Jerusalem Talmud Pesachim 6:3

משנה: הֵשִׁיב רַבִּי עֲקִיבָה הַזָּייָה תוֹכִיחַ שֶׁהִיא מִצְוָה וְהִיא מִשּׁוּם שְׁבוּת וְאֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת. אַף אַתָּה אַל תִּתְמַהּ עַל אֵילּוּ שֶׁאַף עַל פִּי שֶׁהֵן מִצְוָה וְהֵן מִשּׁוּם שְׁבוּת לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רִבִּי אֱלִיעֶזֶר וְעָלֶיהָ אֲנִי דָן. מָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה דּוֹחָה אֶת הַשַּׁבָּת. הַזָּייָה שֶׁהִיא מִשּׁוּם שְׁבוּת לֹא תִדְחֶה אֶת הַשַּׁבָּת. אָמַר לוֹ רִבִּי עֲקִיבָה אוֹ חִלּוּף מָה אִם הַזָּייָה שֶׁהִיא מִשּׁוּם שְׁבוּת אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת אַף שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה לֹא תִדְחֶה אֶת הַשַּׁבָּת. אָמַר לוֹ רִבִּי אֱלִיעֶזֶר. עֲקִיבָה עָקַרְתָּ מַה שֶּׁכָּתוּב בַּתּוֹרָה, בֵּין הָעַרְבַּיִם בְּמוֹעֲדוֹ בֵּין בַּחֹל בֵּין בַּשַּׁבָּת. אָמַר לוֹ רַבִּי הָבֵא לִי מוֹעֵד לָאֵלּוּ כַּמּוֹעֵד בַּשְּׁחִיטָה. כְּלָל אָמַר רִבִּי עֲקִיבָה כָּל־מְלָאכָה שֶׁאֶיפְשָׁר לָהּ לֵיעֻשׂוֹת מֵעֶרֶב שַׁבָּת אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת. שְׁחִיטָה שֶׁאֵי אֶיפְשָׁר לָהּ לֵיעָשׂוֹת מֵעֶרֶב שַׁבָּת דּוֹחָה אֶת הַשַּׁבָּת׃ MISHNAH: Rebbi Aqiba answered, sprinkling⁶⁸Purifying a person impure by the impurity of the dead by sprinkling with water containing of the ashes of the Red Cow. In Second Temple times this was a public act (Parah 11:4" href="/Mishnah_Parah.11.4">Mishnah Parah 11:4) not performed on the Sabbath. is a counter example, for it is a commandment and because of Sabbath rest does not push aside the Sabbath⁶⁹If the 14th of Nisan is a Sabbath and a person’s seventh day of impurity falls on that day, he may not be purified by sprinkling, but this is not biblically forbidden, and he has to celebrate his Pesaḥ on the 14th of Iyar. Cf. Pesachim 6:3:1" href="/Jerusalem_Talmud_Pesachim.6.3.1">Mishnaiot 3,Pesachim 4:1:1-9:1" href="/Jerusalem_Talmud_Pesachim.4.1.1-9.1">4.. So you should not wonder about these⁵⁵The Mishnah is a continuation of Pesachim 6:1:1-18" href="/Jerusalem_Talmud_Pesachim.6.1.1-18">Mishnah 1, where R. Eliezer holds that all actions needed for the Pesaḥ push aside the Sabbath. The discussion in particular is about the list of rabbinically prohibited actions at the end of Pesachim 6:1:1-18" href="/Jerusalem_Talmud_Pesachim.6.1.1-18">Mishnah 1, which are permitted by R. Eliezer but prohibited by the Sages (represented by R. Joshua.), even though they are commandments and because of Sabbath rest but shall not push aside the Sabbath.
Rebbi Eliezer said to him, about this I am arguing. Since slaughter, which is work, pushes the Sabbath aside, sprinkling, which is because of Sabbath rest, shall push aside the Sabbath. Rebbi Aqiba said to him, or the other way. Since sprinkling, which is because of Sabbath rest, does not push aside the Sabbath, slaughter, which is work, shall not push the Sabbath aside⁸⁶Since it is agreed that the obligation to slaughter the Pesaḥ on the Sabbath if it is the 14th of Nisan is a biblical decree (Halakhah 6:1), what R. Aqiba proves is that biblical and rabbinic decrees cannot be compared in formal or informal arguments de minore ad majus..
Rebbi Eliezer said to him, Aqiba! You uprooted what is written in the Torah, between the evenings, at its fixed time⁸⁷Numbers.9.2">Num. 9:2., whether on weekdays or on the Sabbath. He answered him, Rabbi, bring me a fixed time for these similar to the fixed time for slaughter⁸⁸There is no biblical authorization for preparations of the Pesaḥ to be executed in violation of Sabbath rules.. Rebbi Aqiba formulated a principle: Anything which can be done on Friday does not push the Sabbath aside. Slaughter which cannot be done on Friday pushes the Sabbath aside.

