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?

Mishnah

משנה: שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְחוּיָן לָעֲרֵלִים וְלַטְמֵאִים פָּסוּל. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו לַמּוּלִים וְלָעֲרֵלִים לַטְּמֵאִים וְלַטְּהוֹרִים כָּשֵׁר. שְׁחָטוֹ קוֹדֶם לַחֲצוֹת פָּסוּל שֶׁנֶּאֱמַר בּוֹ בֵּין הָעַרְבָּיִם. קוֹדֶם לַתָּמִיד כָּשֵׁר. וּבִלְבַד שֶׁיְּהֵא אֶחָד מְמָרֵס בְּדָמוֹ עַד שֶׁיִּזָּרֵק דַּם הַתָּמִיד. וְאִם נִזְרַק כָּשֵׁר:

MISHNAH: If he slaughtered it for those who cannot not eat it, for those who did not subscribe to it, for the uncircumcised, or for the impure, it is disqualified. For those who eat it and those who will not eat it, for those who subscribed to it and those who did not subscribe to it, for the circumcised and the uncircumcised, or for the pure and the impure, it is qualified. If one slaughtered it before noon it is disqualified since it was said about it: between the evenings. If one slaughtered it before the daily evening sacrifice it is qualified, on condition that somebody stir the blood until after the blood of the daily evening sacrifice was poured; but if the blood was poured it is qualified.

Halakhah

הלכה: מְנַיִין שֶׁהוּא צָרִיךְ לְשׁוֹחְטוֹ לְאוֹכְלָיו. רִבִּי יוֹחָנָן בְשֵׁם רִבִּי יִשְׁמָעֵאל. אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ. אָמַר רִבִּי יֹאשִׁיָּה. לְשׁוֹן סוּרְסֶי הוּא זֶה. כְּאָדָם שֶׁהוּא אוֹמֵר לַחֲבֵירוֹ. כּוֹס לִי אֶת הָטְּלֶה הַזֶּה.

HALAKHAH: From where that he needs to slaughter for those who will eat it? Rebbi Joḥanan in the name of Rebbi Ismael: For each man according to his eating you shall cut. Rebbi Josia said, it is a Syriac expresssion, as if a person say to his neighbor, slaughter for me this lamb.

כֵּיצַד שֶׁלֹּא לְאוֹכְלָיו. שְׁחָטוֹ לְשֵׁם חוֹלֶה לְשֵׁם זָקֵן שֶׁאֵינָן יְכוֹלִין לוֹכַל כְּזַיִת. כֵּיצַד שֶׁלֹּא לִמְנוּיָיו. שְׁחָטוֹ לְשֵׁם בְּנֵי חֲבוּרָה אֲחֶרֶת. הָדָא אָמְרָה. שֶׁהַקָּטָן יֵשׁ לוֹ מִינְיָין לִפְסוֹל. הָדָא אָמְרָה. הָיָה נָתוּן בְּדֶרֶךְ רְחוֹקָה וּשְׁחָטוֹ לִשְׁמוֹ פָּסוּל. הָדָא אָמְרָה. הָדָא מְסַייעָא לִדְרוֹמַיי. דִּדְרוֹמַיי אָמְרִין. אֵימוֹרִין שֶׁאָבְדוּ מְחַשֵּׁב לָהֶן כְּמִי שֶׁהֵן קַיָימִין. הָדָא אָמְרָה. שְׁחָטוֹ שֶׁתֹּאכַל מִמֶּנּוּ חֲצִי חֲבוּרָתוֹ פָּסוּל. אָמַר רִבִּי חַגַּיי קוֹמֵי רִבִּי יוֹסֵה. תִּיפְתָּר שֶׂהָיוּ כוּלָּן חוֹלִין. אָמַר לֵיהּ. נִיתְנֵי לְשֵׁם בְּנֵי חֲבוּרָה פְסוּלִין. אָמַר לֵיהּ. בְּשֶׁהָיוּ שָׁם כְּשֵׁירִים וּשְׁחָטוֹ לְשֵׁם פְּסוּלִין.

“How is ‘those who cannot eat it’? If he slaughtered it in the name of a sick person, in the name of an old person, who cannot eat the volume of an olive. How about ‘those who did not subscribe to it’? If he slaughtered it in the name of a different group.” This implies that a baby can be counted to disqualify. This implies that if one was on a distant trip and he slaughtered it in this person’s name, it is disqualified. This implies that it supports the Southerners, since the Southerners are saying, one thinks about parts which were lost as if they were in existence. This implies that if one slaughtered so that half of the group should eat, it is disqualified. Rebbi Haggai said before Rebbi Yose, explain it that all of them were sick. He told him, then one should have stated, “in the name of disqualified members of the group.” He said to him, if there were qualified people, but he slaughtered in the name of the disqualified.

אָמַר רִבִּי אֶלְעָזָר. מַתְנִיתָא בְּשֶׁשְּׁחָטוֹ לְאוֹכְלָיו וְנִתְכַּפֵּר בּוֹ לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו. אֲבְל אִם שְׁחָטוֹ מִשָּׁעָה הָרִאשׁוֹנָה וְנִתְכַּפֵּר בּוֹ לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו פָּסוּל.

