פסחים ה׳Pesachim 5

Mishnah

משנה: תָּמִיד נִשְׁחָט בִּשְׁמוֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. עֶרֶב פְסָחִים נִשְׁחָט בְּשֶׁבַע וּמֶחֱצָה וְקָרֵב בִּשְׁמוֹנֶה וּמֶחֱצָה בֵּין בַּחוֹל בֵּין בַּשַּׁבָּת. חָל עֶרֶב פְּסָחֵים לִהְיוֹת עֶרֶב שַׁבָּת נִשְׁחָט בְּשֵׁשׁ וּמֶחֱצָה וְקָרֵב בְּשֶׁבַע וּמֶחֱצָה וְהַפֶּסַח אַחֲרָיו:

MISHNAH: The daily sacrifice is slaughtered at [hour] eight and a half and brought at nine and a half. On Passover Eve it is slaughtered at [hour] seven and a half and brought at eight and a half whether it be weekday or Sabbath. If Passover Eve falls on a Friday, it is slaughtered at [hour] six and a half and brought at seven and a half. The Pesaḥ is following.

Halakhah

הלכה: תָּמִיד נִשְׁחָט כול׳. כָּתוּב וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל הַמִּזְבֵּחַ וגו׳. הָיִיתִי אוֹמֵר. יִקְרְבוּ שְׁנֵיהֶן בְּשַׁחֲרִית וּשְׁנֵיהֶן בֵּין הָעַרְבָּיִם. תַּלְמוּד לוֹמַר. אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר. הָיִיתִי אוֹמֵר. יְקָרֵב שֶׁלְשַׁחַר עִם הֵנֵץ הַחַמָּה. וְשֶׁלְּבֵין הָעַרְבָּיִם עִם דִּמְדּוּמֵי הַחַמָּה. תַּלְמוּד לוֹמַר. בֵּין הָעַרְבָּיִם. נֶאֱמַר כָּאן בֵּין הָעַרְבָּיִם. וְנֶאֱמַר לְהַלָּן בֵּין הָעַרְבָּיִם. מַה בֵּין הָעַרְבָּיִם שֶׁנֶּאֱמַר לְהַלָּן מִשֵּׁשׁ שְׁעוֹת וּלְמַעֲלָן. אַף בֵּין הָעַרְבָּיִם שֶׁנֶּאֱמַר כָּאן מִשֵּׁשׁ שְׁעוֹת וּלְמַעֲלָן. מַה חֲמִית מֵימַר בֵּין הָעַרְבָּיִם מִשֵּׁשׁ שְׁעוֹת וּלְמַעֲלָן. [אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֶכֶר לַדָּבָר.] אוֹי לָנוּ כִּי פָנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי עָרֶב. מַה עֶרֶב שֶׁנֶּאֱמַר לְהַלָּן מִשֵּׁשׁ שְׁעוֹת וּלְמַעֲלָן. אַף עֶרֶב שֶׁנֶּאֱמַר כַּאן מִשֵּׁשׁ שְׁעוֹת וּלְמַעֲלָן. וִיהֵא כָשֵׁר מִשֵּׁשׁ שְׁעוֹת וּלְמַעֲלָן. רִבִּי יוֹשׁוּעַ בֶּן לֵוִי אָמַר. בֵּין הָעַרְבָּיִם. כֵּיצַד. חֲלוֹק בֵּין הָעַרְבָּיִם. וְתֵן לוֹ שְׁתֵּי שָׁעוֹת וּמֶחֱצָה לְפָנָיו וּשְׁתֵּי שָׁעוֹת וּמֶחֱצָה לְאַחֲרָיו. וְשָׁעָה אַחַת לְעִיסּוּקוֹ. נִמְצֵאתָ אוֹמֵר שֶׁהַתָּמִיד קָרֵב בְּתֵשַׁע שָׁעוֹת וּמֶחֱצָה.

HALAKHAH: “The daily sacrifice is slaughtered,” etc. It is written: The following you shall do on the altar, etc. I would have said, both of them should be sacrificed in the morning, or both of them in the afternoon. The verse says, one sheep you shall do in the morning. I would have said, the morning one should be sacrificed at dawn and the evening one at dusk; the verse says, between the evenings. It is said here between the evenings and it is said there between the evenings. Since between the evenings which is said there means after six hours, also between the evenings which is said here must mean after six hours. What did you see that makes you say, between the evenings means after six hours? [Even though it is no proof there is a hint:] woe on us that the day has turned, that evening shadows are turned. Since evening which is said there means after six hours, also evening which is said here must mean after six hours. Then should it not be qualified after six hours? Rebbi Joshua ben Levi said, what is between the evenings? Split the evening into two, give it two and a half hours before, two and a half hours afterwards, and one hour for its work. It turns out that the daily sacrifice is brought at nine hours and a half.

