## Yoma Daf 46a

###### Yoma 46a:1
[Yoma 46a:1](https://torahapp.org/share/book/Yoma/r/46a:1)

אֲבָל מֵהַאי גִּיסָא וּמֵהַאי גִּיסָא אֵימָא לָא, צְרִיכָא.

**William Davidson Edition - English:**
**but from this side or from that side** of the altar, both of which are not directly in front of the Sanctuary’s entrance, I would **say** that **no,** the fire may not be taken from there. Therefore, it is **necessary** to write both terms in order to teach this *halakha*.


###### Yoma 46a:2
[Yoma 46a:2](https://torahapp.org/share/book/Yoma/r/46a:2)

אָמַר רַבִּי אֶלְעָזָר מִשּׁוּם בַּר קַפָּרָא, אוֹמֵר הָיָה רַבִּי מֵאִיר: אֵיבְרֵי עוֹלָה שֶׁנִּתּוֹתְרוּ — עוֹשֶׂה לָהֶן מַעֲרָכָה בִּפְנֵי עַצְמָהּ וְסוֹדְרָן, וַאֲפִילּוּ בְּשַׁבָּת.

**William Davidson Edition - English:**
**Rabbi Elazar said in the name of bar Kappara: Rabbi Meir would say:** With regard to **limbs of a burnt-offering that remained** on the altar from the previous night and which were not fully consumed, **one should make a separate arrangement** of wood **for them and arrange them** upon it to be burned. **And** this is done **even on Shabbat.**


###### Yoma 46a:3
[Yoma 46a:3](https://torahapp.org/share/book/Yoma/r/46a:3)

מַאי קָא מַשְׁמַע לַן? תְּנֵינָא: בְּכׇל יוֹם הָיוּ שָׁם אַרְבַּע מַעֲרָכוֹת. אָמַר רַבִּי אָבִין: לֹא נִצְרְכָה אֶלָּא לִפְסוּלִין.

**William Davidson Edition - English:**
**What is** bar Kappara **teaching us** when he informs us that Rabbi Meir requires a separate arrangement to be made? Surely, **we** already **learned** this in the mishna that cites Rabbi Meir as saying: **On every** other **day, there were four arrangements** of wood **there,** upon the altar. The Gemara answers: **Rabbi Avin said:** Bar Kappara’s teaching **is needed only** in order to teach the requirement to set up a fourth arrangement, even though it is only for limbs of **disqualified** offerings. As certain disqualifications apply only *ab initio*, if the offering is nevertheless brought upon the altar it should not then be removed. Bar Kappara teaches that Rabbi Meir’s ruling applies in the event that limbs of such an offering were not fully consumed.


###### Yoma 46a:4
[Yoma 46a:4](https://torahapp.org/share/book/Yoma/r/46a:4)

וְדַוְקָא שֶׁמָּשְׁלָה בָּהֶן הָאוּר, אֲבָל לֹא מָשְׁלָה בָּהֶן הָאוּר — לֹא.

**William Davidson Edition - English:**
The Gemara qualifies this: **But** this applies **specifically** when **the fire has** already **taken hold of them** and they have begun to burn. **But** if **the fire** has not yet **taken hold of them, no,** a separate arrangement is not made in order to burn them.


###### Yoma 46a:5
[Yoma 46a:5](https://torahapp.org/share/book/Yoma/r/46a:5)

אִיכָּא דְּאָמְרִי: אֶחָד כְּשֵׁירִין וְאֶחָד פְּסוּלִין, אִי מָשְׁלָה בָּהֶן הָאוּר — אִין, וְאִי לָא — לָא.

**William Davidson Edition - English:**
**There are** those **who say** a different version of this qualification: **Both** with regard to the limbs of **valid** offerings **and** of **disqualified** offerings, **if the fire has** already **taken hold of them** and they have begun to burn, **yes,** a separate arrangement is made to burn them, **but if** the fire did not take hold of them, **no,** a separate arrangement is not made in order to burn them.


###### Yoma 46a:6
[Yoma 46a:6](https://torahapp.org/share/book/Yoma/r/46a:6)

וַאֲפִילּוּ בְּשַׁבָּת — תְּנֵינָא: וְהַיּוֹם חָמֵשׁ!