Rebbi Eleazar said, the Mishnah if he slaughtered it for those who eat it, but it was covered by those who eat it and those who cannot eat it. But it is disqualified if from the start he slaughtered it so that it should be covered by those who eat it and those who cannot eat it.

רִבִּי שִׂמְלַאי אֲתַא גַבֵּי רִבִּי יוֹנָתָן. אֲמַר לֵיהּ. אַלְפִּין אֲגָדָה. אֲמַר לֵיהּ. מְסוֹרֶת בְּיָדִי מֵאֲבוֹתַיי שֶׁלֹּא לְלַמֵּד אֲגָדָה לֹא לְבַבְלִי וְלֹא לִדְרוֹמִי. שֶׁהֵן גַּסֵּי רוּחַ וּמְעוּטֵי תוֹרָה. וְאַתְּ נְהַרְדָּעַאי וְדָר בְּדָרוֹם. אֲמַר לֵיהּ. אֱמוֹר לִי חֲדָא מִילְּתַא. מַה בֵין לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ. מַה בֵין לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו. אָמַר לֵיהּ. לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ פְּסוּלוֹ מִגּוּפוֹ. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו פְּסוּלוֹ מֵאֲחֵרִים. לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ אֵין אַתְּ יָכוֹל לָבוּר פְּסוּלוֹ מִתּוֹךְ הֶכְשֵׁירוֹ. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו אַתְּ יָכוֹל לָבוּר פְּסוּלוֹ מִתּוֹךְ הֶכְשֵׁירוֹ. לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ נוֹהֵג בְּכָל הַקֳּדָשִׁים. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו אֵינוֹ נוֹהֵג אֶלָּא בַפֶּסַח.

Rebbi Simlai came to Rebbi Jonathan. He said to him, teach me homiletics. He answered him, I have a tradition from my forefathers not to teach homiletics either to a Babylonian or to a Southerner, since they are gross in spirit and have little learning. And you are from Nahardea and live in the South. He said to him, tell me this one thing, what is the difference between “for its purpose and not for its purpose” and “for those who eat it and those who cannot eat it”? He answered him, “for its purpose and not for its purpose”, the disqualification is intrinsic. “For those who eat it and those who cannot eat it”, the disqualification is of others. “For its purpose and not for its purpose”, you cannot pick out the disqualified from the qualified. [“For those who eat it and those who cannot eat it”, you can pick out the disqualified from the qualified.] “For its purpose and not for its purpose”, applies to all sacrifices; “for those who eat it and those who cannot eat it” applies only to the Pesaḥ.

אָמַר רִבִּי יוֹסֵה. מִן הָדָא דְרִבִּי לָעְזָר אַתְּ שְׁמַע תַּרְתֵּיי. דָּמַר רִבִּי לָעְזָר. מַתְנִיתָא בְּשֶׁשְּׁחָטוֹ לְאוֹכְלָיו וְנִתְכַּפֵּר בּוֹ לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו. אֲבְל אִם שָׁחַט מִשָּׁעָה הָרִאשׁוֹנָה וְנִתְכַּפֵּר בּוֹ לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו פָּסוּל. הֲרֵי פְסוּלוֹ מַחְמַת אֲחֵרִים וְאַתְּ יָכוֹל לָבוּר פְּסוּלוֹ מִתּוֹךְ הֶכְשֵׁירוֹ. וְאַתְּ אֲמַר הָכֵין. אֶלָּא כֵינִי. לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ נוֹהֵג בְּכָל הַקֳּדָשִׁים. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו אֵינוֹ נוֹהֵג אֶלָּא בַפֶּסַח. אָמַר רִבִּי אַבִּין. אִית לָךְ חוֹרִי. לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ נוֹהֵג בְּכָל הָעֲבוֹדוֹת. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו אֵינוֹ נוֹהֵג אֶלָּא בִשְׁחִיטָה.

Rebbi Yose said, from that of Rebbi Eleazar one may deduce two [conclusions]. Since Rebbi Eleazar said, the Mishnah if he slaughtered it for those who eat it, but it was covered by those who eat it and those who cannot eat it. But it is disqualified if from the start he slaughtered for those who eat it and it was covered by those who eat it and those who cannot eat it. Then its disqualification is of others and you can pick out the disqualified from the qualified, and you are saying so? But it must be the following, “for its purpose and not for its purpose”, applies to all sacrifices; “for those who eat it and those who cannot eat it” applies only to the Pesaḥ. Rebbi Abin said, there are others. “For its purpose and not for its purpose”, applies to all services; “for those who eat it and those who cannot eat it” applies only to slaughtering.

