1)

MICHUI OF ITS INNARDS (Yerushalmi Halachah 1 Daf 40a)

מיחוי קרביו. א"ר יוחנן (משלי טז) כל פעל ה' למענהו שלא יהא נראה כנוטל אימורין מתוך מזבח מנוול

(a)

The Mishnah had taught: "Michui of its innards (overrides Shabbos)". R' Yochanan said - the pasuk states (Mishlei 16, 4), "Everything Hash-m made, He made for His sake" - that it should not appear as if he is removing the organs from a sacrifice that has not been skinned.

תני רבי ישמעאל הפשיטו דוחה את השבת

(b)

(Beraisa) - R' Yishmael: Skinning it (in its entirety) overrides Shabbos.

תני ר' ישמעאל בנו של יוחנן בן ברוקה אומר בשבת היה מפשיט את החזה

(c)

(Beraisa) - R' Yishmael son of R'YBB: On Shabbos they would skin its chest area (beginning from its hind legs, in order to be able to remove its organs, as burning the fats overrides Shabbos).

מ"ט דרבי ישמעאל שלא יהא נראה כנוטל אימורין מתוך זבח מנוול

(d)

Reasoning of R' Yishmael: In order that it should not appear as if he is removing the organs from a sacrifice that has not been skinned.

מה עבד לה רבי ישמעאל בנו של ר"י בן ברוקה

(e)

Question: What is the reasoning of R' Yishmael son of R'YBB?

מתוך שהוא הופכו אינו כנוטל אימורין מתוך זבח מנוול

(f)

Answer: Since he begins it skinning from its legs, it does not appear as if he is removing the organs from a sacrifice that has not been skinned.

א"ר יוחנן ר' ישמעאל ור' ישמעאל בנו של ר"י בן ברוקה אמרו דבר אחד כמה דרבי ישמעאל אמר מובחר דוחה אין מובחר מן המובחר דוחה כך ר' ישמעאל בנו של ר"י בן ברוקה אומר מובחר דוחה אין מובחר מן המובחר דוחה

(g)

R' Yochanan: R' Yishmael and R' Yishmael son of R'YBB said the same thing - just as R' Yishmael said that performing the Divine service in a better way overrides Shabbos, but performing it in the most superior way does not; so too R' Yishmael son of R'YBB said that performing the Divine service in a better way overrides Shabbos, but performing it in the most superior way does not.

אין תאמר מובחר הוא יקרענו ויוציא אימוריו

(h)

Question: If so, why must he skin it in order to burn the limbs - let him just tear it open and remove them?!

א"ר יוסי בי רבי בון לא אתייא אלא כרבי שמעון דתני

(i)

Objection (R' Yosi bei R' Bun): The reasoning of R' Yishmael son of R'YBB is not as stated by R' Yochanan; rather, he follows the opinion of R' Shimon, as the Beraisa (in Shabbos) states -

הגורד הקודח הקוצץ כל שהוא בשבת חייב

1.

One who files, drills or cuts away any minimal amount on Shabbos is liable.

רבי שמעון (בן אלעזר) אומר הגורד עד שיגור כל צרכו הקודח עד שיקדח כל צרכו הקוצץ עד שיקצוץ כל צרכו והמעבד את העור עד שיעבד כל צרכו

2.

R' Shimon )ben Elazar( says - One is only liable when he files as much as is needed; he drills as much as is needed; he cuts away as much as is needed; he tans a skin as much as is needed

אמר רבי יעקב בר אחא לא אתיא אלא כר"ש דר"ש לא עבד מקצת מלאכה ככולה ורבנן עבדין מקצת מלאכה ככולה

(j)

Support (R' Yaakov bar Acha): He follows the opinion of R' Shimon, who does not view part of a Melachah like a full Melachah; however, the Rabbanan do view part of it like a full Melachah.

וקשי על דרשב"ג אילו נטל לקצור ולא קצר שמא כלום

(k)

Question: According to Rabban Shimon ben Gamliel (who said that even one who bangs with his hammer on the anvil whilst working is liable. Surely he has not achieved anything at all!) If a person took hold of a stalk to cut it and he did not do so, has he done anything?