**William Davidson Edition - English:**
Bar Kappara concluded: **And** this is done **even on Shabbat.** But surely, **we** already **learned** this in the mishna that cites Rabbi Meir as saying: **But** on **this day,** on Yom Kippur, there are **five.** This means that the arrangement for burning any remaining limbs is made also on Yom Kippur, despite the fact that all the Shabbat prohibitions apply.


###### Yoma 46a:7
[Yoma 46a:7](https://torahapp.org/share/book/Yoma/r/46a:7)

אָמַר רַב אַחָא בַּר יַעֲקֹב: אִיצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא הָנֵי מִילֵּי הֵיכָא דְּחָל יוֹם הַכִּפּוּרִים לִהְיוֹת אַחַר הַשַּׁבָּת, דְּחֶלְבֵי שַׁבָּת קְרֵבִין בְּיוֹם הַכִּפּוּרִים, אֲבָל בְּאֶמְצַע שַׁבָּת — לָא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: **Rav Aḥa bar Ya’akov said:** Nevertheless, bar Kappara’s teaching **is necessary,** for **it could enter your mind to say** that **this applies** only **when Yom Kippur occurs after Shabbat,** i.e., on Sunday. Perhaps only in such a case is a separate arrangement made, based on the accepted law **that** leftover **fats of Shabbat** offerings **are sacrificed** and burned **on Yom Kippur. However,** if Yom Kippur occurs **in the middle of the week,** then perhaps **no,** a separate arrangement is not made in order to burn them. Therefore, bar Kappara **teaches us** that Rabbi Meir’s ruling applies in all cases.


###### Yoma 46a:8
[Yoma 46a:8](https://torahapp.org/share/book/Yoma/r/46a:8)

אָמַר רָבָא: מַאן הַאי דְּלָא חָיֵישׁ לְקִמְחֵיהּ? הָא ״בְּכׇל יוֹם״ תְּנַן! קַשְׁיָא.

**William Davidson Edition - English:**
**Rava said: Who is this that does not care about his flour,** i.e., he does not truly care about what he says and speaks imprecisely? **Did we** not **learn** in the mishna: **On every** other **day.** This clearly implies that Rabbi Meir’s ruling applies equally to all days of the week. As such, Rav Aḥa bar Ya’akov’s justification for bar Kappara’s teaching is already implied in Rabbi Meir’s words in the mishna. The Gemara comments: Indeed, it is **difficult.**


###### Yoma 46a:9
[Yoma 46a:9](https://torahapp.org/share/book/Yoma/r/46a:9)

וּפְלִיגָא דְּרַב הוּנָא, דְּאָמַר: תְּחִילָּתוֹ דּוֹחָה, סוֹפוֹ אֵינוֹ דּוֹחֶה.

**William Davidson Edition - English:**
The Gemara comments: Both Rava and bar Kappara hold that a separate arrangement is made even on Shabbat. This **disagrees with** the opinion of **Rav Huna, who said: The beginning** of the sacrificial service of the daily offering, i.e., its slaughter, the sprinkling of its blood, and its burning **overrides** Shabbat; **the end** of its service, i.e., the burning of its sacrificial parts, **does not override** Shabbat.


###### Yoma 46a:10
[Yoma 46a:10](https://torahapp.org/share/book/Yoma/r/46a:10)

גּוּפָא. אָמַר רַב הוּנָא: תָּמִיד, תְּחִילָּתוֹ דּוֹחָה, סוֹפוֹ אֵינוֹ דּוֹחֶה.

**William Davidson Edition - English:**
The Gemara analyzes Rav Huna’s statement: Returning to **the** matter **itself: Rav Huna said: The beginning** of the sacrificial service of the **daily offering overrides** a *halakha*, whereas **the end** of its service **does not override** a *halakha*.