לְאוֹכְלָיו כְּזֵיתִין וְשֶׁלֹּא לְאוֹכְלָיו כְּזֵיתִין כָּשֵׁר. לְאוֹכְלָיו כְּזֵיתִין וְשֶׁלֹּא לְאוֹכְלָיו כַּחֲצִי זֵיתִין כָּל שֶׁכֵּן כָּשֵׁר. לְאוֹכְלָיו כַּחֲצִי זֵיתִין וְשֶׁלֹּא לְאוֹכְלָיו כַּחֲצִי זֵיתִים מָה אֲנָן קַיָימִין. אִם כְּשֶׁהָיְתָה הַמַּחֲשָׁבָה לַכּוֹשֶׁר תְּהֵא הַמַּחֲשָׁבָה לִפְסוּל. אִם אֵינָהּ הַמַּחֲשָׁבָה לִפְסוּל לֹא תְּהֵא הַמַּחֲשָׁבָה לַכּוֹשֶׁר. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָא אָמְרָה שֶׁהַמַּחֲשָׁבָה לַכּוֹשֶׁר. דְּתַנִּינָן תַּמָּן. לוֹכַל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת כָּשֵׁר. שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין. שְׁחָטוֹ שֶׁתִּתְכַּפֵּר בּוֹ חֲצִי חֲבוּרָתוֹ. רִבִּי יוֹנָה פוֹסֵל. נַעֲשֶׂה כְמַתְפִּישׂ כַּפָּרַת אֵילּוּ לָאֵילּוּ. מֵאַחַר שֶׁלֹּא נִתכַּפֵּר לָאֵילּוּ לֹא נִתכַּפֵּר לָאֵילּוּ. רִבִּי יוֹסֵה אָמַר. כָּשֵׁר. בַּמַּחֲזוֹרָה תִינְיָינָא חֲזַר בֵּיהּ רִבִּי יוֹסֵי. אָמַר לֵיהּ רִבִּי פִינְחָס. לֹא כֵן אִילְפָן רִבִּי. כָּשֵׁר. אֲמַר לֵיהּ. הָא קְבִיעָה גַבָּךְ כְּמַסְמֵרָא.

For those who eat it in volumes of an olive and those who cannot eat it in volumes of an olive, it is qualified. For those who eat it in volumes of an olive and those who cannot eat it in volumes of half an olive, it is qualified a fortiori. For those who eat it in volumes of half an olive and those who cannot eat it in volumes of half an olive? Where do we hold? If intent was qualifying, intent is disqualifying. If intent is not disqualifying then the intent should be qualifying. Rebbi Yose said, a Mishnah implies that the intent in qualifying, as we have stated there: “To eat half the volume of an olive and to burn half the volume of an olive is qualified since slaughter and burning do not combine.” If he slaughtered it that half of its group should be covered, Rebbi Jonah disqualifies. It is as grabbing the cover for these and those. Since these are not covered, neither are those covered. Rebbi Yose said, it is qualified. During the second cycle, Rebbi Yose retracted. Rebbi Phineas said to him, did the rabbi not teach us, it is qualified. He told him, is this fixed for you by nails?

שְׁחָטוֹ קוֹדֶם לַחֲצוֹת פָּסוּל. [לְאַחַר חַצּוֹת] מִיַּד כָּשֵׁר. קוֹדֶם לַתָּמִיד כָּשֵׁר. וְתַנֵּי כֵן. יָכוֹל אִם קָדַם פֶּסַח לְתָמִיד לֹא יוּאַחַר הַתָּמִיד. תַּלְמוּד לוֹמַר תַּעֲשֶׂה. רִיבָה. אָמַר רִבִּי אָבוּן. מַתְנִיתָא אָמְרָה. פֶּסַח עַצְמוֹ כָשֵׁר. אִין תֵּימַר. פָּסוּל. כְּמִי שֶׁלֹּא קְדָמוֹ.

“If one slaughtered it before noon it is disqualified,” [after noontime] immediately it is qualified. “If one slaughtered it before the daily sacrifice it is qualified.” It was stated thus: One could think that if Pesaḥ preceded the daily sacrifice, the daily sacrifice could not be delayed. The verse says, do, adding. Rebbi Abun said, the Mishnah implies that the Pesaḥ itself is qualified. If you would say, it is disqualified, it would be as if it did not precede.

תַּמָּן אַתְּ אָמַר. דַּם תָּמִיד וְאֵיבָרָיו קוֹדְמִין לַפֶּסַח. וּפֶסַח לַקְּטוֹרֶת. וְהַקְּטוֹרֶת לְהַטָּבַת הַנֵּרוֹת. וָכָא אַתְּ אָמַר אָכֵן. אָמַר רִבִּי לָא. כָּאן בְּחַי וְכָאן בְּשָׁחוּט.

There, you are saying: “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.” And here you are saying so? Rebbi La said, one if it is living, the other if it is slaughtered.

Mishnah

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

MISHNAH: One who slaughters the Pesaḥ on leavened matter transgresses a prohibition; Rebbi Jehudah says, also the daily sacrifice. Rebbi Simeon says, the Pesaḥ on the Fourteenth, if for its purpose, he is liable, not for its purpose he is not liable. All other sacrifices, whether for their purposes or not for their purposes, he is not liable. On the holiday, for its purpose he is not liable, not for its purpose he is liable; for all other sacrifices, whether for their purposes or not for their purposes, he is liable except for the purification offering which he slaughtered not for its purpose.