אָמַר רִבִּי יוֹסֵה. שְׁבַק רִבִּי יוֹשׁוּעַ בֶּן לֵוִי רֵישָׁא וְאָמַר סוֹפָה. דִּלֹ כֵן [כְּהָדָא דְתַנֵּי]. חֲנַנְיָה בֶּן יְהוּדָה אוֹמֵר. שׁוֹמֵעַ אֲנִי בֵּין הָעַרַבָּיִם. בֵּין עֲרָבִיִם. בֵּין עַרְבּוֹ שֶׁלאַרְבָּעָה עָשָׂר וּבֵין עַרְבּוֹ שֶׁלחֲמִשָּׁה עָשָׂר. יָכוֹל הַיּוֹם וְהַלַּיְלָה בִּכְלָל. תַּלְמוּד לוֹמַר יוֹם. [כְּשֶׁהוּא אוֹמֵר יוֹם יָצָא לָיְלָה.] אִי יוֹם. יָכוֹל בִּשְׁתֵּי שָׁעוֹת בַּיּוֹם. תַּלְמוּד לוֹמַר בָּעֶרֶב. אִי בָעֶרֶב יָכוֹל מִשֶׁתֶּחְשָׁךְ. תַּלְמוּד לוֹמַר בֵּין הָעַרְבָּיִם. הָא כֵיצַד. חֲלוֹק בֵּין הָעַרְבָּיִם וְתֵן שְׁתֵּי שָׁעוֹת וּמֶחֱצָה לְפָנָיו וּשְׁתֵּי שָׁעוֹת וּמֶחֱצָה לְאַחֲרָיו וְשָׁעָה אַחַת לְעִיסּוּקוֹ. נִמְצֵאתָ אוֹמֵר שֶׁהַתָּמִיד קָרֵב בְּתֵשַׁע שָׁעוֹת וּמֶחֱצָה.

Rebbi Yose said, Rebbi Joshua ben Levi left out the beginning and said the end; is that not what was stated: “Ḥanania ben Jehudah says, I hear between evenings, between [two] evenings, between the evening of the 14th and the evening of the fifteenth. I could think that day and night are included; the verse says, day. Since He said day, this excludes the night. If it is day, I could think at two hours into the day; the verse says, in the evening. If in the evening, I could think after it became dark. The verse says, between the evenings. How is this? Split the evening into two, give it two and a half hours before, two and a half hours afterwards, and one hour for its work. It turns out that the daily sacrifice is brought at nine hours and a half.

אָמַר רִבִּי יוֹסֵה. הָדָא דָתֵימַר לְמִצְוָה. אֲבָל לָעִיכּוּב הָדָא הִיא דְתַנִּינָן. שְׁחָטוֹ קוֹדֶם לַחֲצוֹת פָּסוּל. לְאַחַר חַצּוֹת מִיַּד כָּשֵׁר. קוֹדֶם לַתָּמִיד כָּשֵׁר. וְיֵימַר אַף בְּשַׁחֲרִית כֵּן. הָכָא כָתוּב בֵּין הָעַרְבָּיִם. אִית לָךְ מֵימַר תַּמָּן בֵּין הַבְּקָרִים.

Rebbi Yose said, that is, for merit. But for invalidation it is what we have stated: “If one slaughtered it before noon it is disqualified; after noon it is immediately qualified. Before the daily evening sacrifice it is qualified.” Could one say that it also is the same for the morning? Here it is written between the evenings; do you have a verse between the mornings?

רִבִּי יוֹשׁוּעַ בֶּן לֵוִי אָמַר. תְּפִילּוֹת מֵאָבוֹת לָמְדוּ. גָּרַשׂ עַד אַף עַל פִּי כֵן לֹא הוֹרִידוּ אוֹתוֹ מִגְּדוּלָּתוֹ אֶלָּא מִינוּ אוֹתוֹ אַב בֵּית דִּין.

Rebbi Joshua ben Levi said, they learned prayers from the patriarchs. One repeats this up to “but made him head of the court.”

מָאן תַּנָּא בֵּין בַּחוֹל בֵּין בַּשַּׁבָּת. רִבִּי יִשְׁמָעֵאל. דְּתַנֵּי. כְּסִידְרוֹ בַחוֹל כָּךְ סִידְרוֹ בַשַּׁבָּת. דִּבְרֵי רִבִּי יִשְׁמָעֵאל. רִבִּי עֲקִיבָה אוֹמֵר. כְּסִדְרוֹ בְעֶרֶב שַׁבָּת כָּךְ סִידְרוֹ בַשַּׁבָּת. הָא רִבִּי יִשְׁמָעֵאל מְאַחֵר שָׁעָה לְפִילְפּוּלוֹ. וְרִבִּי עֲקִיבָה מַקְדִּים שָׁעָה אַחַת לְעִיסּוּקוֹ. כְּדֵי שֶׁלֹּא יִיכָּנְסוּ לְמִצְוָה מְשׁוּכָּרִין. וִיקָרֵב פֶּסַח תְּחִילָּה וְתָמִיד אַחֲרָיו. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָ מְבַטֵּל בֵּין הָעַרְבָּיִם שֶׁלְפֶּסַח. אִם מְקַיֵים אַתְּ בֵּין הָעַרְבָּיִם שֶׁלְפֶּסַח לֹא נִמְצֵאתָ מְבַטֵּל בֵּין הָעַרְבָּיִם שֶׁלְתָּמִיד. תָּמִיד אִם מְבַטְּלוֹ אַתְּ עַכְשָׁיו אַתְּ מְקַיְימוֹ לְאַחַר זְמַן. פֶּסַח אִם מְבַטְּלוֹ אַתְּ עַכְשָׁיו אֵימָתַי אַתְּ מְקַיְימוֹ. וְיַקְרִיב פֶּסַח תְּחִילָּה וְתָמִיד אַחֲרָיו. יְאוּחַר דָּבָר שֶׁנֶּאֱמַר בו בָּעֶרֶב וּבֵין הָעַרְבָּיִם לְדָבָר שֶׁלֹּא נֶאֱמַר בּוֹ אֶלָּא בֵּין הָעַרְבָּיִם [בִּלְבַ].

