Traité Menachot

Traduction française en préparation — version anglaise (Steinsaltz) : I could say to you that he holds in accordance with the opinion of the Rabbis that the entire animal should be flayed.

Traduction française en préparation — version anglaise (Steinsaltz) : Alternatively, it is possible that Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, states his ruling only there, in the case of the Paschal offering, where the requirements for the Most High, i.e., the Temple service, have been fulfilled, and therefore there is no need to desecrate the Shabbat. But here, where the community must bring a select tenth of an ephah and therefore the requirements for the Most High have not been fulfilled, and it is necessary to desecrate the Shabbat, say that he holds in accordance with the opinion of the Rabbis, that one reaps the same amount of barley on Shabbat as during the week.

Traduction française en préparation — version anglaise (Steinsaltz) : Rather, Rabba said: Rabbi Yishmael and Rabbi Ḥanina, the deputy High Priest, said the same thing. As we learned in the mishna that Rabbi Ḥanina, the deputy High Priest, says: On Shabbat the barley was reaped by an individual with one sickle and with one basket into which the barley was placed; and during the week, it was reaped by three people with three baskets and with three sickles. And the Rabbis say: Both on Shabbat and during the week, it was reaped by three people with three baskets and with three sickles.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara explains Rabba’s comparison: Doesn’t Rabbi Ḥanina, the deputy High Priest, say there, with regard to the process of gathering the barley, that since it is possible to reap by means of one person, we do not exert ourselves to reap it by means of three? Here, too, Rabbi Yishmael maintains that since it is possible to bring the omer meal offering from three se’a of barley, we do not exert ourselves on Shabbat to bring it from five se’a.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara rejects this comparison: From where is this conclusion reached? Perhaps Rabbi Yishmael states his ruling only here, because there is no greater publicity of the event achieved by using five se’a rather than three. But there, in the case of reaping the barley, where there is greater publicity of the event through the involvement of more people, one can say that he holds in accordance with the opinion of the Rabbis.

Traduction française en préparation — version anglaise (Steinsaltz) : Alternatively, perhaps Rabbi Ḥanina, the deputy High Priest, states his ruling only there, as whether one individual or three people reap, the rite is still being performed in its proper manner for the requirement of the Most High. But here, when only three se’a are used, and the rite is not being performed in its proper manner for the requirement of the Most High, as five se’a are usually needed, say that he holds in accordance with the opinion of the Rabbis that on Shabbat the mitzva is performed in the same manner as on a weekday.

Traduction française en préparation — version anglaise (Steinsaltz) : Rather, Rav Ashi said: Rabbi Yishmael and Rabbi Yosei said the same thing. As we learned in a mishna (Rosh HaShana 21b): Whether the new moon was seen clearly [ba’alil] by everyone or whether it was not seen clearly, one may desecrate the Shabbat in order to testify about its appearance. Rabbi Yosei says: If the moon was clearly seen, witnesses may not desecrate the Shabbat for it, as other witnesses located nearer to the court will certainly testify. If these distant witnesses go to court to testify, they will desecrate Shabbat unnecessarily.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara explains Rav Ashi’s comparison: Didn’t Rabbi Yosei say there: Since it is possible to receive testimony about the new moon without further witnesses, we do not exert ourselves and travel on Shabbat? Here, too, Rabbi Yishmael holds that since it is possible to bring the omer meal offering from three se’a of barley, we do not exert ourselves on Shabbat to bring it from five se’a.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara rejects this comparison: From where do you draw this conclusion? Perhaps Rabbi Yishmael states only here that three se’a are brought on Shabbat, as there is no concern that ultimately you will cause people to stumble in the future and refrain from bringing the omer offering. But there, in the case of witnesses testifying about the new moon, he concedes that all potential witnesses may travel on Shabbat because if not, you will cause them to stumble in the future. People will say: Why should we go to such trouble, as our testimony is unnecessary? Yet at some point they will be needed, and no witnesses will come to the court. Therefore, in that case one can say that Rabbi Yishmael agrees with this reasoning and holds in accordance with the opinion of the Rabbis.

Traduction française en préparation — version anglaise (Steinsaltz) : Alternatively, it is possible that Rabbi Yosei states his ruling only there, with regard to the new moon, as this is not a requirement for the Most High, and therefore Shabbat may not be desecrated. But here, as the omer meal offering is a requirement for the Most High, and therefore Shabbat may be desecrated for it, say that Rabbi Yosei holds in accordance with the opinion of the Rabbis that on Shabbat the mitzva is performed in the same manner as on a weekday.

Traduction française en préparation — version anglaise (Steinsaltz) : § It was stated in a baraita (Tosefta, Pesaḥim 5:7): If one mistakenly slaughtered two communal sin offerings, e.g., the goat offerings of a Festival, on a Festival that occurred on Shabbat, and only one was required, Rabba said, and some say it was Rabbi Ami who said: He is liable for the second, superfluous communal sin offering, but is exempt for the first. And this is the halakha even if he achieved atonement with the second offering, e.g., if the blood of the first offering was spilled after the slaughter of the second. And this is the halakha even if the first offering was found to be gaunt and thereby disqualified as an offering, which meant that only the second offering was fit.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: And in a case where the first animal was found to be gaunt, did Rabba really say this? But doesn’t Rabba say that if one had before him two communal sin offerings on Shabbat, one choice animal and one gaunt, and he slaughtered the choice one and then slaughtered the gaunt one, he is liable for the gaunt animal, as it should not have been slaughtered. But if he first slaughtered the gaunt one and subsequently slaughtered the choice animal, he is exempt for slaughtering the choice animal. And moreover, members of the court say to him after he slaughtered the gaunt animal: Bring the choice animal and slaughter it ab initio. If so, in a case where the first animal was found to be gaunt, he certainly should not be liable for slaughtering the second.