Halakhah

הלכה: מְנַיִין לַשּׁוֹחֵט פֶּסַח עַל הֶחָמֵץ שֶׁהוּא עוֹבֵר בְּלֹא תַעֲשֶׂה. תַּלְמוּד לוֹמַר לֹא תִשְׁחַט עַל חָמֵץ דַּם זִבְחִי. אֵין לִי אֶלָּא הַשּׁוֹחֵט. הַזּוֹרֵק מְנַיִין. תַּלְמוּד לוֹמַר לֹא עַל חָמֵץ דַּם. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מִמַּה שֶׁהוּא מִתְחַיֵיב עַל הַזְּרִיקָה הָדָא אָמְרָה. פֶּסַח עַצְמוֹ כָשֵׁר. אָמַר רִבִּי יוֹסֵה. תִּיפְתָּר שֶׁנִּתְמַנֶּה לוֹ חָמֵץ בֵּין שְׁחִיטָה לִזְרִיקָה. אוֹ שֶׁהָיָה זֶה שׁוֹחֵט וְזֶה זוֹרֵק.

HALAKHAH: From where that one who slaughters the Pesaḥ on leavened matter transgresses a prohibition? The verse says, do not slaughter on leavened matter the blood of My sacrifice. I have not only the slaughterer, from where the one who pours the blood? The verse says, not on leavened matter the blood. Rebbi Samuel bar Rav Isaac said, since he becomes guilty for pouring, this implies that the Pesaḥ be qualified. Rebbi Yose said, explain it that leavened matter came to him between slaughter and pouring or that one person was slaughtering and another pouring.

תַנֵּי חִזְקִיָּה. לֹא תִשְׁחַט עַל חָמֵץ דַּם זִבְחִי. הַתּוֹרָה קָרְאָת אוֹתוֹ זִבְחִי. אָמַר רִבִּי מָנָא. אִילוּלֵי דְתַנִּיתָהּ חִזְקִיָּה מָצִינוּ דָבָר פָּסוּל וְחַיָיבִין עָלָיו חַטָּאת. הַמְחַמֵּץ אֶת הַפְּסוּלָה. אִית תַּנָּיֵי תַנֵּי. חַיָיב. אִית תַּנָּיֵי תַנֵּי. פָּטוּר. אָמַר רַב חִסְדָּא. מָאן דְּאָמַר. חַיָיב. בְּשֶׁנִּפְסְלָה מַחְמַת חִימּוּצָהּ. מָאן דְּאָמַר. פָּטוּר. בְּשֶׁלֹּא נִפְסְלָה מַחְמַת חִימּוּצָהּ.

Ḥizqiah stated: Do not slaughter on leavened matter the blood of My sacrifice, the Torah called it “My sacrifice”. Rebbi Mana said, if Ḥizqiah had not stated this, do we find anything disqualified because of which one is liable for a purification sacrifice? If somebody leavens the disqualified. There are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. Rav Ḥisda said, he who says liable, if it became disqualified because of its leavening; he who says not liable, if it did not become disqualified because of its leavening.

הֶקְטֶיר אֵימוֹרִין עַל חָמֵץ. אִית תַּנָּיֵי תַנֵּי. חַיָיב. אִית תַּנָּיֵי תַנֵּי. פָּטוּר. מָאן דְּאָמַר. חַיָיב. דַּם מִכָּל מָקוֹם. מָאן דְּאָמַר. פָּטוּר. זֶבַח. מַה זְבִיחָה מְיוּחֶדֶת שֶׁהִיא מְעַכֶּבֶת הָכַּפָּרָה. יָצְאוּ הֶקְטֵר אֵימוֹרִין שֶׁאֵינָן מְעַכְּבִין אֶת הָכַּפָּרָה.

The burning of the parts on leavening. There are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. He who says liable, blood anywhere. He who says not liable, sacrifice. Since slaughtering for sacrifice is particular in that it is indispensable for atonement, this excludes burning of the parts, which is not indispensable for atonement.

מָלַק עוֹף עַל חָמֵץ. אִית תַּנָּיֵי תַנֵּי. חַיָיב. אִית תַּנָּיֵי תַנֵּי. פָּטוּר. מָאן דְּאָמַר. חַיָיב. דַּם מִכָּל מָקוֹם. וּמָאן דְּאָמַר. פָּטוּר. זֶבַח. יָצָא עוֹף שֶׁאֵינוֹ זֶבַח. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְּעָא קוֹמֵי רִבִּי יוֹסֵה. מָאן דְּאָמַר. חַיָיב. נִיחָא. כְּמַה דְתֵימַר לְעִנְיַין פְּטוֹר. מָאן דְּאָמַר. פָּטוּר. מַה טַעֲמָא. אָמַר לֵיהּ. לְמֵידִין עוֹנֶשׁ מֵעוֹנֶשׁ וְאֵין לְמֵידִין עוֹנֶשׁ מִפְּטוֹר.

If one broke a bird’s neck on leavening. There are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. He who says liable, blood anywhere. He who says not liable, sacrifice. This excludes the bird which is not slaughtered as sacrifice. Rebbi Jacob bar Zavdi asked before Rebbi Yose. Him who said “liable” one understands as you are saying for freeing from liability. What is the reason of him who frees from liability? He said to him, one may infer punishment from punishment but one may not infer punishment from exemption.

