## Yoma Daf 46b

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

טוּמְאָה, דִּתְחִילָּתוֹ בַּר מִידְחֵא טוּמְאָה הוּא — סוֹפוֹ נָמֵי דָּחֵי. שַׁבָּת, דִּתְחִילָּתוֹ לָאו בַּר מִידְחֵא שַׁבָּת הוּא — סוֹפוֹ נָמֵי לָא דָּחֵי.

**William Davidson Edition - English:**
Therefore, with regard to overriding the prohibition to bring an offering in a state of **ritual impurity,** since **the beginning** of the sacrifice of the daily offering **is fit to override** the prohibition of offering it in a state of **ritual impurity,** so too, **its end also overrides** the prohibition. However, in the case of **Shabbat, the beginning** of a daily offering of the weekday **is not fit to override** Shabbat, since by definition it must be brought on its appropriate day. Therefore, **its end also does not override** Shabbat in the event that limbs remain from Friday’s daily offering.


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

לְרַב חִסְדָּא לָא קַשְׁיָא: סוֹפוֹ כִּתְחִילָּתוֹ (תְּחִילָּתוֹ) לֵית לֵיהּ. שַׁבָּת דְּהוּתְּרָה הִיא בְּצִיבּוּר — סוֹפוֹ נָמֵי דָּחֵי.

**William Davidson Edition - English:**
And it is also **not difficult to the** opinion of **Rav Ḥisda,** because **he does not hold** that **its end is like its beginning.** Rather, he has the following reasoning: The prohibitions of **Shabbat** are not merely overridden **in** the case of **a communal** offering, but they are actually **permitted,** such that there is no need to try to avoid performing the necessary labors when sacrificing it. Therefore, **its end also overrides** Shabbat.


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

טוּמְאָה, דִּדְחוּיָה הִיא בְּצִיבּוּר, תְּחִלָּתוֹ דְּעִיקַּר כַּפָּרָה — דָּחֵי, סוֹפוֹ דְּלָאו עִיקַּר כַּפָּרָה — לָא דָּחֵי.

**William Davidson Edition - English:**
However, in the case of the prohibition to bring an offering in a state of **ritual impurity, which is** merely **overridden in** the case of **a communal** offering, it is preferable to avoid doing so. Therefore, **the beginning of** its sacrifice, i.e., its slaughter and the sprinkling of its blood, and its burning, **which is the essential** stage that provides **atonement, overrides** the prohibition and should be done even in a state of ritual impurity. However, **its end,** i.e., the burning of the sacrificial parts, **which is not the essential** stage that provides **atonement, does not override** the prohibitions.


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

אִיתְּמַר: הַמְכַבֶּה אֵשׁ מַחְתָּה וּמְנוֹרָה, אַבָּיֵי אָמַר: חַיָּיב, רָבָא אָמַר: פָּטוּר.

**William Davidson Edition - English:**
The Torah prohibits the fire on the altar to be extinguished: “A perpetual fire shall be kept burning on the altar, it shall not go out” (Leviticus 6:6). With regard to this prohibition, an amoraic dispute **was stated:** With regard to **one who extinguishes the fire of** the coals that are taken with **the coal pan** for the incense on Yom Kippur **or** the fire **of** the coals that are taken in order to light **the candelabrum, Abaye said: He is liable. Rava said: He is not liable.**


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

דְּכַבְּיַיהּ בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ, דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דְּחַיָּיב. כִּי פְּלִיגִי דְּאַחֲתַיהּ אַאַרְעָא וְכַבְּיַיהּ. אַבָּיֵי אָמַר: חַיָּיב, אֵשׁ הַמִּזְבֵּחַ הוּא, רָבָא אָמַר: פָּטוּר, כֵּיוָן דְּנַתְּקַהּ — נַתְּקַהּ.

**William Davidson Edition - English:**
The Gemara elaborates on the dispute: In a case **where one extinguished** a coal while still standing **upon the top of the altar, everyone agrees that he is liable.** This is because the verse explicitly is referring to extinguishing a flame “upon the altar.” **When they disagree,** it is in a case **where he brought** the coals **down to ground** level **and extinguished** a coal there. **Abaye said: He is liable,** since it is still considered **fire of the altar. Rava said: He is not liable,** because **once it has been removed** from the altar **it is** considered **removed** and no longer part of the altar’s fire. Therefore, the prohibition does not apply to it.