Who is the Tanna of “whether it be weekday or Sabbath”? Rebbi Ismael, as it was stated: “As its order is on a weekday so its order is on a Sabbath, the words of Rebbi Ismael. Rebbi Aqiba says, as its order is on a Friday so is its order on a Sabbath.” This means that Rebbi Ismael makes it an hour later for its arguments, and Rebbi Aqiba makes it an hour earlier to occupy oneself with it, so they would not fulfill the commandment while inebriated. Could not the Pesaḥ be brought first and the daily sacrifice afterwards? If you are saying so, you are eliminating between the evenings of the Pesaḥ. If you are keeping between the evenings of the Pesaḥ, are you not eliminating between the evenings of the daily sacrifice? If you are neglecting between the evenings of the daily sacrifice now, you can observe it at other times. If you are neglecting it now for the Pesaḥ, when can you ever observe it? Could not Pesaḥ be brought first, followed by the daily sacrifice? The one about which is written in the evening and between the evenings shall be delayed more than one about which is written [only] between the evenings.

רִבִּי יִרְמְיָה בָעֵי. מַה חֲמִיָית מֵימַר עֶרֶב מְאוּחַר אוֹ נֹאמַר עֶרֶב מוקְדָּם. אֶלָּא כֵינִי. יְאוּחַר דָּבָר שֶׁנֶּאֱמַר בו בֵּין הָעַרְבָּיִם כְּבוֹא הַשֶּׁמֶשׁ לְדָבָר שֶׁלֹּא נֶאֱמַר בּוֹ אֶלָּא בֵּין הָעַרְבָּיִם לְבַד. לְשׁוֹן מַתְנִיתָא מְסַיְיעָה לְרִבִּי יְרְמְיָה. שָׁם תִּזְבַּח אֶת הַפֶּסַח בָּעָרֶב. בָּעָרֶב אַתָּה זוֹבֵחַ. כְּבוֹא הַשֶּׁמֶשׁ אַתָּה אוֹכֵל. מוֹעֵד צֵאתְךָ מֵאֶרֶץ מִמִּצְרָיִם. אַתָּה צוֹלֶהֵ. אִית תַּנָּיֵי תַנֵּי. בָּעָרֶב אַתָּה אוֹכֵל. כְּבוֹא הַשֶּׁמֶשׁ אַתָּה זוֹבֵחַ. מוֹעֵד צֵאתְךָ מֵאֶרֶץ מִמִּצְרָיִם. אַתָּה צוֹלֶהֵ.

Rebbi Jeremiah asked, what did you see to say that evening is later; could we not say that between the evenings is later? But it must be: The one about which is written between the evenings at sundown shall be delayed more than one about which is written only between the evenings. The formulation of a baraita supports Rebbi Jeremiah: “There you shall slaughter the Pesaḥ in the evening. In the evening you are slaughtering, at sundown you are eating, at the time of your exodus from Egypt you are roasting.” There are Tannaim who state: “In the evening you are eating, at sundown you are slaughtering, at the time of your exodus from Egypt you are roasting.”

וְיִקֳרְבוּ שְׁנֵיהֶן כְּאַחַת. אָמַר רִבִּי יוֹסֵה. כֶּבֶשׂ שֵׁנִי. אֵין פֶּסַח שֵׁינִי. תַּנֵּי. רִבִּי נָתָן אוֹמֵר. בְּכָל יוֹם וָיוֹם תַּמִיד נִשְׁחַט בִּשְׁמוֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. מָהוּ בְּכָל יוֹם וָיוֹם. בְּכָל עֶרֶב פֶּסַח וּפֶסַח. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. טַעֲמֵיהּ (דָּהֵן) [דְּהָדֵין] תַּנָּיָיה כְּדֵי לִיתֵּן חֲצִי שָׁעָה בֵּין כּת לְכַת.

Could not both be brought simultaneously? Rebbi Yose said, the sheep is second, the Pesaḥ is not second. It was stated: Rebbi Nathan says, every day the daily sacrifice was slaughtered at eight and a half, and brought at nine and a half. What means “every day”? Every Passover Eve. Rebbi Yose ben Rebbi Abun said, the reason of this Tanna is to allow half an hour between one group and the next.

תַּנֵּי. דַּם תָּמִיד וְאֵיבָרָיו קוֹדְמִין לַפֶּסַח וּפֶסַח לַקְּטוֹרֶת וְהַקְּטוֹרֶת לְהַטָּבַת נֵירוֹת. אִית תַּנָּיֵי תַנֵּי. דַּם תָּמִיד וְאֵיבָרָיו קוֹדְמִין לַקְּטוֹרֶת וְהַקְּטוֹרֶת לַפֶּסַח וּפֶסַח לְהַטָּבַת הַנֵּירוֹת. כְּדֵי שֶׁיִּקְרְבוּ נִסְכֵי תָמִיד עִמּוֹ. וְאֵין מוּקְדַּם לְתָמִיד שֶׁלְשַׁחַר וְלֹא מְאוּחַר לְתָמִיד שֶׁלְבֵּין הָעַרְבָּיִם אֶלָּא הַפֶּסַח וְהַקְּטוֹרֶת בְּעַרְבֵי פְסָחִים. מְנַיִין שֶׁלֹּא יְהֵא דָבָר קוֹדֵם לְתָמִיד שֶׁלְשַׁחַר. תַּלְמוּד לוֹמַר עָלֶיהָ עֹוֹלָה. וּמְנַיִין שֶׁלֹּא יְהֵא דָבָר מְעַכֵּב לְתָמִיד שֶׁלְבֵּין הָעַרְבָּיִם. תַּלְמוּד לוֹמַר עָלֶיהָ שְׁלָמִים. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. וְעָרַךְ עָלֶיהָ עֹוֹלָה אֵין כָּתוּב כָּאן. אֶלָּא וְעָרַךְ עָלֶיהָ הָעֹוֹלָה. שֶׁלֹּא תְהֵא הָעוֹלָה קוֹדֶמֶת לְתָמִיד שֶׁל שַׁחַר. תַּנֵּי. רִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁלְרִבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר. מְחוּסְּרֵי כַפָּרָה מֵבִיאֵין כַפָּרָתָן אַחַר הַתָּמִיד שֶׁלְבֵּין הָעַרְבָּיִם כְּדֵי שֶׁיִּטְבְּלוּ וְיֹאכְלוּ פִסְחֵיהֶן לָעֶרֶב. אָמַר רִבִּי יוּדָןּ הָדָא דְתֵימַר בִּמְצוֹרָע עָשִׁיר. אֲבָל בִּמְצוֹרָע עָנִי לֹא עוֹף הוּא מֵבִיא. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְדּוּמָא. אֵינוֹ מֵבִיא אָשָׁם.