רַבָּנִין דְּקַיְסָרִין בְּעַיָין. יָכוֹל הַמְקַבֵּל וְהַמְהַלֵּךְ עַל חָמֵץ יְהֵא חַיָיב. תַּלְמוּד לוֹמַר זֶבַח. מַה זְבִיחָה מְיוּחֶדֶת שֶׁחַיָיבִין עָלֶיהָ בַחוּץ. יָצָא הַמְקַבֵּל וְהַמְהַלֵּךְ שֶׁאֵין חַיָיבִין עָלֶיהֶן בַּחוּץ. יָכוֹל הַמַּקְטִיר אֵימוֹרִים עַל חָמֵץ יְהֵא חַיָיב. תַּלְמוּד לוֹמַר וְכִפֵּר. מַה זְרִיקָה מְיוּחֶדֶת שֶׁהִיא מְעַכֶּבֶת אֶת הַכַּפָּרָה. יָצְאוּ הֶקְטֵר אֵימוֹרִין שֶׁאֵינָן מְעַכְּבִין אֶת הָכַּפָּרָה. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְּעָא קוֹמֵי רִבִּי יוֹסֵה. עַד דְּאַתְּ דַּיִין לָהּ לִפְטוֹר. דּוֹנָהּ לְחִיּוּב. יָכוֹל הַמְקַבֵּל וְהַמְהַלֵּךְ עַל חָמֵץ יְהֵא פָטוּר. תַּלְמוּד לוֹמַר זֶבַח. מַה זְבִיחָה מְיוּחֶדֶת שֶׁחַיָיבִין עָלֶיהָ בַחוּץ. אַף אֲנִי אַרְבֶּה הֶקְטֵר אֵימוֹרִין שֶׁחַיָיבִין עָלֶיהֶן בַּחוּץ. יָכוֹל הַמַּקְטִיר אֵימוֹרִין עַל חָמֵץ יְהֵא פָטוּר. תַּלְמוּד לוֹמַר וְכִפֵּר. מַה זְרִיקָה מְיוּחֶדֶת שֶׁהִיא מְעַכֶּבֶת אֶת הַכַּפָּרָה. אַף אֲנִי אַרְבֶּה הַמְקַבֵּל וְהַמְהַלֵּךְ שֶׁהֵן מְעַכְּבִין אֶת הָכַּפָּרָה. אָמַר לֵיהּ. דָּבָר שָׁוֶה בִשְׁנֵיהֶן מְלַמֵּד. דָּבָר שֶׁאֵינוֹ שָׁוֶה בִשְׁנֵיהֶן אֵינוֹ מְלַמֵּד. זֶבַח. מַה זְבִיחָה מְיוּחֶדֶת שֶׁהִיא מְעַכֶּבֶת אֶת הַכַּפָּרָה וְחַיָיבִין עָלֶיהָ בַחוּץ. יָצָא הַמְקַבֵּל וְהַמְהַלֵּךְ עַל חָמֵץ שֶׁאֵין חַיָיבִין עָלֶיהֶן בַּחוּץ. יָצְאוּ הֶקְטֵר אֵימוֹרִין שֶׁאֵינָן מְעַכְּבוֹת אֶת הָכַּפָּרָה.

The rabbis of Caesarea asked: I could think that the one who receives or carries [the blood] on leavened matter be liable. The verse says, sacrifice. Since slaughtering for sacrifice is particular in that one is liable for it outside [the Sanctuary], this excludes the one who receives or carries on leavened matter for which one is not liable outside. I could think that one who burns parts on leavened matter be liable. The verse says, and he atones. Since pouring is particular in that it is indispensable for atonement, this excludes burning of the parts, which is not indispensable for atonement. Rebbi Jacob bar Zavdi asked before Rebbi Yose. Instead of arguing for absence of liability, argue for liability. I could think that the one who receives or carries [the blood] on leavened matter not be liable. The verse says, sacrifice. Since slaughtering for sacrifice is particular in that for it one is liable outside [the Sanctuary], I also am adding burning of the parts for which one is liable outside. I could think that one who burns parts on leavened matter not be liable. The verse says, and he atones. Since pouring is particular in that it is indispensable for atonement, I also am adding the one who receives or carries who is indispensable for atonement. He said to him, anything equal in both respects instructs; anything not equal in both respects does not instruct. Sacrifice. Since slaughtering for sacrifice is particular in that it is indispensable for atonement and for it one is liable outside [the Sanctuary], this excludes the one who receives or carries on leavened matter for which one is not liable outside; it excludes burning of the parts, which is not indispensable for atonement.

תַּמָּן תַּנִּינָן. [בֵּית שַׁמַּאי אוֹמְרִים] שְׂאוֹר כַּזַּיִת וְחָמֵץ כְּכּוֹתֶבֶת. וּבֵית הִלֵּל אוֹמְרִים זֶה וָזֶה בְּכַזַּיִת. רִבִּי זְרִיקָן בְּשֵׁם רִבִּי יוֹסֵה בֶּן חֲנִינָא. לֹא שָׁנוּ אֶלָּא לְבִיעוּרוֹ. אֲבָל לַאֲכִילָה כַזַּיִת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. בֵּין לְבִיעוּרוֹ בֵּין לַאֲכִילָה כַזַּיִת. קָם רִבִּי מָנָא עִם רִבִּי חִזְקִיָּה. אְמַר לֵיהּ. מְנָן שְׁמַע רִבִּי הָדָא מִלְּתַא. אֲמַר לֵיהּ. מִן רִבִּי אַבָּהוּ. אֲמַר לֵיהּ. וַאֲנָן אָמְרִין. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. בֵּין לְבִיעוּרוֹ בֵּין לַאֲכִילָה כַזַּיִת.

