Guémara
Traduction française en préparation — version anglaise (Steinsaltz) : § The Gemara cites further discussion of the two sheep and the two loaves of Shavuot: The Sages taught in a baraita: The two sheep of Shavuot consecrate the two loaves that accompany them only by means of their slaughter.
תָּנוּ רַבָּנַן: כִּבְשֵׂי עֲצֶרֶת אֵין מְקַדְּשִׁין אֶת הַלֶּחֶם אֶלָּא בִּשְׁחִיטָה.
Traduction française en préparation — version anglaise (Steinsaltz) : How so? If one slaughtered the sheep for their own sake, as the peace offerings that are supposed to be sacrificed on Shavuot, and then the priest sprinkled their blood on the altar for their own sake, then the loaves are consecrated. But if one slaughtered them not for their own sake, and the priest sprinkled their blood not for their own sake, the loaves are not consecrated. If one slaughtered them for their own sake and he sprinkled their blood not for their own sake, the loaves are partially consecrated, but they are not fully consecrated. This is the statement of Rabbi Yehuda HaNasi. Rabbi Elazar, son of Rabbi Shimon, says: The loaves are never consecrated at all until one slaughters the offerings for their own sake and sprinkles their blood for their own sake.
כֵּיצַד? שְׁחָטָן לִשְׁמָן, וְזָרַק דָּמָן לִשְׁמָן – קָדַשׁ הַלֶּחֶם. שְׁחָטָן שֶׁלֹּא לִשְׁמָן, וְזָרַק דָּמָן שֶׁלֹּא לִשְׁמָן – לֹא קָדַשׁ הַלֶּחֶם. שְׁחָטָן לִשְׁמָן, וְזָרַק דָּמָן שֶׁלֹּא לִשְׁמָן – הַלֶּחֶם קָדוֹשׁ וְאֵינוֹ קָדוֹשׁ, דִּבְרֵי רַבִּי. רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר: לְעוֹלָם אֵינוֹ קָדוֹשׁ עַד שֶׁיִּשְׁחוֹט לִשְׁמָן וְיִזְרוֹק דָּמָן לִשְׁמָן.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: What is the reasoning of Rabbi Yehuda HaNasi, who holds that the slaughtering of the sheep partially consecrates the loaves even without the sprinkling of the blood?
מַאי טַעְמָא דְּרַבִּי?
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers: It is based on the fact that it is written concerning the ram brought by the nazirite when he completes his naziriteship: “And he shall offer the ram for a sacrifice [zevaḥ] of peace offerings to the Lord, with the basket of unleavened bread” (Numbers 6:17). Since the verse uses the word zevaḥ, which also means slaughter, and the verse then makes reference to the loaves, that is to say that it is specifically the slaughter that consecrates the loaves that accompany the offering. Similarly, the slaughter of the sheep brought as peace offerings on Shavuot consecrates the accompanying two loaves, as the halakha of the loaves of Shavuot is derived from that of the loaves of the nazirite.
דִּכְתִיב ״וְאֶת הָאַיִל יַעֲשֶׂה זֶבַח שְׁלָמִים לַה׳ עַל סַל הַמַּצּוֹת״, לְמֵימְרָא דִּשְׁחִיטָה מְקַדְּשָׁא.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: And what is the reasoning of Rabbi Elazar, son of Rabbi Shimon, who holds that the slaughtering and sprinkling of the blood together consecrate the loaves? The Gemara answers: He derives it from the term: “He shall offer,” which he understands to mean that the loaves are not consecrated until the priest performs all of the actions included in the sacrificial rites of that offering, including the sprinkling of the blood.
וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: ״יַעֲשֶׂה״ – עַד שֶׁיַּעֲשֶׂה כָּל עֲשִׂיּוֹתָיו.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: And according to Rabbi Yehuda HaNasi also, isn’t it written: “He shall offer,” which indicates that the loaves are consecrated only once the blood has been sprinkled on the altar? The Gemara answers: If it were written: A sacrifice [zevaḥ] he shall offer, it would be as you are saying that he should slaughter it and then perform a further action, i.e., sprinkling the blood, in order to consecrate the loaves. Now that it is written: “He shall offer the ram for a sacrifice [zevaḥ],” it should be understood as: By what means should he offer the ram in order to consecrate the loaves? By means of slaughtering [zeviḥa].
