(), whereas the other verse, in , states: "Let the children of Israel also keep the Passover at its appointed time" (). Just as the words "at its appointed time" (Num. 28:2), used here in connection with the daily whole-burnt offering, one is permitted to do labor on the Sabbath day pursuant to its preparation, so, too, the words "at its appointed time" (Num. 9:2), used in connection with the Passover and its requirements for that day (i.e. the Passover offering), one is permitted to do labor on the Sabbath day pursuant to its preparation. Even so, the slaughtering knife used in butchering the animal was carried by the animal in its fleece until it reached the Temple Mount, where it was then slaughtered. At a later period, however, the gezerah shavah emerged from these narrow bounds and inferred the identity of legal requirements from the identity of their terminology, even when such terminology occurred in many passages besides the two which formed the analogy. Thereby the gezerah shavah lost its inherent power of demonstration; for it is wholly unreasonable to attribute to a word a meaning which happens to be associated with it in a single passage, when various other passages connect ideas entirely different with the same word. Since, moreover, each individual teacher might choose which two expressions he would select for a gezerah shavah, contradictory conclusions might be drawn, which would each have the same claim to validity, since both were obtained by a gezerah shavah. Consequently, in order to be binding, a gezerah shavah was obliged to conform to two requirements which, on the one hand, greatly restricted its application, and, on the other, gave legal decisions thus obtained the value of those deduced from a superfluous word in the Holy Scriptures. These conditions are: "No one may draw a gezerah shavah upon his own authority". Rashi (on the various passages) and many expositors who followed him explain this rule as implying that every gezerah shavah is assumed to have been handed down from Mount Sinai. Practically this rule stipulates that the use of this method of hermeneutics is to be permitted only to an entire board or council, and is to be employed only when its results agree with the traditional halakah, which thereby acquires the importance of a law implied in the Scriptures. In Yerushalmi this rule reads: אדם דן גזירה שוה לקיים תלמודו