There, we have stated: “The House of Shammai say, leavening in the volume of an olive, and leavened matter in the volume of a dried fig.” Rebbi Zeriqan in the name of Rebbi Yose ben Ḥanina: They stated this only for its elimination, but for eating the volume of an olive. Rebbi Abbahu in the name of Rebbi Joḥanan, whether for elimination or eating, the volume of an olive. Rebbi Mana was standing with Rebbi Ḥizqiah; he said to him, from where did the rabbi hear this?. He told him, from Rebbi Abbahu. He answered, we also are saying, Rebbi Abbahu in the name of Rebbi Joḥanan, whether for elimination or eating, the volume of an olive.

שְׁחָטוֹ עַל חָמֵץ. אַחַר מִי אַתְּ מְהַלֵּךְ. אַחַר אֲכִילָתוֹ אוֹ אָחָר בִּיעוּרוֹ. תַּמָּן אָמַר רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעוּרָה. שְׁנֵי חֲצָאֵי זֵתִים בְּתוֹךְ הַבַּיִת אֵין הַבַּיִת מִצְטָרֵף. בְּתוּךְ הַכֶּלִי הַכֶּלִי מִצְטָרֵף. שְׁחָטוֹ עֲלֵיהֶן. מֵאַחַר שֶׁאִילּוּ בְּתוֹךְ הַבַּיִת וְאֵין הַבַּיִת מִצְטָרֵף פָּטוּר. אוֹ מֵאַחַר שֶׁאִילּוּ בְּתוֹךְ הַכֶּלִי וְהַכֶּלִי מִצְטָרֵף חַיָיב. שְׁחָטוֹ עַל סִיעוֹר. מֵאַחַר דְּאָמַר רַב הוּנָא בְשֵׁם רַב. מוּתָּר לְהַאֲכִילוֹ לְכַלְבּוֹ. פָּטוּר. אוֹ מֵאַחַר דְּרַב אָמַר. לוֹקִין עַל אֲכִילָתוֹ. חַיָיב.

If one slaughtered on leavened matter, after what are you going? After eating or after elimination? There did Rebbi Jeremiah say in the name of Rebbi Zeˋira: Two volumes of half an olive in one house, the house does not combine them; in one vessel, the vessel does combine them. If one slaughtered on them, if they were in the house, and the house did not combine them, he is not liable; or if they were in one vessel and the vessel combines them, he is liable. If he slaughtered on leavening. Since Rav Ḥuna said in the name of Rav, he is permitted to feed it to his dog, he is not liable; or since Rav said, one flogs for eating it, he is liable.

רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עַד שֶׁיְּהֵא לַשּׁוֹחֵט לְאֶחָד מִבְּנֵי חֲבוּרָה. רִבִּי יוֹחָנָן אָמַר. לַשּׁוֹחֵט אַף עַל פִּי שֶׁאֵינוֹ מִבְּנֵי חֲבוּרָה. לְאֶחָד מִבְּנֵי חֲבוּרָה אַף עַל פִּי שֶׁאֵינוֹ שׁוֹחֵט. רִבִּי יוֹחָנָן אָמַר. אֲפִילוּ נָתוּן עִמּוֹ בִירושָׁלֵם. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עַד שֶׁיְּהֵא נָתוּן עִמּוֹ בָעֲזָרָה. דֵּין כְדַעְתֵּיהּ וְדֵין כְדַעְתֵּיהּ. דְּאִיתְפַּלְּגוֹן. שְׁנֵי יָמִים טוֹבִים שֶׁלְגָּלִיוֹת. רִבִּי יוֹחָנָן אָמַר. מְקַבְּלִין הַתְרָיָיה עַל סָפֵק. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵין מְקַבְּלִין הַתְרָיָיה עַל סָפֵק. הַכֹל מוֹדִין שֶׁאִם הָיָה נָתוּן כְּנֶגְדּוֹ בַחַלּוֹן בִּירושָׁלֵם. מָאן דְּאָמַר. סָפֵק. וַודַּאי. מָאן דְּאָמַר. בָּעֲזָרָה. בִּירוּשָׁלֵם הוּא.

Rebbi Simeon ben Laqish said, only if it belongs to the slaughterer who is one of the group. Rebbi Joḥanan said, to the slaughterer even if he is not of the group, to one of the group even if he is not the slaughterer. Rebbi Joḥanan said, even if it is with him in Jerusalem; Rebbi Simeon ben Laqish said, only if it is with him in the Temple courtyard. Each of them follows his own opinion, since they disagreed: about the two holidays of the diaspora. Rebbi Joḥanan said, one accepts forewarning in case of a doubt; Rebbi Simeon ben Laqish said, one does not accept forewarning in case of a doubt. Everybody agrees if it was lying opposite him in a window in Jerusalem. He who said, a doubt, it is certain. He who said, in the Temple courtyard, it is in Jerusalem.

