Traité Sanhedrin

Traduction française en préparation — version anglaise (Steinsaltz) : or uncircumcised in flesh may enter My Temple” (Ezekiel 44:9).

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: From where do we derive that it is prohibited for an acute mourner priest to perform the Temple service? It is derived from a verse, as it is written with regard to a High Priest whose mother or father died: “And from the Temple he shall not emerge and he shall not desecrate the Temple of his God” (Leviticus 21:12), from which it may be inferred that another, who is not a High Priest but an ordinary priest, who did not emerge from the Temple and who continued to perform the service, has desecrated the service.

Traduction française en préparation — version anglaise (Steinsaltz) : Rav Adda said to Rava: And let us derive it by means of a verbal analogy: Derive the meaning of the term of desecration written with regard to an acute mourner who performs the Temple service from the term of desecration written with regard to an impure priest who partakes of teruma. Just as there, with regard to teruma, he is punished with death at the hand of Heaven, so too here, with regard to an acute mourner who performs the Temple service, he is punished with death at the hand of Heaven.

Traduction française en préparation — version anglaise (Steinsaltz) : Rava answers: Is desecration written with regard to the matter of a priest who performs the Temple service as an acute mourner itself? It is derived from that which is written with regard to the High Priest, by inference. Therefore, it is a matter that emerges from an inference, and the principle is: Any matter that emerges from an inference cannot be derived by means of a verbal analogy. A verbal analogy can be derived only when the matter is written explicitly.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: From where do we derive that it is prohibited for a priest who is seated to perform the Temple service? Rava says that Rav Naḥman says: The verse states: “For him has the Lord chosen from among all your tribes, to stand and minister in the name of the Lord” (Deuteronomy 18:5). God states in the verse that I chose him for service while he is standing, but not for service while seated.

Traduction française en préparation — version anglaise (Steinsaltz) : § The baraita continues: With regard to a blemished priest who performs the Temple service, Rabbi Yehuda HaNasi says: He is punished with death at the hand of Heaven, and the Rabbis say: He is liable only for violating a prohibition. The Gemara elaborates: What is the reason for the opinion of Rabbi Yehuda HaNasi? It is as it is written: “But he shall not come into the curtain and he shall not approach the altar as he has a blemish, that he desecrate not My sacred places” (Leviticus 21:23). And Rabbi Yehuda HaNasi derives the punishment by means of a verbal analogy: The meaning of the term of desecration written with regard to a blemished priest who performs the Temple service is derived from the term of desecration written with regard to an impure priest who partakes of teruma. Just as there, with regard to teruma, he is punished with death at the hand of Heaven, so too here, with regard to a blemished priest who performs the Temple service, he is punished with death at the hand of Heaven.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara challenges: And let us derive the punishment by means of a different verbal analogy: Derive the meaning of the term of desecration written with regard to a blemished priest who performs the Temple service from the term of desecration written with regard to notar. Just as there, with regard to notar, he is punished with karet, so too here, with regard to a blemished priest who performs the Temple service, he is punished with karet.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara explains: It is reasonable to say that he should have derived the punishment for a blemished priest who performs the Temple service from teruma, as the tanna derives the bodily disqualification of a blemished priest from the bodily disqualification of the impure priest. The Gemara challenges: On the contrary, he should have derived the punishment for a blemished priest who performs the Temple service from notar, as there are elements common to notar and a blemished priest who performs the Temple service. Unlike teruma, both are cases involving sacrificial matters; both involve matters performed inside the Temple; and in both cases, the disqualification of piggul and the disqualification of notar are applicable.

Traduction française en préparation — version anglaise (Steinsaltz) : Rather, Rabbi Yehuda HaNasi derives the halakha of a blemished priest who performed the Temple service from the halakha of an impure priest who performed the Temple service, due to the elements common to both. He derives the bodily disqualification of a blemished priest from the bodily disqualification of an impure priest who performs the Temple service, and he derives the case of a blemished priest, whose case involves sacrificial matters, matters performed inside the Temple, and the relevance of both piggul and notar, from the case of an impure priest, whose case involves sacrificial matters, matters performed inside the Temple, and the relevance of both piggul and notar.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: And the Rabbis, what is the reason that they hold that he is liable only for violating a prohibition? It is as the verse states: “And die because of it if they desecrate it; I am the Lord Who sanctifies them” (Leviticus 22:9), from which it is derived: “Because of it” they receive death at the hand of Heaven, but not in the case of a blemished priest.

Traduction française en préparation — version anglaise (Steinsaltz) : The baraita continues: With regard to one who intentionally performed an action of misuse of consecrated property. Rabbi Yehuda HaNasi says: He is punished with death at the hand of Heaven, and the Rabbis say: He is liable only for violating a prohibition. The Gemara elaborates: What is the reason for the opinion of Rabbi Yehuda HaNasi? Rabbi Abbahu says: He derives a verbal analogy: The meaning of the term of sin written with regard to one who intentionally misuses consecrated property (see Leviticus 5:15) is derived from the term of sin written with regard to an impure priest who partakes of teruma (see Leviticus 22:9). Just as there, with regard to teruma, the priest is punished with death at the hand of Heaven, so too here, one who intentionally misuses consecrated property is punished with death at the hand of Heaven.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara explains: And the Rabbis say that the verse states with regard to teruma: “Because of it” they receive death at the hand of Heaven, but not in the case of the intentional misuse of consecrated property.