###### Yoma 46a:11
[Yoma 46a:11](https://torahapp.org/share/book/Yoma/r/46a:11)

מַאי אֵינוֹ דּוֹחֶה? רַב חִסְדָּא אָמַר: דּוֹחֶה אֶת הַשַּׁבָּת, וְאֵינוֹ דּוֹחֶה אֶת הַטּוּמְאָה. (וְרָבָא) אָמַר: דּוֹחֶה אֶת הַטּוּמְאָה, וְאֵינוֹ דּוֹחֶה אֶת הַשַּׁבָּת.

**William Davidson Edition - English:**
Previously, the Gemara assumed that Rav Huna was discussing the possibility that the sacrifice of the daily offering overrides Shabbat. The Gemara now clarifies if this was his intention: **What** is meant by saying that the end of its service **does not override** the *halakha*? **Rav Ḥisda said:** Although the end of its service **does override Shabbat, it does not override** the *halakha* that it should not be brought in a state of **ritual impurity.** This is true although the beginning of the sacrificial service of the daily offering may, if necessary, be brought in a state of ritual impurity. **And Rabba said:** The end of its service **overrides** only the *halakha* that it should not be brought in a state of **ritual impurity, but it does not override Shabbat.**


###### Yoma 46a:12
[Yoma 46a:12](https://torahapp.org/share/book/Yoma/r/46a:12)

אֲמַר לֵיהּ אַבָּיֵי (לְרָבָא): לְדִידָךְ קַשְׁיָא, וּלְרַב חִסְדָּא קַשְׁיָא. לְדִידָךְ קַשְׁיָא: מַאי שְׁנָא טוּמְאָה, דִּכְתִיב ״בְּמוֹעֲדוֹ״ — וַאֲפִילּוּ בְּטוּמְאָה, שַׁבָּת נָמֵי — ״בְּמוֹעֲדוֹ״, וַאֲפִילּוּ בְּשַׁבָּת!

**William Davidson Edition - English:**
**Abaye said to** Rabba: **It** poses **a difficulty to your** opinion, **and it** poses **a difficulty to** the opinion **of Rav Ḥisda. It** is **difficult to your opinion** as follows: **What is different** about the prohibition of bringing an offering in a state of **ritual impurity** that the daily offering overrides it? **Because it is written** with regard to the daily offering **“in its season”** (Numbers 28:2), to emphasize that it should be brought under all circumstances, even if that means that it will be brought **in** a state of **ritual impurity.** But, by that logic, the daily offering should **also** override **Shabbat.** Because the term **“in its season”** emphasizes that it should be brought under all circumstances, this means **even on Shabbat.**


###### Yoma 46a:13
[Yoma 46a:13](https://torahapp.org/share/book/Yoma/r/46a:13)

וּלְרַב חִסְדָּא קַשְׁיָא: מַאי שְׁנָא שַׁבָּת, דִּכְתִיב ״בְּמוֹעֲדוֹ״ — אֲפִילּוּ בְּשַׁבָּת, טוּמְאָה נָמֵי — ״בְּמוֹעֲדוֹ״, וַאֲפִילּוּ בְּטוּמְאָה?

**William Davidson Edition - English:**
**And it** is **difficult to** the opinion of **Rav Ḥisda: What is different** about **Shabbat** that the daily offering overrides it? **Because it is written “in its season,”** to emphasize that it should be brought under all circumstances, **even on Shabbat.** But by that logic, the daily offering should **also** override the prohibition of bringing an offering in a state of **ritual impurity.** Because the term **“in its season”** emphasizes that it should be brought under all circumstances, this means **even in** a state of **ritual impurity.**


###### Yoma 46a:14
[Yoma 46a:14](https://torahapp.org/share/book/Yoma/r/46a:14)

אֲמַר לֵיהּ: לָא לְדִידִי קַשְׁיָא, וְלָא לְרַב חִסְדָּא קַשְׁיָא. לְדִידִי לָא קַשְׁיָא: סוֹפוֹ כִּתְחִילָּתוֹ,

**William Davidson Edition - English:**
Rabba **said to him: It** is **not difficult to my** opinion **and it does not** pose **a difficulty to** the opinion of **Rav Ḥisda. It** is **not difficult to my** opinion, because I hold that **the end of** its sacrificial rite **is like its beginning.**