מַה טַעֲמָא דְרִבִּי יוּדָה. דַּם זִבְחִי. דַּם פֶּסַח וְדַם תָּמִיד.

What is Rebbi Jehudah’s reason? The blood of my sacrifices, the blood of Pesaḥ and the blood of the daily sacrifice.

אָמַר רִבִּי יוֹחָנָן. טַעֲמָא דְרִבִּי שִׁמְעוֹן. כָּתוּב אֶחָד אוֹמֵר. לֹא תִשְׁחַט עַל חָמֵץ דַּם זִבְחִי. וְכָתוּב אַחֵר אוֹמֵר לֹא תִזְבַּח עַל חָמֵץ דַּם זִבְחִי. אֶחָד הַפֶּסַח בְּאַרְבָּעָה עָשָׂר. אֶחָד שְׁאָר כָּל הַזְּבָחִים בְּחוֹלוֹ שֶׁלְמוֹעֵד. מָה רָאִיתָ לְרַבּוֹתָן בְּחוֹלוֹ שֶׁלְמוֹעֵד וּלְהוֹצִיאָן מִן אַרְבָּעָה עָשָׂר. אַחַר שֶׁרִיבָה הַכָּתוּב מִיעֵט. מַרְבֶּה אֲנִי אוֹתָן בְּחוֹלוֹ שֶׁלְמוֹעֵד שֶׁהוּא בַּל יֵרָאֶה וּבַל יִמָּצֵא. וּמוֹצִיאָן מֵאַרְבָּעָה עָשָׂר שֶׁאֵינָן בַּל יֵרָאֶה וּבַל יִמָּצֵא. וָאַתְיָא כַיי דְאָמַר רִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. מִשֵּׁשׁ שָׁעוֹת וּלְמַעֲלָן מִדִּבְרֵיהֶן. אָמַר רִבִּי מָנָא. כְּלָהֵן דִּכִתִיב זֶבַח חַג הַפָּסַח אַרְבָּעָה עָשָׂר אֲנָן קַיָימִין.

Rebbi Joḥanan said, the reason of Rebbi Simeon: One verse says, do not slaughter on leavened matter the blood of my sacrifice, and another verse says, do not sacrifice on leavened matter the blood of my sacrifice. One refers to the Pesaḥ on the Fourteenth, one to all other consumed sacrifices on the workdays of the holiday. How did you understand to add them on the workdays of the holiday and to exclude them from the Fourteenth? After that the verse added, it subtracted. I am adding them on the workdays of the holiday since these are subject to “it should not be seen nor found”, and exclude them from the Fourteenth where they are not under “it should not be seen nor found”. And this parallels what Rebbi Meïr said; as Rebbi Meïr said, after noontime it is of their words. Rebbi Mana said, there where it says, the consumed sacrifice of the Pesaḥ holiday of pilgrimage, we hold that it refers to the Fourteenth.

אָמַר רִבִּי יוֹחָנָן. חֲבוּרָה הָיְתָה מַקְשָׁה. מָה אֲנָן קַיָימִין. אִם בְּשֶׂאָבַד וְנִמְצָא קוֹדֶם לַכַּפָּרָה. בֶּין לִשְׁמוֹ בֵין שֶׁלֹּא לִשְׁמוֹ כָשֵׁר וְנִיתַּק לִרְעָיָה. אִם בְּשֶׂאָבַד וְנִמְצָא לְאַחַר כַּפָּרָה. בֶּין לִשְׁמוֹ בֵין שֶׁלֹּא לִשְׁמוֹ פְסוּל שְׁלָמִים הוּא. וְקִיַימְנָה בְּשֶׁנִּיטמְאוּ הַבְּעָלִים אוֹ שֶׁהֵזִידוּ וּכְבָר נִדְחֶה לְפֶסַח שֵׁינִי. לִשְׁמוֹ פָטוּר וְהוּא פָסוּל. שֶׁלֹּא לִשְׁמוֹ חַיָיב וְהוּא כָשֵׁר. וְהַיי דֵינוֹ לִשְׁמוֹ פָטוּר. תַּמָּן אָמְרִין בְשֵׁם רַב חִסְדָּא. בְּשֶׁעָבְרָה שְׁנָתוֹ בֵּין רִאשׁוֹן לַשֵּׁינִי. רִבִּי לָא בְשֵׁם רִבִּי יוֹחָנָן. בְּשֶׁעִיבֵּר זְמַן כַּפָּרָתוֹ. פֶּסַח שֶׁעִיבֵּר זְמַנּוֹ וּשְׁחָטוֹ לִשְׁמוֹ בִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט אֲחֵרִים לִשְׁמוֹ בִזְמַנּוֹ. רִבִּי לִיעֶזֶר פוֹסֵל וְרִבִּי יוֹשׁוּעַ מַכְשִׁיר. רִבִּי לִיעֶזֶר פוֹסֵל שֶׁהוּא כְשׁוֹחֵט פֶּסַח לְשֵׁם שְׁלָמִים. וְרִבִּי יוֹשׁוּעַ מַכְשִׁיר שֶׁהוּא כְשׁוֹחֵט שְׁלָמִים לְשֵׁם פֶּסַח. מִכֵּיוָן שֶׁעִיבֵּר זְמַנּוֹ לֹא שַׁנְיָיא. הִיא הַשּׁוֹחֵט פֶּסַח לְשֵׁם שְׁלָמִים. הִיא הַשּׁוֹחֵט שְׁלָמִים לְשֵׁם פֶּסַח. עַל דַּעְתְּיהּ דְּרַב חִסְדָּא. בְּשֶׁעִיבֵּר שְׁנָתוֹ בֵּין רִאשׁוֹן לַשֵּׁינִי. עַל דַּעְתְּיהּ דְּרִבִּי לָא בְשֵׁם רִבִּי יוֹחָנָן. בְּשֶׁעִיבֵּר זְמַן כַּפָּרָתוֹ.

