פסחים ה׳Pesachim 5

Perek 5 of 10 in Pesachim — 10 mishnayot

Checking for audio…

Mishnah 1א׳

תָּמִיד נִשְׁחָט בִּשְׁמֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. בְּעַרְבֵי פְסָחִים נִשְׁחָט בְּשֶׁבַע וּמֶחֱצָה וְקָרֵב בִּשְׁמֹנֶה וּמֶחֱצָה, בֵּין בְּחֹל בֵּין בְּשַׁבָּת. חָל עֶרֶב פֶּסַח לִהְיוֹת בְּעֶרֶב שַׁבָּת, נִשְׁחָט בְּשֵׁשׁ וּמֶחֱצָה וְקָרֵב בְּשֶׁבַע וּמֶחֱצָה, וְהַפֶּסַח אַחֲרָיו:

The tamid (the perpetual burnt-offering) is slaughtered eight and a half hours (after sunrise) and sacrificed at nine and a half. On Pesach eve it is slaughtered at seven and a half and sacrificed at eight and a half, both on a weekday and on Shabbath. [The afternoon tamid is slaughtered all of the days of the year (excluding Pesach) eight and a half hours (after sunrise). For the time of the slaughtering of the tamid is when the evening shadows begin to fall; that is, from six and a half hours on, when the sun inclines to the west. For between six and seven it stands in the middle of the sky and casts no shadow, but each man's shadow is "beneath" him. And its slaughtering is delayed for two hours after its time because of vows and gift-offerings, it being written (Leviticus 6:5): "And he shall cause to smoke upon it the fats of the peace-offerings, so that nothing come after the afternoon tamid. And even on Shabbath, when vows and gift-offerings are not sacrificed, the time of the slaughtering of the afternoon tamid is delayed for the sake of uniformity with the weekday vows and gift-offerings. And on Pesach eve, when the Pesach offering is sacrificed after the afternoon tamid, it is advanced one hour and slaughtered at seven and a half.] If Pesach eve falls out on Sabbath eve, it is slaughtered at six and a half, [for there is also the roasting of the Pesach, which does not override Shabbath and which must be done while it is still day. The slaughtering of the tamid is, therefore, advanced to six and a half], and it is sacrificed at seven and a half [The end of the sacrifice is at seven and a half, one hour being required for its processing], and the Pesach (is slaughtered) after it.

Mishnah 2ב׳

הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ, וְקִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמוֹ, אוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, אוֹ שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, פָּסוּל. כֵּיצַד לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, לְשֵׁם שְׁלָמִים וּלְשֵׁם פָּסַח:

If one did not slaughter the Pesach lishmo (as such, for its own sake) [as when he slaughtered it as a peace-offering], or if he received [its blood in the sprinkling bowl], or brought [the blood to the altar] or sprinkled [the blood on the altar] not lishmo; or lishmo and not lishmo [as when he slaughtered it lishmo and received the blood not lishmo]; or not lishmo and lishmo, it is invalidated. [We are hereby apprised that thought obtains from one (sacrificial) function to another (i.e., if he thought while performing one function to perform another with an unfit thought, e.g., if he thought: "I shall slaughter it lishmo to sprinkle its blood lo lishmo"), the offering is immediately invalidated, even if he did not perform the second function with that unfit thought. And this is how our Mishnah is to be understood, viz.: "Or [if he thought, while slaughtering, to sprinkle the blood lo lishmo] and [he sprinkled it] lishmo, it is unfit. The fact that lo lishmo renders the Pesach offering unfit is derived from (Exodus 12:27): "And you shall say: 'It is a Paschal sacrifice'" — It must be sacrificed as a Paschal offering. And "it" ("hu") connotes a categorical requirement (which, if not observed, invalidates the offering)]. "Lishmo and not lishmo": How so? Leshem Pesach and leshem shelamim (peace-offering). "Shelo lishmo and lishmo". How so? Leshem shelamim and leshem Pesach. (See above).

Mishnah 3ג׳

שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו, לַעֲרֵלִים וְלִטְמֵאִים, פָּסוּל. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו, לְמוּלִים וְלַעֲרֵלִים, לִטְמֵאִים וְלִטְהוֹרִים, כָּשֵׁר. שְׁחָטוֹ קֹדֶם חֲצוֹת, פָּסוּל, מִשּׁוּם שֶׁנֶּאֱמַר (שמות יב) בֵּין הָעַרְבָּיִם. שְׁחָטוֹ קֹדֶם לַתָּמִיד, כָּשֵׁר, וּבִלְבַד שֶׁיְּהֵא אֶחָד מְמָרֵס בְּדָמוֹ עַד שֶׁיִּזָּרֵק דַּם הַתָּמִיד. וְאִם נִזְרַק, כָּשֵׁר:

If he slaughtered it not for its eaters [e.g., for a sick man, an old man, and a child, who cannot eat an olive-size of flesh, and there are no others counted for it but they, it is pasul (unfit), it being written (Exodus 12:4): "A man according to his eating shall you count" — one who is capable of eating.], and not for those counted for it [i.e., if one company were counted for it and he slaughtered it for a different company], for the uncircumcised, [i.e., for Israelites whose brothers died because of circumcision (so that they were not circumcised), these being unfit to eat the Pesach, it being written (Exodus 12:48): "And no uncircumcised one shall eat of it."], and for the unclean [They, too, are forbidden to eat consecrated food, and they incur kareth if they do] (If he slaughtered it for any of the above), it is pasul. (If he slaughtered it) for its eaters and not for its eaters, for those counted for it and for those not counted for it, for the circumcised and the uncircumcised, for the unclean and the clean, it is kasher. [and it is not like "lishmo and not lishmo," which is pasul. For there the p'sul is in its body, i.e., the invalidating thought relates to the body of the offering, but with "for its eaters and not for its eaters, etc.", the invalidating thought does not relate to the body of the offering, but to something outside it.] If he slaughtered it before mid-day, it is pasul, it being written (Exodus 12:6): "towards evening." If he slaughtered it before the tamid it is kasher, so long as someone stirs its blood [so that it not congeal, so that it be fit for sprinkling] until the blood of the tamid has been sprinkled. And if it were sprinkled [before the blood of the tamid ], it is kasher. [For even though the Pesach follows the tamid, it being written in regard to the Pesach (Deuteronomy 16:6): "in the evening," (Exodus 12:6): "towards evening," it is not invalidated thereby.]

Mishnah 4ד׳

הַשּׁוֹחֵט אֶת הַפֶּסַח עַל הֶחָמֵץ, עוֹבֵר בְּלֹא תַעֲשֶׂה. רַבִּי יְהוּדָה אוֹמֵר, אַף הַתָּמִיד. רַבִּי שִׁמְעוֹן אוֹמֵר, הַפֶּסַח בְּאַרְבָּעָה עָשָׂר, לִשְׁמוֹ חַיָּב, וְשֶׁלֹּא לִשְׁמוֹ פָּטוּר. וּשְׁאָר כָּל הַזְּבָחִים, בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן, פָּטוּר. וּבַמּוֹעֵד, לִשְׁמוֹ פָּטוּר, וְשֶׁלֹּא לִשְׁמוֹ חַיָּב, וּשְׁאָר כָּל הַזְּבָחִים, בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן, חַיָּב, חוּץ מִן הַחַטָּאת שֶׁשְּׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ:

If one slaughters the Pesach in the presence of chametz [that is, if when he slaughtered it there were chametz in the domain of the slaughterer or of one of the company, even if there were no chametz in the azarah (the Temple court)], he transgresses a negative commandment, [viz. (Exodus 34:25): "Do not slaughter in the presence of chametz the blood of My sacrifice," but the offering is not invalidated.] R. Yehudah says: The tamid, too, [the afternoon tamid of Pesach eve. If one slaughtered it in the presence of chametz, i.e., if there were chametz in the domain of the slaughterer or of the sacrificer, he transgresses a negative commandment, viz.: "My sacrifice" — the sacrifice which is distinctly Mine, the tamid. The halachah is not in accordance with R. Yehudah.] R. Shimon says: If he slaughtered the Pesach [in the presence of chametz] on the fourteenth, lishmo, he is liable [by reason of: "Do not slaughter in the presence of chametz." For it is a kasher Pesach and the slaughtering is valid and called "slaughtering."]; and (if he slaughtered it) not lishmo, he is not liable, [for the Pesach is pasul, and the slaughtering is not valid and not called "slaughtering."] And for all other offerings [which were slaughtered on the fourteenth after mid-day in the presence of chametz], whether lishmo or not lishmo, he is not liable, [even though they are kasher, as it was taught: "All offerings which were sacrificed lo lishmo are kasher, etc." In spite of this, he is not liable, "My sacrifice" being written twice — (here): "Do not slaughter in the presence of chametz the blood of My sacrifice," and (Exodus 23:18): "You shall not sacrifice in the presence of chametz the blood of My sacrifice." Why does Scripture divide it and not write "My sacrifices" in one verse, so that all offerings would be implied, both the Pesach offering and all others? To teach us that when a "sacrifice" obtains, that is, on the fourteenth, when the Pesach offering obtains, he is not liable for other offerings; and when the (Pesach) "sacrifice" does not obtain, as in the midst of the festival, he is liable for other offerings if he slaughters them in the presence of chametz.] And in [the midst of] the festival, (if he slaughters it [in the presence of chametz]) lishmo, [as the Pesach offering], he is not liable [for "Do not slaughter in the presence of chametz the blood of My sacrifice," for a Pesach offering not in its time, lishmo, is pasul, and the slaughtering is invalid]; (if he slaughters it) shelo lishmo, [as shelamim (a peace-offering)], he is liable, [for it is "eligible" for this and the slaughtering is valid. And he is liable by reason of "Do not slaughter" as well as by reason of bal yeraeh and bal yimatzeh.] And for all of the other offerings [which were sacrificed on the festival in the presence of chametz], whether lishmo or lo lishmo, he is liable, [Scripture exhorting against other offerings, too] — except for a sin-offering which was slaughtered lo lishmah [it being written in respect to the slaughtering of a sin-offering: "It is a sin-offering" — "it," and not what was slaughtered lo lishmah.]

…and 6 more mishnayot in this perek.

Become a premium member

Or start free — a free account opens your first 5 gematria searches in full. Create free account

The daily learning is free on your account, every day.

Mishnah, Torat Emet 357 edition, via Sefaria — public domain

English: The Mishna with Obadiah Bartenura, tr. Rabbi Shraga Silverstein, via Sefaria — CC BY