Yevamot 7A

ומה עבודה, שהיא חמורה ודוחה שבת ⁠— רציחה דוחה אותה, שנאמר: ״מעם מזבחי תקחנו למות״, שבת, שנדחת מפני עבודה ⁠— אינו דין שתהא רציחה דוחה אותה?

If the Temple service, which includes the sacrifice of offerings, is so severe that it overrides Shabbat, as offerings were brought on Shabbat, and yet the halakha of murder overrides it, i.e., the obligation to execute a sentenced convict overrides the Temple service, as it is stated with regard to one sentenced to death: “You should take him from My altar, that he may die” (Exodus 21:14), then in the case of Shabbat, which is overridden by the Temple service, is it not right that the halakhot of murder should likewise override it?

ומאי ״או אינו״ דקאמר ⁠— הכי קאמר: קבורת מת מצוה תוכיח, שדוחה את העבודה, ואין דוחה את השבת. הדר אמר: קבורת מת מצוה תדחה שבת מקל וחומר: ומה עבודה שהיא דוחה שבת ⁠— קבורת מת מצוה דוחה אותה,

§ The Talmud analyzes a puzzling statement in the above baraita. And what is the meaning of the claim: Or perhaps it is only the case that capital punishments may be administered even on Shabbat, which the tanna stated in an unexplained reversion to his previous suggestion? The Talmud explains that this is what he is saying: The a fortiori reasoning can be refuted, as the obligation to bury a corpse with no one available to bury it [met mitzva] can prove otherwise, as the obligation to bury a met mitzva overrides the Temple service, and yet it does not override Shabbat. The tanna then retracted his statement and said that one can claim that the burial of a met mitzva overrides Shabbat by means of the same a fortiori inference: If the Temple service overrides Shabbat, and the burial of a met mitzva overrides it.

מ״ולאחותו״, שבת שנדחת מפני עבודה ⁠— אינו דין שתהא קבורת מת מצוה דוחה אותה? תלמוד לומר: ״לא תבערו״.

The Talmud pauses in the middle of the a fortiori inference to explain this last point. This is derived from the superfluous phrase “or for his sister” in the verse “He should not make himself ritually impure for his father, or for his mother, for his brother, or for his sister, when they die” (Numbers 6:7), which is referring to a nazirite. This verse teaches that even a nazirite on his way to sacrifice the Paschal lamb must render himself ritually impure to bury a met mitzva. The Talmud resumes the a fortiori inference: If so, as Shabbat is overridden by the Temple service, is it not right that the burial of a met mitzva should override it? Therefore, the verse states: “You should kindle no fire throughout your habitations on Shabbat day” (Exodus 35:3).