It was stated: “The blood of the daily sacrifice and its limbs precede the Pesaḥ, and the Pesaḥ the incense, and the incense the trimming of the lights.” There are Tannaim who state: “The blood of the daily sacrifice and its limbs precede the incense, and the incense the Pesaḥ, and the Pesaḥ the trimming of the lights, so that the libations of the daily sacrifice should be accompanying it.” There is nothing preceding the daily morning sacrifice and nothing later than the daily evening sacrifice except Pesaḥ and incense on Passover Eve. “ From where that nothing should precede the daily morning sacrifice? The verse says, on it ˋolah. And from where that nothing should invalidate the daily evening sacrifice? The verse says, on it šelamim. Rebbi Simeon ben Laqish says, it is not written here he arranges on it ˋolah but he arranges on it the ˋolah, that no elevation offering precede the daily morning sacrifice. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, people lacking expiation bring their expiatory sacrifices after the daily evening sacrifice to enable them to immerse themselves and eat their Pesaḥ in the evening. Rebbi Yudan said, that is, for a rich sufferer from skin disease. But a poor sufferer from skin disease, does he not bring a bird? Said Rebbi Samuel ben Eudaimon, does he not bring a reparation sacrifice?

Mishnah

משנה: הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ קִיבֵּל וְהִילֵּךְ 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 פֶּסַח:

MISHNAH: Pesaḥ which he slaughtered not for its purpose, received [the blood], transported it, or poured it, not for its purpose, or for its purpose and not for its purpose, or not for its purpose and for its purpose, is disqualified. What is “for its purpose and not for its purpose”? As Pesaḥ and as well-being offering. “Not for its purpose and for its purpose”? As well-being offering and as Pesaḥ.

Halakhah

הלכה: מְנַיִין שֶׁהוּא צָרִיךְ לְשׁוֹחְטוֹ לִשְׁמוֹ. רִבִּי בָּא בְשֵׁם רַב. וַ‍אֲמַרְתֶּם זֶבַח פֶּסַח הוּא. לוֹמַר. אִם שְׁחָטוֹ לְשֵׁם פֶּסַח הֲרֵי הוּא פֶסַח. וְאִם לָאו אֵינוֹ פֶסַח. שְׁאָר כָּל מַעֲשָׂיו מְנַיִין. וַעָשִׂיתָ [פֶּסַח]. שֶׁיְּהוּ כָל מַעֲשָׂיו לְשֵׁם פֶּסַח. מֵעתָּה אֲפִילוּ הֶקְטֵר אֵימוֹרִין. תַּלְמוּד לוֹמַר זֶבַח. מַה זְבִיחָה מְיוּחֶדֶת שֶׁהִיא מְעַכֶּבֶת אֶת הַכַּפָּרָה. יָצָאוּ הֶקְטֵר אֵימוֹרִין שֶׁאֵינָן מְעַכְּבִין אֶת הַכַּפָּרָה.

HALAKHAH: From where that he must slaughter it for its purpose? Rebbi Abba in the name of Rav: And you shall say, a Pesaḥ slaughter it is; to imply that if he slaughtered it for the purpose of Pesaḥ it is Pesaḥ, otherwise it is not Pesaḥ. From where the remainder of its actions? You shall make [a Pesaḥ], that all its actions shall be for the purpose of Pesaḥ. But then also the burning of its parts? The verse says, slaughter But then also the burning of its parts? The verse says, slaughter. Since slaughter is particular in that it invalidates expiation, this excludes the burning of its parts which does not invalidate expiation.

חַטָּאת מְנַיִין. וְשׁחַט אֹתָהּ לְחַטָּאת. וּשְׁאָר כָּל מַעֲשָׂיו מְנַיִין. וְעָשָׂה אֶת הָאֶחָד חַטָּאת. מֵעַתָּה אֲפִילוּ הֶקְטֵר אֵימוֹרִין. תַּלְמוּד לוֹמַר וְשָׁחַט. מַה שְׁחִיטָה מְיוּחֶדֶת שֶׁהִיא מְעַכֶּבֶת אֶת הַכַּפָּרָה. יָצָאוּ הֶקְטֵר אֵימוֹרִין שֶׁאֵינָן מְעַכְּבִין אֶת הַכַּפָּרָה.

From where for purification offerings? He shall slaughter it as purification offering. From where the remainder of its actions? [ He] shall make one as purification offering. But then also the burning of its parts? The verse says, he shall slaughter. Since slaughter is particular in that it invalidates expiation, this excludes the burning of its parts which does not invalidate expiation.

חַטָּאת לְשֵׁם בְּעָלִים מְנַיִין. אָמַר רִבִּי יִרְמְיָה. וְעָשָׂה הַכֹּהֵן אֶת הַחַטָּאת וְכִפֶּר עַל הַמִּטַּהֵר מִטּוּמְאָתוֹ. אָמַר לֵיהּ רִבִּי יוֹסֵי. מֵעַתָּה אֲפִילוּ הֶקְטֵר אֵימוֹרִין. תַּלְמוּד לוֹמַר וְכִפֵּר. מַה זְרִיקָה מְיוּחֶדֶת שֶׁהִיא מְעַכֶּבֶת אֶת הַכַּפָּרָה. יָצָאוּ הֶקְטֵר אֵימוֹרִין שֶׁאֵינָן מְעַכְּבִין אֶת הַכַּפָּרָה.