הלכה: שְׁלשׁ עֶשְׂרֶה שָׁנָה עָשָׂה רִבִּי עֲקִיבָה נִכְנַס אֶצֶל רִבִּי לִיעֶזֶר וְלֹא הָיָה יוֹדֵעַ בוֹ. וְזוֹ הִיא תְּחִילַּת תְשׁוּבָתוֹ הָרִאשׁוֹנָה לִפְנֵי רִבִּי לִיעֶזֶר. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. הֲלֹ֨א זֶ֤ה הָעָם֙ אֲשֶֽׁר מָאַסְתָּ בּ֔וֹ צֵא־נָ֥א עַתָּ֖ה וְהִלָּ֥חֶם בּֽוֹ׃ HALAKHAH: Thirteen years did Rebbi Aqiba enter at Rebbi Eliezer’s and he did not take notice of him. This is his first retort before Rebbi Eliezer. Rebbi Joshua said to him, is this not the people which you despised; go now and fight against it⁷⁶Judges.9.38">Jud. 9:38..

תַּמָּן תַּנִּינָן. אֵי זוֹ הִיא דֶרֶךְ רְחוֹקָה מִן הַמּוֹדִיעִית וְלַחוּץ. וּכְמִידָּתָהּ לְכָל רוּחַ. דִּבְרֵי רִבִּי [עֲקִיבָא. רִבִּי אֱלִעֶזֶר אוֹמֵר. מֵאַסְקוּפַּת עֲזָרָה וְלַחוּץ.] אָמַר רִבִּי יוֹחָנָן. לֹא אָמַר רִבִּי לִיעֶזֶר אֶלָּא לְפוֹטְרוֹ מִן הַהִכָּרֵת. אָמַר רִבִּי לָֽעְזָר. מַתְנִיתָא אָֽמְרָה כֵן. הֵשִׁיב רַבִּי עֲקִיבָה. הַזָּייָה תוֹכִיחַ. שֶׁהִיא מִצְוָה. ומִצְוָה לְהַזּוֹת. תִּיפְתָּר שֶׁחָל יוֹם הַשְּׁבִיעִי שֶׁלּוֹ לִהְיוֹת בָּאַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. שֶׁאִילּוּ חוֹל הָיָה. הָיָה מַזֶּה עָלָיו וְאַחַר כָּךְ בָּא וְשׁוֹחֵט לוֹ אֶת פִּסְחוֹ וְהוּא נִכְנַס וְאוֹכְלוֹ בָעֶרֶב. מִכֵּיוָן שֶׁהִיא שַׁבָּת וְאֵינוֹ מַזֶּה עָלָיו נִמְצָא מִתְעַכֵּב מִן הַמִּצְוֹת. אָמַר רַב הוֹשַׁעְיָה. תִּיפְתָּר שֶׁחָל יוֹם הַשְּׁבִיעִי שֶׁלּוֹ לִהְיוֹת בִּשְׁלשָׁה עָשָׂר שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. שֶׁאִילּוּ חוֹל הָיָה. הָיָה מַזֶּה עָלָיו וּלְמָחָר הוּא בָא וְשׁוֹחֵט לוֹ אֶת פִּסְחוֹ וְהוּא נִכְנַס וְאוֹכְלוֹ לָעֶרֶב. מִכֵּיוָן שֶׁהִיא שַׁבָּת וְאֵינוֹ מַזֶּה עָלָיו נִמְצָא מִתְעַכֵּב מִן הַמִּצְוֹת. אַשְׁכַּח תַּנֵּי כְהָדֵין קַדְמַייָא. There⁷⁷Pesachim 9:2:1" href="/Jerusalem_Talmud_Pesachim.9.2.1">Mishnah 9:2., we have stated: “What is ‘far away’⁷⁸That a person at this place on the 14th of Nisan is not obligated to bring his Pesaḥ on the 14th of Nisan (Numbers.9.13">Num. 9:13).? From Modiin and farther away, and in the same distance in every direction, the words of Rebbi Aqiba. Rebbi Eliezer says, from the doorstep⁷⁹Accadic askuppu. of the Temple courtyard and farther away.” Rebbi Joḥanan said, Rebbi Eliezer said this only not to make him liable for extirpation⁸⁰But he will agree that anybody within commuting distance to the Temple is obligated by a positive commandment (Numbers.9.2">Num.9:2) to offer the Pesaḥ.. Rebbi Eleazar said, the Mishnah implies this: “Rebbi Aqiba answered him, sprinkling is a counter example, for it is a commandment.” Is it a commandment to sprinkle⁸¹The purification from the impurity of the dead is an obligation for anybody coming to the Sanctuary. If he is not going there, there is no obligation to be sprinkled on.? Explain it that his seventh day happened to be the Fourteenth which fell on a Sabbath. If it had been a weekday, one would have sprinkled on him, then he would have come, slaughtered his Pesaḥ⁸²This is an inexact statement. The person who was sprinkled with the water containing the ashes of the Red Cow on the 3^rd and 7^th days of his impurity and then immerses himself in a miqweh is able to enter the sanctuary and eat sancta after sundown (Numbers.19.19">Num. 19:19). This means that another person has to slaughter the Pesaḥ for him; but he can then come and eat from the sacrifice in the night. Rav Hoshaia holds that one may not slaughter for a person who could not slaughter by himself; therefore he has to transfer the situation to the 13th., and entered and eaten it in the evening. Because it is a Sabbath and one does not sprinkle on him, it results that he his prevented from fulfilling the commandment. Rav Hoshaia said, explain it that his seventh day happened to be the Thirteenth which fell on a Sabbath. If it had been a weekday, one would have sprinkled on him, then the next day he would have come, slaughtered his Pesaḥ, and entered and eaten it in the evening. Because it is a Sabbath and one does not sprinkle on him, it results that he is prevented from fulfilling the commandment. It was found stated⁸³A baraita (not quoted) supports R. Eleazar against Rav Hoshaia. following the first [explanation].

