Study Yoma folio 85B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
but to preserve a life, e.g., if the priest can testify to the innocence of one who is sentenced to death, one removes him even from on top of My altar, even while he is sacrificing an offering. Just as this priest, about whom there is uncertainty whether there is substance to his words of testimo
Other tanna’im debated this same issue. R' Yosei, son of R' Yehuda, says that it is stated: “But keep my Shabbatot” (Exodus 31:13). One might have thought that this applies to everyone in all circumstances; therefore, the verse states “but,” a term that restricts and qualifies. It implies that the
R' Shimon ben Menasya said: It is stated: “And the children of Israel shall keep Shabbat, to observe Shabbat” (Exodus 31:16). The Torah said: Desecrate one Shabbat on his behalf so he will observe many Shabbatot. Rav Yehuda said that Shmuel said: If I would have been there among those rabbis who
Rava commented on this: All of these arguments have refutations except for that of Shmuel, which has no refutation. The Talmud explains Rava’s claim: The proof brought by R' Yishmael from the thief who breaks in could perhaps be refuted based on the principle of Rava, as Rava said: What is the rea
The proof of R' Akiva can also be refuted. He brought the case of removing a priest from altar service in order to have him testify on another’s behalf, since his testimony might acquit the accused and save him from execution. But perhaps that halakha is in accordance with the opinion of Abaye, as A