From where that a purification sacrifice must be for the name of its owner? Rebbi Jeremiah said, the Cohen shall make the purification offering and expiate for the one who purifies himself from his impurity. Rebbi Yose said to him, but then also the burning of its parts? The verse says, and expiate. Since pouring is particular in that it invalidates expiation, this excludes the burning of its parts which does not invalidate expiation.

פֶּסַח לְשֵׁם בְּעָלִים מְנַיִין. וְדִין הוּא. מָה אִם הַחַטָּאת שֶׁאֵין מַחֲשֶׁבֶת עָרֵלִים וּטְמֵאִים פּוֹסְלִין בָּהּ צְרִיכָה שֶׁתְּהֵא לְשֵׁם בְּעָלִים. פֶּסַח שֶׁמַּחֲשֶׁבֶת עָרֵלִים וּטְמֵאִים פּוֹסְלִין בּוֹ אֵינוֹ דִין שֶׁיְּהֵא [צָרִיךְ] לְשֵׁם בְּעָלִים. לֹא. אִם אָמַרְתָּ בְּחַטָּאת שֶׂהִיא קָדְשֵׁי קָדָשִׁים. תֹּאמַר בַּפֶּסַח. שֶׁהוּא קֳדָשִׁים קַלִּין. אָמַר רִבִּי יוֹסֵה. וְלֹא מִמַּחֲשָׁבָה לִמַּדְתָּ. הַתּוֹרָה רִיבְתָ מַחֲשָׁבָה בַפֶּסַח יוֹתֵר מִן הַחַטָּאת. אָמַר רִבִּי חֲנַנְיָה קוֹמֵי רִבִּי מָנָא. וּמֵחַטָּאתוֹ שֶׁלְמְצוֹרָע אָנוּ לְמֵידִין. וְכִי חַטָּאתוֹ שֶׁלְמְצוֹרָע לֹא לְחִידּוּשָׁהּ יָצָאת. שֶׁתָּהֵא טְעוּנָה נְסָכִים לָשֵׁם בְּעָלִים. וְדָבָר שֶׁיָּצָא לְחִידּוּשׁוֹ אֵין לְמֵידִין מִמֶּנּוּ. אָמַר לֵיהּ. וְכִי חַטָּאתוֹ שֶׁלְמְצוֹרָע מֵאֵיכָן לְמֵידְה שֶׁתְּהֵא פְסוּלָה שֶׁלֹּא לִשְׁמָהּ. לֹא מִן הָדֵין קָרְיָיא דִכְתִיב וְשָׁחַט אֹתָהּ לְחַטָּאת. וּכְתִיב זֹאת תּוֹרַת הַחַטָּאת. תּוֹרָה אַחַת לְכָל הַחַטָּאוֹת. אֶלָּא מִמָּקוֹם שֶׁהִיא לְמֵידָה מִשָּׁם הִיא מְלַמֶּדֶת.

From where that a Pesaḥ must be in the name of its owner? Is it not a logical argument? Since a purification sacrifice, where intent for the uncircumcised or impure does not invalidate it, needs to be in the name of the owner, Pesaḥ, where intent for the uncircumcised or impure does invalidate it, is it not logical that it needs to be in the name of its owner? No. If you are saying about purification sacrifice which is most holy, would you say that about Pesaḥ which is a simple sanctum? Rebbi Yose said, did you not argue about intent? The Torah insisted about intent for Pesaḥ more than for purification sacrifice. Rebbi Ḥananiah said before Rebbi Mana: Do we infer this from the purification sacrifice of the sufferer from skin disease? But is not the purification sacrifice of the sufferer from skin disease separate for something new? And one cannot infer from anything which is separate for something new. He told him, from where do you infer that it be invalid if not for its purpose? Not from the following verse, he shall slaughter it as purification sacrifice, and it is written: this is the doctrine of the purification sacrifice. There is one doctrine for all purification sacrifices. But from the place where it is being inferred, there it permits inferences.

שְׁחָטוֹ לִשְׁמוֹ לִזְרוֹק דָּמוֹ שֶׁלֹּא לִשְׁמוֹ. אָמַר רִבִּי יוֹחָנָן. יֵשׁ שֶׁלֹּא לִשְׁמוֹ מֵעֲבוֹדָה לַעֲבוֹדָה וְהוּא פוֹסֵל. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. יֵשִׁ שֶׁלֹּא לִשְׁמוֹ מֵעֲבוֹדָה לַעֲבוֹדָה. וִיהֵא כָשֵׁר. אָמַר רִבִּי אִילָא. מִמַּחֲשֶׁבֶת פִּיגּוּל לִימֵּד רִבִּי יוֹחָנָן. אִילּוּ זָרַק שֶׁלֹּא לִשְׁמוֹ שֶׁמָּא אֵינוֹ פִיגּוּל. שְׁחָטוֹ לִשְׁמוֹ לִזְרוֹק דָּמוֹ שֶׁלֹּא לִשְׁמוֹ פָּסוּל. אָמַר רִבִּי יוֹסֵי. מִן תַּרְתֵּין מִילִּין לֹא דַמְיָא מַחֲשֶׁבֶת פִּיגּוּל לְמַחֲשֶׁבֶת פְּסוּל. אִילּוּ שְׁחָטוֹ לִשְׁמוֹ לְקַבֵּל דָּמוֹ שֶׁלֹּא לִשְׁמוֹ שֶׁמָּא אֵינוֹ כָשֵׁר. שְׁחָטוֹ לִשְׁמוֹ לְקַבֵּל דָּמוֹ שֶׁלֹּא לִשְׁמוֹ פָּסוּל. אִילּוּ שְׁחָטוֹ לִשְׁמוֹ לְהַקְטִיר אֵימוֹרָיו שֶׁלֹּא לִשְׁמוֹ שֶׁמָּא אֵינוֹ פִיגּוּל. שְׁחָטוֹ לִשְׁמוֹ לְהַקְטִיר אֵימוֹרָיו שֶׁלֹּא לִשְׁמוֹ כָּשֵׁר.