אָמַר רִבִּי יוּדָה בַּר פָּזִי. תִּיפְתָּר כְּמָאן דְּאָמַר. מֵאַסְקוּפַּת יְרוּשָׁלֵם וְלַחוּץ. מֵשִׁיבִין דָּבָר מִחוּץ לִירוּשָׁלֵם עַל דָּבָר שֶׁבִּירוּשָׁלֵם Rebbi Jehudah bar Pazi said, explain it following him who said, from the doorstep of Jerusalem and outside. Would one object from outside Jerusalem to something inside Jerusalem⁸⁴S. Liebermann has noted that this statement refers to Tosephta 8:2 where R. Eliezer defines “far away” as “outside the place where [the Pesaḥ] is consumed” and argues by comparing Pesaḥ to Second Tithe. Both definitions point to Jerusalem, and not the Temple courtyard, as R. Eliezer’s “not far away”; else one would compare “outside of Jerusalem” with “inside Jerusalem (but outside the Temple enclosure).” The version of the Tosephta is supported against the version of the Mishnah.?

וְאִית בַּר נַשׁ אֲמַר לְרַבֵּיהּ. אוֹ חִילּוּף. לְפִי שֶׁהָיָה רִבִּי לִיעֶזֶר מְלַמְּדוֹ הֲלָכָה וּבָא שֶׁאֵין חֲגִיגָה דוֹחָה שַׁבָּת וְכָפַר בּוֹ בִּשְׁעַת הָדִּין. לְפוּם כֵּן הוּא אֲמַר לֵיהּ. אוֹ חִילּוּף. Is there anybody who says to his teacher, it is the other way around? Since Rebbi Eliezer was teaching him practice currently that the festival offering does not push aside the Sabbath and he objected to him at the time of argument, therefore he told him, it is the other way around⁸⁵This refers to their discussion in Pesachim 6:3:1" href="/Jerusalem_Talmud_Pesachim.6.3.1">Mishnah 4. S. Liebermann points out that the use of כָּפַר in the meaning of “contradict” is characteristic of Sifry zuṭa, and the remark refers to the formulation of the Mishnaic discussion in Sifry zuṭa Behaˋalotekha 9(2)..

