Beitzah 19a (יט.) — the Talmud in English

Alternatively, if you wish, say:

our Mishna is in accordance with

the Rabbis,

who permit both immersion by contact with consecrated liquid and immersion in a ritual bath on a Festival, but prohibit both on Shabbat.

And the entire Mishna—

is referring to Shabbat.

The Sages taught: With regard to a vessel that became impure on the eve of a Festival—

one may not immerse it during twilight.

Rabbi Shimon Shezuri says: Even on an ordinary weekday, one may not immerse it

during twilight,

because it requires

also

“the setting of the sun”

after its immersion. And if he immersed it, one must protest against him.

And we raise a difficulty:

D

oes

the first tanna not require the setting of the sun

after immersing the vessel? And how, then, may one immerse it during twilight on an ordinary weekday?

Rava said

to resolve the difficulty:

I found the Rabbis of the school of Rav sitting and saying:

They disagree

over the principle that “his intention is discernible from his actions,”

the first tanna and Rabbi Shimon Shezuri.

And what are the circumstances?—

For example, he is holding the vessel in his hand, and is hurrying

and running

and going

close to

twilight in order to immerse it.

One Sage holds: The reason that he is hurrying and going—

he clearly knows that the setting of the sun is required,

and if, at the time he immerses it, he realizes that he will not have the setting of the sun, he will wait until the following day.

Therefore, he permitted immersion on an ordinary weekday and prohibited it on a Festival, because he might exert himself for no purpose on the Festival.

And the other Sage holds: It is because of

the performance of

his task that he is hurrying.

And if we permit him to immerse it, there is concern that he will use it without waiting for the setting of the sun.

And I said to them: With regard to “his intention is discernible from his actions,”—

everyone agrees

that this is what they say.

Where do they disagree?—

For example, another vessel became impure

for him

through

a creeping creature of a size

less than the size of a lentil,

which does not impart impurity.

And he came before the Rabbis to ask:

Whether

with regard to less than the size of a lentil—

did it become impure or not?

One Sage holds: From the fact that

he does not know that a creeping creature does not impart impurity when it is less than the size of a lentil,

he has not learned

that fact—

this

law,

the requirement of the setting of the sun, he likewise has not learned.

And the other Sage holds: It is only this

alone

that he has not learned,

because the impurity of a creeping creature smaller than the size of a lentil, which does not impart impurity, is not stated explicitly in the Torah.

But

this—the setting of the sun,

which is stated explicitly in the Torah,

he has learned.

We learned in the Mishna:

And one may immerse from one status to another.

The Sages taught: How

does one immerse

from one status to another?

If one wishes to make

his

wine press

specifically pure for it, and to immerse his pitcher again after he had already immersed it to purify it for pressing oil, this is an additional purification

“on account of his pitcher,”

and he may do so on a Festival, since this is not a repair, as his first immersion has already rendered it fit.

And

likewise, if he wishes to perform an additional immersion for

his pitcher

for making oil, after he had already immersed it once for the sake of wine, this is

“on account of his wine press”—

he may do so.

How does one immerse from one group to another?

If he had been eating with this group

and immersed his vessels so that they would be pure for eating with them,

and he wishes to eat with another group—

he is permitted

to immerse his vessels again as a special purification for this group.

Mishna:

Beit Shammai say: One may bring peace-offerings

on a Festival, since they contain food for a person.

But

one may not perform semikha on them,

since semikha is performed with all one’s strength, and consequently one leans upon the animal. The Sages prohibited leaning upon an animal on Shabbat and on a Festival, as this is akin to using it, and using an animal is prohibited by rabbinic decree.

But not

offer

burnt-offerings,

since they contain no food.

And Beit Hillel say: One may bring

also

peace-offerings and

also

burnt-offerings,

as derived from the verse that will be explained in the Gemara,

and

one may even

perform semikha on them,

for the reason that will be explained in the Gemara.

Gemara:

Ulla said: Beit Shammai and Beit Hillel did not disagree concerning offering the Festival peace-offering on a Festival: It is offered, since it is an obligation of the day. Likewise, they did not disagree concerning vow-offerings and freewill-offerings: They are not offered, since they are not obligations of the day.

Beit Shammai and Beit Hillel did not disagree concerning the bringing of the Festival peace-offerings on a Festival, that they are sacrificed, since they are the obligation of the day; and likewise they did not disagree concerning vows and freewill offerings, that they are not sacrificed, since they are not the obligations of the day.

And the entire

dispute

between Beit Shammai and Beit Hillel is only

with regard to the Festival peace-offering—

whether one may perform semikha, and

with regard to the

festal burnt-offering—

whether it may be offered.

Ulla now explains their dispute concerning offering the burnt-offering:

As Beit Shammai hold: It is written [Leviticus 23]:

“

And you shall celebrate it as a festival to the Lord

”—

And they derive from the expression “you shall celebrate it” that only the

Festival peace-offering—

yes,

that offering alone is sacrificed; but the

festal burnt-offering—

no,

it is not sacrificed.

And Beit Hillel hold

that one should derive from the expression

“to the Lord”—

everything

that is

for the Lord,

including burnt-offerings, may be sacrificed.

But with regard to vow-offerings and freewill-offerings—

everyone agrees that they are not offered on a Festival.

And Rav Adda bar Ahava likewise said: Vow-offerings and freewill-offerings—

are not offered on a Festival.

Meytivi

to Ulla and Rav Adda, from what we learned in a baraita:

Rabbi Shimon ben Elazar said: Beit Shammai and Beit Hillel did not disagree concerning a burnt-offering that is not for the Festival—

that it is not offered on a Festival.

And concerning peace-offerings that are for the Festival—

that they are offered on a Festival.

With regard to what did they disagree?—

Concerning a burnt-offering that is for the Festival, and concerning peace-offerings that are not for the Festival

[that are not Festival peace-offerings].

As Beit Shammai say: He may not bring

a burnt-offering that is for the Festival, nor peace-offerings that are not for the Festival.

And Beit Hillel say: He may bring

them.

And we answer:

Explain

the wording of the baraita,

and say it as follows:

Rabbi Shimon ben Elazar said: Beit Shammai and Beit Hillel did not disagree concerning burnt-offerings and peace-offerings that are not for the Festival—

that they are not offered on a Festival.

And

they did not disagree

concerning peace-offerings that are for the Festival—

that they are offered on a Festival.

With regard to what did they disagree?—

Concerning a burnt-offering that is for the Festival.

As Beit Shammai say: He may not bring it, and Beit Hillel say: He may bring it.

Rav Yosef said

to offer another resolution:

But

have you removed the tannaitic opinions from the world!?

Have you taken away [eliminated] the other tannaim from consideration? That is to say, is it impossible to establish the matter as a dispute between tannaim!?

Rather, the dispute

is a tannaitic dispute

in which tannaim disagreed. There are tannaim who hold in accordance with Ulla, and there are those who hold in accordance with Rabbi Shimon ben Elazar.

As it was taught in a baraita: Peace-offerings brought on account of the Festival, on the Festival—

Beit Shammai say: He performs semikha on them on the eve of the Festival, and slaughters them on the Festival.

And Beit Hillel say: He performs semikha on them on the Festival,