If he slaughtered for its purpose with the intent to sprinkle its blood not for its purpose. Rebbi Joḥanan said, there is transfer of “not for its purpose” from service to service and it is disqualified. Rebbi Simeon ben Laqish said, is there transfer of “not for its purpose” from service to service? It should be qualified. Rebbi Ila said, Rebbi Joḥanan learned this from thought of piggul. If he poured not for its purpose would that not cause piggul? If he slaughtered for its purpose with the intent to pour its blood not for its purpose, it is disqualified. Rebbi Yose said, in two aspects is the intent of piggul not equivalent to the intent of disqualification. If he slaughtered for its purpose with the intent to receive its blood not for its purpose, would that not be qualified? If he slaughtered for its purpose and received its blood not for its purpose, it is disqualified. If he slaughtered for its purpose in order to burn its parts not for its purpose, would that not be piggul? If he slaughtered for its purpose and in order to burn its parts not for its purpose, it is qualified.

אָמַר רִבִּי יוֹסֵה. אֲנָא חֲמִית לְרִבִּי יִרְמְיָה תְפִיס לְרִבִּי בָּא. אָמַר לֵיהּ. אֱמוֹר לִי טַעֲמָא דְּרִבִּי יוֹחָנָן. לָמָּה שְׂחָטוֹ לִשְׁמוֹ לִזְרוֹק דָּמוֹ שֶׁלֹּא לִשְׁמוֹ פָּסוּל. נַעֲשֶׂה מִשָּׁעָה רִאשׁוֹנָה כְּשׁוֹחְטוֹ לִשְׁמוֹ וּשֶׁלֹּא לִשְׁמוֹ וְהוּא פָסוּל. אָמַר לֵיהּ. וְאִין כֵּינִי אֲפִילוּ שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו לִזְרוֹק אֶת דָּמוֹ שֶׁלֹּא לְאוֹכְלָיו. וְיֵיעָשֶׂה מִשָּׁעָה רִאשׁוֹנָה כְשׁוֹחְטוֹ לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו וִיהֵא כָשֵׁר. לֵית יְכִיל. דָּמַר רִבִּי אִילָא בְשֵׁם רִבִּי יוֹחָנָן. שְׁחָטוֹ לְאוֹכְלָיו לִזְרוֹק דָּמוֹ שֶׁלֹּא לְאוֹכְלָיו כָּשֵׁר. אָתָא רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. שְׁחָטוֹ לְאוֹכְלָיו לִזְרוֹק דָּמוֹ שֶׁלֹּא לְאוֹכְלָיו כָּשֵׁר. רִבִּי יוֹסֵה נְסִי[ב] חֵיילֵיהּ מִן תְּרֵין טַעֲמוֹי דְּרִבִּי יוֹחָנָן. לָמָּה שְׁחָטוֹ לִשְׁמוֹ לִזְרוֹק דָּמוֹ שֶׁלֹּא לִשְׁמוֹ פָּסוּל. נַעֲשֶׂה מִשָּׁעָה הָרִאשׁוֹנָה כְּשׁוֹחְטוֹ לִשְׁמוֹ וּשֶׁלֹּא לִשְׁמוֹ וְהוּא פָסוּל. לָמָּה שְׁחָטוֹ לְאוֹכְלָיו לִזְרוֹק דָּמוֹ שֶׁלֹּא לְאוֹכְלָיו כָּשֵׁר. נַעֲשֶׂה כְמִשָּׁעָה הָרִאשׁוֹנָה כְּשׁוֹחְטוֹ לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו וְהוּא כָשֵׁר.

Rebbi Yose said, I saw Rebbi Jeremiah grabbing Rebbi Abba and saying to him, tell me the reason of Rebbi Joḥanan, why it is disqualified if one slaughtered for its purpose with the intent to pour its blood not for its purpose? It is made from the start as if he slaughtered for its purpose and not for its purpose, and it is disqualified. He told him, if this is so, even if he slaughtered not for its eaters and to sprinkle its blood not for its eaters, it should be as if from the start he slaughtered for its eaters and not for its eaters and be qualified. This you cannot do, as Rebbi Ila said in the name of Rebbi Joḥanan, if he slaughtered for its eaters and to pour its blood not for its eaters, it is qualified. There came Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, if he slaughtered for its eaters and to pour its blood not for its eaters, it is qualified. Rebbi Yose got his strength from the two reasons of Rebbi Joḥanan. Why is it disqualified if one slaughtered for its purpose with the intent to pour its blood not for its purpose? It is made from start as if he slaughtered for its purpose and not for its purpose, and is disqualified. Why is it qualified if he slaughtered for its eaters and to pour its blood not for its eaters? It is made from the start as if he slaughtered for its eaters and not for its eaters, and is qualified.