תַּנֵּי. רִבִּי לִיעֶזֶר אוֹמֵר. כְּשֵׁם שֶׁהַשְּׁחִיטָה דוֹחָה שַׁבָּת. כָּךְ מַכְשִׁירֵי שְׁחִיטָה דוֹחִין אֶת הַשַּׁבָּת. אָמַר לוֹ רִבִּי עֲקִיבָה. לֹא. אִם אָמַרְתָּ בִשְׁחִיטָה שֶׁאֵי אֶיפְשַׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת דּוּחָה אֶת הַשַּׁבָּת. תֹּאמַר בְּמַכְשִׁירֵי שְׁחִיטָה שֶׁאֶיפְשַׁר לָהֶם לֵיעֲשׂוֹת מֵעֶרֶב שַׁבָּת (אֵין) דּוֹחִין אֶת הָשַּׁבָּת. אָמַר לוֹ רִבִּי אֱלִיעֶזֶר. אֵימוֹרֵי צִיבּוּר יוֹכִיחוּ. שֶׁהוּא יָכוֹל לַעֲשׂוֹתָן מוֹצָאֵי שַׁבָּת וַהֲרֵי הֵן דּוֹחִין אֶת הַשַּׁבָּת. מַה לִי מַכְשִׁירֵי שְׁחִיטָה לִפנֵי שְׁחִיטָה. מַה לִי מַכְשִׁירֵי שְׁחִיטָה לְאַחַר שְׁחִיטָה. אָמַר לוֹ רִבִּי עֲקִיבָה. מַה לְמַכְשִׁירֵי שְׁחִיטָה לְאַחַר שְׁחִיטָה דּוֹחִין אֶת הָשַּׁבָּת שֶׁכְּבָר דָּחָת שְׁחִיטָה אֶת הַשַּׁבָּת. יִדְחוּ מַכְשִׁירֵי שְׁחִיטָה לִפנֵי שְׁחִיטָה וְאַדַּיִין לֹא דָחָת שְׁחִיטָה אֶת הַשַּׁבָּת. דָּבָר אַחֵר. שֶׁאִם יִמָּצֵא הַזֶּבַח פָּסוּל וְנִמְצָא דוֹחֶה אֶת הַשַּׁבָּת בְּלֹא שְׁחִיטָה. ⁹⁰These paragraphs also are Šabbat 19 (17a line 16), Pesachim 6:1:19-3:2" href="/Jerusalem_Talmud_Pesachim.6.1.19-3.2">Notes 66–76. The origin of the first paragraph is here, the second (of which part of the introduction and a sentence are missing here) is from there. It was stated: “Rebbi Eliezer says, just as slaughter pushes the Sabbath aside so the preparations of slaughter push the Sabbath aside. Rebbi Aqiba said to him, no. If you speak about slaughter which is impossible to be done on Friday and pushes the Sabbath aside, what can you infer about preparations of slaughter than can be done on Friday, should they push the Sabbath aside? Rebbi Eliezer said to him, the public parts shall prove which he could do after the Sabbath and which nevertheless push aside the Sabbath. What is the difference between preparations of slaughter before the slaughter and preparations of slaughter after slaughter? Rebbi Aqiba said to him, about preparations of slaughter after slaughter which push aside the Sabbath when the slaughter already had pushed away the Sabbath, what does this imply for preparations of slaughter before slaughter when the slaughter had not yet pushed away the Sabbath? Another explanation: Maybe the sacrifice would be found disqualified, then it turned out that the Sabbath was pushed aside without a slaughter.”

גַּבֵּי [תִינּוֹק] מַה אִית לָךְ. שֶׁמָּא יְחֶלֶה הַתִּינּוֹק וְנִמְצָא דוֹחֶה אֶת הַשַּׁבָּת בְּלֹא מִילָה. הָתִיבוּן. הֲרֵי מִזְבֵּחַ שֶׁנָּפַל בַּשַׁבָּת. הֲרֵי אֵינוֹ רָאוּי לִיבָּנוֹת מֵאֶתְמוֹל. הַגַּע עַצְמָךְ שֶׁנּוֹלְדָה לוֹ יַבּוֹלֶת. הֲרֵי אֵינוֹ רָאוּי לְחוֹתְכָהּ בַּשַׁבָּת. מִין יַבּוֹלֶת רְאוּיָה לִיחָתֵךְ מֵאֶתְמוֹל. הַגַּע עַצְמָךְ שֶׁחָל יוֹם הַשְּׁבִיעִי שֶׁלּוֹ לִהְיוֹת בַּשַׁבָּת. הֲרֵי אֵינוֹ רָאוּי לְהַזּוֹת בַּשַׁבָּת. מִן הַזָּיָיה רְאוּיָה לִהְיוֹת מֵאֶתְמוֹל. What can you say [about a baby]? Maybe the baby would become sick; then the Sabbath would be pushed aside without circumcision. They objected: If the altar collapsed on the Sabbath, it will not be possible to build on the Sabbath!⁹¹Added from K: Some kind of altar can be built the day before. Think of it, if it developed a wart? It cannot be cut on the Sabbath! Warts can be cut on the day before. Think of it, if his Seventh day falls on a Sabbath, there cannot be sprinkling on the Sabbath⁸¹The purification from the impurity of the dead is an obligation for anybody coming to the Sanctuary. If he is not going there, there is no obligation to be sprinkled on.! Sprinkling may be done on the day before.