אמר רב אתייא דרשב"ג כרבי יהודה דתני

(l)

Answer (Rav): Rabban Shimon ben Gamliel follows the opinion of R' Yehudah who taught in a Beraisa -

השובט והמקטקט על האריג הרי זה חייב מפני שהוא כמיישב בידו והכא מפני שהוא כמיישב בידו

1.

One who is Shovet (evens the warp threads) and Mekatket (hits the woof so it will not be too taut) is liable as it levels the materials in preparation for the next time; this is also true when hitting the anvil.

2)

BURNING ITS FATS OVERRIDES SHABBOS (Yerushalmi Halachah 1 Daf 40b)

והקטר חלביו

(a)

The Mishnah had taught: Burning of the fats (overrides Shabbos).

(שמות כג) לא ילין חלב חגי עד בוקר

(b)

Source: The pasuk states (Shemos 23, 18), "The fat of My Chagiga shall not remain until the morning".

ואימורי חול קריבין ביום טוב

(c)

Question: May the limbs of a sacrifice brought on a weekday be burned on Yom Tov? (Why then is a pasuk required to teach that the limbs of the Pesach may not be burned on the night of the 15th?)

א"ר אבהו קיימתיה בשחל ארבעה עשר להיות בשבת

(d)

Answer (R' Abahu): It is needed when the 14th occurs on Shabbos (that one might have thought that the fats of Shabbos should be burned on Yom Tov).

רבי יונה בעי אם בשחל ארבעה עשר להיות בשבת אין חגיגה באה עמו

(e)

Question (R' Yona): If the pasuk refers to when the 14th occurs on Shabbos, why does it then specify that the fats should not remain until the morning - on Shabbos, there is no Chagiga brought?!

אמרה תורה הקריבהו מבעוד יום שלא תבא לידי בל תאחר

(f)

Conclusion of question: Rather, the pasuk is teaching that it should be sacrificed whilst still day, in order to prevent it remaining until the morning. If so, what is the source to say that it overrides Shabbos - perhaps it is a weekday?!

א"ר חיננא אילו עבר והביא שמא אינו כשר מאחר שאילו עבר והביא כשר עובר

(g)

Answer (R' Chinana): It can refer to the 14th occurring on Shabbos - if a person transgressed and brought the Chagiga on Shabbos, it would be valid; therefore the Torah states the prohibition of allowing the limbs to remain.

3)

ROASTING AND RINSING THE KORBAN ON SHABBOS (Yerushalmi Halachah 1 Daf 40b)

אבל צלייתו והדחת קרביו אינן דוחין

(a)

The Mishnah had taught: Its roasting and rinsing its innards do not override Shabbos.

תנינן חשיכה יצאו וצלו את פסחיהן ואת אמר הכין

(b)

Question: An earlier Mishnah taught that at nightfall, they would go out and roast their Pesach offerings. (This would not however take place on Shabbos as its roasting does not override Shabbos.) How then could we state in the Mishnah (in Maseches Shabbos) that they could lower the Korban into the oven just before Shabbos - does this not imply that roasting is permitted on Shabbos?

[דף מא עמוד א] לשילשולו לתנור

(c)

Answer: They permitted lowering it into the oven before Shabbos but not actually to roast it on Shabbos. (Note: The Korban HaEidah also suggests an alternative text and explains that the Gemara questions the permissibility of leaving the Pesach to roast on Shabbos - surely one might come to stoke the coals on Shabbos? The Gemara answers from R' Yosi that the members of the group are zealous and they would not come to stoke.)

להרכבו והבאתו מחוץ לתחום

(d)

The Mishnah had taught: Carrying it and bringing it from outside the Techum (is prohibited on Shabbos).

לא אמר אלא חוץ לירושלים הא חוץ לעזרה מותר משום שבות שהתירו במקדש

(e)

The prohibition only applied when transferring it out of Yerushalayim, but to take it out of the Temple courtyard into Yerushalayim was permitted, as that only involved a Rabbinic prohibition (as Yerushalayim is a Karmelis) which does not apply in cases related to the Beis HaMikdash.

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