רִבִּי חֲנַנְיָה אָמַר קוֹמֵי רִבִּי מָנָא בְשֵׁם רִבִּי יוּדָן. טַעֲמָא דְּרִבִּי יוֹחָנָן. כָּל שֶׁאִילּוּ יָבוֹא לְאוֹתָהּ הָעֲבוֹדָה וְאֵינוֹ מְחַשֵּׁב לָהּ. מְחַשֵּׁב הוּא מֵעֲבוֹדָה אֲחֶרֶת לָהּ. אִילּוּ שְׁחָטוֹ לִשְׁמוֹ לִזְרוֹק דָּמוֹ שֶׁלֹּא לִשְׁמוֹ שֶׁמָּא אֵינוֹ פִיגּוּל. שְׁחָטוֹ לִשְׁמוֹ לִזְרוֹק דָּמוֹ שֶׁלֹּא לִשְׁמוֹ פָסוּל. אִילּוּ שְׁחָטוֹ לִשְׁמוֹ לְקַבֵּל דָּמוֹ שֶׁלֹּא לִשְׁמוֹ שֶׁמָּא אֵינוֹ כָשֵׁר. וּבִשְׁעַת קַבָּלָה מְחַשֵּׁב הוּא. הֲרֵי כָּל שֶׁאִילּוּ יָבוֹא לְאוֹתָהּ הָעֲבוֹדָה וְאֵינוֹ מְחַשֵּׁב לָהּ. הוּא מְחַשֵּׁב מֵעֲבוֹדָה אֲחֶרֶת לָהּ. אִילּוּ שְׁחָטוֹ לִשְׁמוֹ לְהַקְטִיר אֵימוֹרָיו שֶׁלֹּא לִשְׁמוֹ שֶׁמָּא אֵינוֹ פִיגּוּל. וּבִשְׁעַת הַקְטָרָה אֵינוֹ מְחַשֵּׁב. הֲרֵי כָּל שֶׁאִילּוּ יָבֹא לְאוֹתָהּ הָעֲבוֹדָה וְהוּא מְחַשֵּׁב לָהּ אֵינוֹ מְחַשֵּׁב מֵעֲבוֹדָה אֲחֶרֶת לָהּ. אָמַר לֵיהּ. לָא תְתִיבֵינִי מִפִּיגּוּל עַל פְּסוּל. דָּמַר רִבִּי יוֹסֵה. מִן תְּרֵין מִילִּין לֹא דַמְיָיא מַחֲשֶׁבֶת פִּיגּוּל לְמַחֲשֶׁבֶת פְּסוּל.

Rebbi Ḥananiah said before Rebbi Mana in the name of Rebbi Yudan. The reason of Rebbi Joḥanan that if one would come to perform a certain action without thinking, one continues thinking from another action. If one slaughtered for its purpose with the intent to pour its blood not for its purpose, would that not be piggufl 68? If one slaughtered for its purpose with the intent to pour its blood not for its purpose, it is disqualified. If one slaughtered for its purpose and to receive its blood not for its purpose, would that not be qualified, since on the act of receiving he is thinking. Therefore, if one would come to perform a certain action without thinking, one continues the thinking from another action. If one slaughtered for its purpose with the intent to burn its parts not for its purpose, would that not be piggul? If at the moment of burning he does not think, then if one would come to perform a certain action without thinking, one continues the thinking from another action. He told him, do not object to me about disqualification because of piggul, since Rebbi Yose said, in two aspects is the intent of piggul not equivalent to the intent of disqualification.

מַה נְפִיק מִן בֵּינֵיהוֹן. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְדַּוּמָא. חִילּוּפִּין. בִּשָׁאָר יְמוֹת הַשָּׁנָה. שְׁחָטוֹ לִשְׁמוֹ לִזְרוֹק דָּמוֹ שֶׁלֹּא לִשְׁמוֹ בִּשָׁאָר יְמוֹת הַשָּׁנָה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן כָּשֵׁר. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּסוּל.

What results from the difference between them? Rebbi Samuel ben Eudaimon said, switching on the other days of the year. If one slaughtered for its purpose with the intent to sprinkle its blood not for its purpose, on the other days of the year. In the opinion of Rebbi Joḥanan it is qualified; in the opinion of Rebbi Simeon ben Laqish it is disqualified.

