Study Pesachim folio 69A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
And R' Eliezer rejects this refutation because, in his opinion, permitting a rabbinic decree for the sake of a mitzva is preferable. We cannot derive through an a fortiori inference that since rabbinic decrees were not permitted for optional activities associated with rejoicing on festivals, they m
It was taught in a baraita: R' Eliezer said: What reason do I have? If actions that facilitate the performance of the mitzva and are done after the slaughter, such as cleaning the intestines which is permitted according all opinions, override Shabbat even though the mitzva has already been done, i
R' Akiva said to him: What reason do I have to reject this comparison? If actions that facilitate the performance of the mitzva that are done after the slaughter override Shabbat, that is because slaughter has already overridden Shabbat and therefore an action that violates a rabbinic decree is per
R' Eliezer rejects this argument: If so, if you are concerned about this possibility, it should also not be slaughtered; for perhaps the offering will be found to be invalid and the person will be found to have violated Shabbat retroactively. Rather, the course of the discussion must have gone as
We learned in the Mishnah that R' Akiva responded and said to R' Eliezer that the law governing the sprinkling of the purifying water of a red heifer proves that actions prohibited by a rabbinic decree, even when they are performed for the sake of a mitzva, do not override Shabbat. He then goes on t