וְרַבִּי נָמֵי הָכְתִיב ״יַעֲשֶׂה״? אִי כְּתִיב ״זֶבַח יַעֲשֶׂה״ – כִּדְקָאָמְרַתְּ, הַשְׁתָּא דִּכְתִיב ״יַעֲשֶׂה זֶבַח״ – בְּמָה יַעֲשֶׂה? בִּזְבִיחָה.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: And according to Rabbi Elazar, son of Rabbi Shimon, isn’t it written: “A sacrifice [zevaḥ],” indicating that slaughtering alone consecrates the loaves? The Gemara answers: He requires that expression for that which Rabbi Yoḥanan says, as Rabbi Yoḥanan says that everyone, including Rabbi Elazar, son of Rabbi Shimon, concedes that the loaves must be in existence at the time of the slaughter.
וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, הָכְתִיב ״זֶבַח״? הָהוּא מִיבְּעֵי לֵיהּ לְכִדְרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן: הַכֹּל מוֹדִים שֶׁצָּרִיךְ שֶׁיְּהֵא לֶחֶם בִּשְׁעַת שְׁחִיטָה.
Traduction française en préparation — version anglaise (Steinsaltz) : § The Gemara asks: What is meant by Rabbi Yehuda HaNasi’s statement in the baraita that if one slaughtered the sheep for their own sake and sprinkled their blood not for their own sake, then the loaves are partially consecrated, but they are not fully consecrated? Abaye says: The loaves are consecrated by means of the slaughtering, but their consecration is not complete. Rava says: The loaves are fully consecrated by means of the slaughtering, but they are not thereby permitted to be eaten.
מַאי ״קָדוֹשׁ וְאֵינוֹ קָדוֹשׁ״? אַבָּיֵי אָמַר: קָדוֹשׁ וְאֵינוֹ גָּמוּר. רָבָא אָמַר: קָדוֹשׁ וְאֵינוֹ נִיתָּר.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: What is the practical difference between them? Everyone concedes that the loaves may not be eaten as a result of this slaughtering. The Gemara answers: The practical difference between them is the ability to transfer sanctity to their redemption money. According to Abaye, who holds that the loaves are not completely consecrated, they do not transfer sanctity to their redemption money if one tries to redeem them for money. According to Rava, who holds that the loaves are completely consecrated, they transfer sanctity to their redemption money.
מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ לְמִיתְפַּס פִּדְיוֹנוֹ: לְאַבָּיֵי – לָא תָּפֵיס פִּדְיוֹנוֹ, לְרָבָא – תָּפֵיס פִּדְיוֹנוֹ.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: Granted, according to Rava, who holds that according to Rabbi Yehuda HaNasi the loaves are completely sanctified, that is the difference between the opinions of Rabbi Yehuda HaNasi and Rabbi Elazar, son of Rabbi Shimon. But according to Abaye, what difference is there between the opinions of Rabbi Yehuda HaNasi and Rabbi Elazar, son of Rabbi Shimon?
בִּשְׁלָמָא לְרָבָא, הַיְינוּ דְּאִיכָּא בֵּין רַבִּי לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן. אֶלָּא לְאַבָּיֵי, מַאי אִיכָּא בֵּין רַבִּי לְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן?
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers: The practical difference between them is with regard to whether the loaves are rendered unfit by means of leaving the Temple courtyard after the slaughtering of the offering. According to Rabbi Yehuda HaNasi, the loaves are rendered unfit if they leave the courtyard. According to Rabbi Elazar, son of Rabbi Shimon, who holds that the loaves are not consecrated, they are not rendered unfit if they leave the courtyard.
אִיכָּא [בֵּינַיְיהוּ] לְאִיפְּסוֹלֵי בְּיוֹצֵא.
Traduction française en préparation — version anglaise (Steinsaltz) : § The Gemara continues the discussion of the dispute between Rabbi Yehuda HaNasi and Rabbi Elazar, son of Rabbi Shimon, concerning the consecration of the two loaves by means of the slaughter and sprinkling of the blood of the sheep of Shavuot. Rabbi Shmuel bar Rav Yitzḥak raised a dilemma before Rabbi Ḥiyya bar Abba: In the case of a communal peace offering of two sheep that accompany the two loaves on Shavuot that one slaughtered for their sake but the priest sprinkled their blood not for their sake, concerning those accompanying loaves, what is the halakha with regard to eating them?
בְּעָא מִינֵּיהּ רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק מֵרַבִּי חִיָּיא בַּר אַבָּא: כִּבְשֵׂי עֲצֶרֶת שֶׁשְּׁחָטָן לִשְׁמָן, וְזָרַק דָּמָן שֶׁלֹּא לִשְׁמָן – אוֹתוֹ הַלֶּחֶם מַהוּ בַּאֲכִילָה?