.

**William Davidson Edition - English:**
Abaye elaborates: **As isn’t it taught** in a *baraita*: **This is the principle: Any** offering **that is vowed or contributed** voluntarily, e.g., a burnt offering or a peace offering, **is sacrificed on a private altar. And** any offering **that is not vowed or contributed** voluntarily **may not be sacrificed on a private altar.**


###### Temurah 14b:16
[Temurah 14b:16](https://torahapp.org/share/book/Temurah/r/14b:16)

וּתְנַן: הַמְּנָחוֹת וְהַנְּזִירוֹת קְרֵיבִין בְּבָמַת יָחִיד, דִּבְרֵי רַבִּי מֵאִיר! סְמִי מִכָּאן ״נְזִירוֹת״.

**William Davidson Edition - English:**
**And we learned** in another *baraita*: **The meal offerings and the** offerings of **a nazirite are sacrificed on a private altar; this is the statement of Rabbi Meir.** It is clear from these *baraitot* that the peace offering of a nazirite belongs in the category of offerings that are vowed or contributed voluntarily. If so, there is no need for it to be included separately by the verse. Rav Dimi replied to Abaye: **Delete** the phrase: Offering of **a nazirite from here,** i.e., from the *baraita* that considers it an offering that is vowed or contributed voluntarily. Only the nazirite vow itself is classified as voluntary; once the vow has been uttered, the ensuing offerings are obligatory.


###### Temurah 14b:17
[Temurah 14b:17](https://torahapp.org/share/book/Temurah/r/14b:17)

מִי אִיכָּא לְמַאן דְּאָמַר דְּנָזִיר לָאו נִידָּר וְנִידָּב הוּא? וְהָכְתִיב: ״מִקֵּץ אַרְבָּעִים שָׁנָה וַיֹּאמֶר אַבְשָׁלוֹם אֶל הַמֶּלֶךְ אֵלְכָה נָּא וַאֲשַׁלֵּם אֶת נִדְרִי אֲשֶׁר נָדַרְתִּי לַה׳ בְּחֶבְרוֹן כִּי נֵדֶר נָדַר עַבְדְּךָ וְגוֹ׳״, מַאי לָאו אַקׇּרְבָּן?

**William Davidson Edition - English:**
The Gemara asks: **Is there one who said that** the offering of **a nazirite is not vowed or contributed** voluntarily? **But isn’t it written: “And it came to pass at the end of forty years, that Absalom said to the king: Please let me go and pay my vow, which I have vowed to the Lord, in Hebron. For your servant vowed a vow** while I dwelled at Geshur in Aram, saying: If the Lord shall indeed bring me back to Jerusalem, then I will serve the Lord” (II Samuel 15:7–8). The Gemara explains the difficulty: **What, is it not** the case that Absalom asked his father for permission for him to go to Hebron **to** sacrifice **an offering** on a private altar?


###### Temurah 14b:18
[Temurah 14b:18](https://torahapp.org/share/book/Temurah/r/14b:18)

לָא, אַעִיקַּר נִדְרוֹ אָמְרִי. עִיקַּר נִדְרוֹ בְּחֶבְרוֹן הֲוָה? וַהֲלֹא בִּגְשׁוּר הֲוָה!

**William Davidson Edition - English:**
The Gemara answers: **No,** Absalom did not go to Hebron to sacrifice his nazirite offerings. Rather, Absalom actually **said that** he undertook **the principal vow** to be a nazirite when he was in Hebron. The Gemara asks: **Was his principal vow** to be a nazirite in fact uttered **in Hebron? But wasn’t** the vow made when Absalom was **in Geshur?** After all, the verse states explicitly: “For your servant vowed a vow while I dwelled at Geshur.”


###### Temurah 14b:19
[Temurah 14b:19](https://torahapp.org/share/book/Temurah/r/14b:19)

אָמַר רַב אַחָא, וְאִיתֵּימָא רַבָּה בַּר רַב חָנָן: לֹא הָלַךְ אַבְשָׁלוֹם אֶלָּא לְהָבִיא כְּבָשִׂים מֵחֶבְרוֹן. הָכִי נָמֵי מִסְתַּבְּרָא, דְּאִי תֵּימָא לְאַקְרוֹבֵי הוּא דְּאָזֵיל — שָׁבֵיק יְרוּשָׁלַיִם וְאָזֵיל וּמַקְרֵיב בְּחֶבְרוֹן?