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

אֶלָּא הָא דְּאָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: הַמּוֹרִיד גַּחֶלֶת מֵעַל גַּבֵּי הַמִּזְבֵּחַ וְכִיבָּהּ חַיָּיב, כְּמַאן? כְּאַבַּיֵּי!

**William Davidson Edition - English:**
The Gemara asks: **But** if so, with regard to **this** ruling **that Rav Naḥman said** that **Rabba bar Avuh said: One who takes down a coal from upon the altar and extinguishes it is liable, in accordance with whose** opinion is he ruling? Could he possibly be ruling **in accordance with** the opinion of **Abaye?** Certainly not. In disputes between Abaye and Rava, the *halakha* follows Rava.


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

אֲפִילּוּ תֵּימָא כְּרָבָא, הָתָם לָא אִינְּתִיק לְמִצְוָתַהּ, הָכָא אִינְּתִיקָה לְמִצְוָתַהּ.

**William Davidson Edition - English:**
The Gemara explains: **You can even say** his ruling **is in accordance with** the opinion of **Rava** by making the following distinction: **There,** in the ruling of Rav Naḥman, the coal **was not removed to fulfill its mitzva.** Therefore, it is still considered to be part of the fire of the altar and the prohibition still applies. Whereas, **here,** in the dispute between Abaye and Rava, this is a case of coal that **was removed to fulfill its mitzva.** Therefore, it is associated with its mitzva and no longer considered the fire of the altar.


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

אִיכָּא דְּאָמְרִי.

**William Davidson Edition - English:**
**There are** those **who say** a different version of the dispute:


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

דְּאַחֲתַיהּ אַאַרְעָא וְכַבְּיַיהּ, דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דְּפָטוּר. כִּי פְּלִיגִי, דְּכַבְּיַּיהּ בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ, אַבָּיֵי אָמַר: חַיָּיב, אֵשׁ הַמִּזְבֵּחַ הוּא, רָבָא אָמַר: פָּטוּר, כֵּיוָן דְּנַתְּקַהּ — נַתְּקַהּ.

**William Davidson Edition - English:**
In a case **where he brought** the coals **down to the ground and extinguished** a coal there, **everyone agrees that he is not liable. When they disagree** it is in a case **where one extinguished** a coal while still standing **upon the top of the altar. Abaye said: He is liable,** since it is still considered **fire of the altar. Rava said: He is not liable,** because **once it has been removed** from the altar **it is** considered **removed** and no longer part of the altar’s fire. Therefore, the prohibition does not apply to it.


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

אֶלָּא הָא דְּאָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: הַמּוֹרִיד גַּחֶלֶת מֵעַל גַּבֵּי הַמִּזְבֵּחַ וְכִבָּהּ — חַיָּיב, כְּמַאן? לָא כְּאַבַּיֵּי וְלָא כְּרָבָא! הָתָם לָא אִינְּתִיק לְמִצְוָתַהּ, הָכָא אִינְּתִיק לְמִצְוָתַהּ.

**William Davidson Edition - English:**
The Gemara asks: **But** if so, with regard to **this** ruling **that Rav Naḥman said** that **Rabba bar Avuh said: He who takes down a coal from upon the altar and extinguishes it is liable, in accordance with whose** opinion is his ruling? It would appear that it is **neither in accordance with** the opinion of **Abaye, nor in accordance** with the opinion of **Rava.** The Gemara explains: You can even say that his ruling is in accordance with the opinion of Rava by making the following distinction: **There,** in the ruling of Rav Naḥman, the coal **was not removed to fulfill its mitzva;** it is therefore still considered to be part of the fire of the altar and the prohibition applies. Whereas, **here,** in the dispute between Abaye and Rava, this is a case of coal that **was removed to fulfill its mitzva,** and it is therefore associated with its mitzva and no longer considered the fire of the altar.


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

**הֲדַרַן עֲלָךְ טָרַף בַּקַּלְפִּי**