אָמַר רִבִּי יוֹחָנָן. עַל דָּא עֲלִי אָבָּא בַּר אַבָּא. דְּאִינּוּן אָמְרִין. מְנַיִין שֶׁהַפֶּסַח מִשְׁתַּנֶּה לְשֵׁם שְׁלָמִים. תַּלְמוּד לוֹמַר. וְאִם מִן הַצֹּאן קָרְבָּנוֹ לְזֶבַח שְׁלָמִים. כָּל שֶׁהוּא מִן הַצֹּאן בָּא שְׁלָמִים. הָתִיבוּן. הֲרֵי עוֹלָה מִן הַצֹּאן. דָּבָר שֶׁאֵינוֹ בָא אֶלָּא מִן הַצֹּאן. יָצָאת עוֹלָה שֶׁהִיא בָאָה אֲפִילוּ מִן הַבָּקָר. הָתִיבוּן. הֲרֵי אָשָׁם. אָמַר רִבִּי בּוּן בַּר כַּהֲנָא. מִן הַצֹּאן. דָּבָר הַבָּא מִכָּל הַצֹּאן. יָצָא אָשָׁם שֶׁאֵינוֹ בָא אֶלָּא מִן הָאֵילִים בִּלְבַד. בְּכָל אָתָר אַתְּ אָמַר. מִן לְרַבּוֹת. וְהָכָא אַתְּ אָמַר. מִן לְמָעֵט. אָמַר רִבִּי מָנָא. מִיעֲטוֹ. שֶׁאֵינוֹ בָא אֶלָּא מִן הָאֵילִים בִּלְבַד. הָתִיבוּן. וְהָכְתִיב אִם מִן הַצֹּאן קָרְבָּנוֹ מִן הַכְּשָׂבִים אוֹ מִן הָעִזִּים לְעוֹלָה. מֵעַתָּה מוֹתַר הַפֶּסַח בָּא עוֹלָה. אָמַר רִבִּי אָבּוּן. מְשַׁנִּין דָּבָר שֶׁהוּא לַאֲכִילָה בְדָבָר שֶׁהוּא לַאֲכִילָה. [וְאֵין מְשַׁנִּין דָּבָר שֶׁהוּא לַאֲכִילָה בְדָבָר שֶׁאֵינוֹ לַאֲכִילָה.] אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מְשַׁנִּין קֳדָשִׁים קַלִּין לְשֵׁם קֳדָשִׁים קַלִּין וְאֵין מְשַׁנִּין קֳדָשִׁים קַלִּים לְשֵׁם קָדְשֵׁי קָדָשִׁים. אָמַר רִבִּי יוֹחָנָן עַל דְּעֲלִי רִבִּי חֲנִינָה דְּאַתּוֹן אָמְרִין. אֵין הַפֶּסַח מִשְׁתַּנֶּה לְשֵׁם שְׁלָמִים אֶלָּא אִם כֵּן שְׁחָטוֹ לְשֵׁם שְׁלָמִים. וַאֲנִי אוֹמֵר. אֲפִילוּ לְשֵׁם עוֹלָה. אָמַר רִבִּי לָא. טַעֲמֵיהּ דְּרִבִּי יוֹחָנָן. וְאִם מִן הַצֹּאן קָרְבָּנוֹ לְזֶבַח שְׁלָמִים. כֹּל שֶׁהוּא זֶבַח בָּא שְׁלָמִים. מִשְׁתַּנֶּה לְמַחֲשֶׁבֶת פְּסוּל. הֵיךְ עֲבִיד. שְׁחָטוֹ לְשֵׁם עוֹלָה עַל מְנָת לִזְרוֹק דָּמוֹ לְמָחָר. מִכָּל מָקוֹם פָּסוּל הוּא. אִין תֵּימַר. מִשְׁתַּנֶּה לְמַחֲשֶׁבֶת פְּסוּל. פִּיגּוּל. אִין תֵּימַר. אֵינוֹ מִשְׁתַּנֶּה לְמַחֲשֶׁבֶת פְּסוּל. פָסול.

Rebbi Joḥanan said, about this Abba bar Abba enlightened me, for they are saying, from where that Pesaḥ is changed into the denomination of well-being sacrifices? The verse says, and if his sacrifice be from small cattle as meal well-being offering; anything from small cattle comes as well-being offering. They objected, is there not an elevation offering [from small cattle]? Anything which only comes from small cattle; this eliminates the elevation offering which even may come from large cattle. They objected, is there not reparation offering? Rebbi Abun bar Cahana said, “ from small cattle”. this eliminates the reparation offering, which only comes from rams. [Rebbi Abun objected,] everywhere you are saying that מִן is to include, but here you are saying that מִן is to exclude? Rebbi Mana said, it excludes it, since it only comes from rams. They objected, is there not written, and if his sacrifice be from small cattle, from sheep or goats, as elevation offering; then excess Pesaḥ should become elevation offering? Rebbi Abun said, one changes something to be eaten into something to be eaten, [but one does not change something to be eaten into something not to be eaten.] Rebbi Yose ben Rebbi Abun said, one changes simple sancta into simple sancta, but one does not change simple sancta into most holy sacrifices. Rebbi Joḥanan said, about what Rebbi Ḥanina enlightened, that you are saying, Pesaḥ is changed into a well-being offering only if he slaughtered it for the purpose of well-being offering; but I am saying, even for the purpose of an elevation offering. Rebbi [Il]la said, the reason of Rebbi Joḥanan: And if his sacrifice be from small cattle as meal well-being offering; anything to be consumed as sanctum is a well-being offering. Does it change with respect to disqualifying thoughts? How is this? If he slaughtered it for the purpose of an elevation offering in order to pour its blood the next day. In any case, it is disqualified. If you are saying that it changes with respect to disqualifying thoughts, it is piggul. If you are saying that it does not change with respect to disqualifying thoughts, it is disqualified.

לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ בִּשְׁאָר יְמוֹת הַשָּׁנָה. רִבִּי בּוּן בַּר חִיָיה בְשֶׁם שְׁמוּאֵל בַּר אַבָּא. מִכֵּיוָן שֶׁאֵין לוֹ שֵׁם נַעֲשֶׂה כְשׁוֹחְטוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ בִשְׁתִיקָה וְהוּא כָשֵׁר. אָמְרוּ לֵיהּ. וְאִין כֵּינִי. אֲפִילוּ שְׂחָטוֹ לִשְׁמוֹ לִזְרוֹק דָּמוֹ שֶׁלֹּא לִשְׁמוֹ וְיֵיעָשֶׂה מִשָּׁעָה רִאשׁוֹנָה כְשׁוֹחְטוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ בִשְׁתִיקָה וִיהֵא כָשֵׁר. אָמַר רִבִּי אַבָּא מָרִיּ מָאן אָמַר בִּשְׁתִּיקָה כָשֵׁר. אוֹ נֹאמַר. בִּשְׁתִּיקָה פָּסוּל.

For its purpose and not for its purpose on the other days of the year? Rebbi Abun bar Ḥiyya in the name of Samuel bar Abba: Since it is left without a name it is as if from the start he slaughtered for its purpose and not for its purpose in silence and is qualified. They said to him. if it is so, even if he slaughtered for its purpose to pour the blood not for its purpose it should be treated as if from the start he slaughtered for its purpose and not for its purpose in silence and be qualified. Rebbi Abba Mari said, who says that in silence it is qualified? Or may we say, in silence it is disqualified?