**William Davidson Edition - English:**
**Rav Aḥa said, and some say** that it was **Rabba bar Rav Ḥanan** who said: The verse means that **Absalom went to Hebron only** in order **to bring sheep** specifically from there. The Gemara adds that **this also stands to reason, as, if you say that** Absalom **went** to Hebron **to sacrifice** his offering, would he have **abandoned Jerusalem and gone to sacrifice in Hebron?**


###### Temurah 14b:20
[Temurah 14b:20](https://torahapp.org/share/book/Temurah/r/14b:20)

וְאֶלָּא מַאי? לְהָבִיא כְּבָשִׂים מֵחֶבְרוֹן? הַאי ״אֲשֶׁר נָדַרְתִּי לַה׳ בְּחֶבְרוֹן״, ״מֵחֶבְרוֹן״ מִיבְּעֵי לֵיהּ!

**William Davidson Edition - English:**
The Gemara rejects Rabba bar Rav Ḥanan’s answer: **But rather, what** is our explanation of the verse? That Absalom went **to bring sheep from Hebron?** If so, **this** verse that states: “Please let me go and pay my vow, **which I have vowed to the Lord, in Hebron”** (II Samuel 15:7), **should** instead **have** stated: Which I have vowed to the Lord **from Hebron.**


###### Temurah 14b:21
[Temurah 14b:21](https://torahapp.org/share/book/Temurah/r/14b:21)

אֶלָּא לְעוֹלָם לְאַקְרוֹבֵי, וּדְקָא קַשְׁיָא לָךְ: אַמַּאי שָׁבֵק יְרוּשָׁלַיִם וּמַקְרֵיב בְּחֶבְרוֹן? תִּיקְשֵׁי לָךְ גִּבְעוֹן, דְּמָקוֹם קָדוֹשׁ הוּא! אֶלָּא, כֵּיוָן שֶׁהוּתְּרוּ הַבָּמוֹת — כֹּל הֵיכָא דְּבָעֵי מַקְרֵיב.

**William Davidson Edition - English:**
**Rather,** the Gemara explains that **actually** Absalom did go to Hebron **to sacrifice** his peace offering as a nazirite. **And that** which is **difficult for you,** i.e., **why** Absalom **abandoned Jerusalem and sacrificed** his offering **in Hebron,** should not pose a difficulty for you; rather, it is the question of why Absalom did not sacrifice his offering in **Gibeon** that **should pose a difficulty for you, as** at that time the Tabernacle and the communal altar were in Gibeon, and **it was a sanctified place.** Why, then, did Absalom go to Hebron rather than Gibeon? **Rather, since the** private **altars were permitted,** he was permitted to **sacrifice wherever he wished,** and he chose to go to Hebron. There was no reason for him to choose to go to Gibeon rather than any private altar.


###### Temurah 14b:22
[Temurah 14b:22](https://torahapp.org/share/book/Temurah/r/14b:22)

אַרְבָּעִים שָׁנָה, לְמַאן? תַּנְיָא: רַבִּי נְהוֹרַאי אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ: ״מִקֵּץ אַרְבָּעִים שָׁנָה״ שֶׁשָּׁאֲלוּ לָהֶם מֶלֶךְ, דְּתַנְיָא: אוֹתָהּ שָׁנָה שֶׁשָּׁאֲלוּ לָהֶם מֶלֶךְ, אוֹתָהּ שָׁנָה עֲשִׂירִית שֶׁל שְׁמוּאֵל הָיְתָה.

**William Davidson Edition - English:**
The verse states that Absalom submitted his request to his father “at the end of forty years.” The Gemara asks: **Forty years, according to whose** counting, i.e., forty years from when? It **is taught** in a *baraita* that **Rabbi Nehorai says in the name of Rabbi Yehoshua:** The verse is referring **to the end of forty years** from **when** the Jewish people **requested for themselves a king,** in the days of Samuel (see I Samuel, chapter 8). **As it is taught** in a *baraita*: With regard to **that year when they requested for themselves a king, that year was the tenth** year of the leadership **of Samuel.**