Rebbi Joḥanan said, the company was asking, where are we holding? If it was lost and found before propitiation, whether it was for its purpose or not for its purpose it is qualified and sent to grazing. If it was lost and found after propitiation, whether for its purpose or not for its purpose, it is disqualified as well-being offering. But we confirmed it when the owner became impure or acted criminally and already pushed to the Second Pesaḥ. For its purpose, he is not liable and it is disqualified. Not for its purpose, he is liable and it is qualified. There they are saying in the name of Rav Ḥisda: If its year was completed between First and Second. Rebbi La in the name of Rebbi Joḥanan: When the time for its propitiation was passed. “If a Pesaḥ whose time had passed was slaughtered for its purpose at its time, or that he slaughtered another one for its purpose at its time, Rebbi Eliezer disqualifies and Rebbi Joshua qualifies. Rebbi Eliezer disqualifies since he is like one who slaughters a Pesaḥ for the purpose of a well-being sacrifice. Rebbi Joshua qualifies since he is like one who slaughters a well-being sacrifice for the purpose of a Pesaḥ.” Since its time is passed, there is no difference whether he slaughtered a Pesaḥ for the purpose of a well-being sacrifice or he slaughtered a well-being sacrifice for the purpose of a Pesaḥ. In the opinion of Rav Ḥisda, if its year was completed between First and Second. In the opinion of Rebbi La in the name of Rebbi Joḥanan, when the time for its propitiation was passed.

Mishnah

משנה: הַפֶּסַח נִשְׁחָט בְּשָׁלֹשׁ כִּתּוֹת שֶׁנֶּאֱמַר וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל קָהָל וְעֵדָה וְיִשְׂרָאֵל. נִכְנְסָה כַּת הָרִאשׁוֹנָה וְנִתְמַלֵּאת הָעֲזָרָה נָעֲלוּ דַלְתוֹת הָעֲזָרָה תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ הַכֹּהֲנִים עוֹמְדִין שׁוּרוֹת שׁוּרוֹת וּבִידֵיהֶם בָּזִיכֵי כֶסֶף וּבָזִיכֵי זָהָב. שׁוּרָה שֶׁכּוּלָּה כֶּסֶף כֶּסֶף. שׁוּרָה שֶׁכּוּלָּהּ זָהָב זְהָב. לֹא הָיוּ מְעוֹרָבִין וְלֹא הָיוּ לַבָּזִיכִין שׁוּלַיִים שֶׁמָּא יַנִּיחוּם וְיִקְרַשׁ הַדָּם:

MISHNAH: The Pesaḥ was being slaughtered in three groups, as it is said, and they shall slaughter it, the entire assembly of the community of Israel, assembly, community, and Israel. When the first group entered, the courtyard was filled, they locked the doors of the courtyard. They blew the trumpets, straight, modulated, and straight. The priests were standing in rows and in their hands were silver and golden cups; one row only silver, one row only gold, they were not mixed. The cups had no flat bottoms lest they would be put down and the blood jellying.

Halakhah

הלכה: רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. נִיתַּן כֹּחַ בְּקוֹלוֹ שֶׁלְמֹשֶׁה וְהָיָה קוֹלוֹ מְהַלֵּךְ בְּכָל אֶרֶץ מִצרַיִם מַהֲלַּךְ מ יוֹם. וּמַה הָיָה אוֹמֵר. מִמְּקוֹם פְּלוֹנִי עַד מְקוֹם פְּלוֹנִי כַּת אַחַת. וּמִמְּקוֹם פְּלוֹנִי וְעַד מְקוֹם פְּלוֹנִי כַּת אַחַת. וְאָל תְתַמֶּה. וּמַה אִם אָבָק שֶׁאֵין דַּרְכּוֹ לְהַלֵּךְ אַתָּ מַר וְהָיָה לְאָבָק בְּכָל אֶרֶץ מִצְרָיִם. קוֹל שֶׁדַּרְכּוֹ לְהַלֵּךְ לֹא כָל שֶׁכֵּן. אָמַר רִבִּי לֵוִי. כְּשֵׁם שֶׁנִּיתַּן כֹּחַ בְּקוֹלוֹ שֶׁלְמֹשֶׁה כָּךְ נִיתַּן כֹּחַ בְּקוֹלוֹ שֶׁלְפַּרְעֹה. [וְהָיָה קוֹלוֹ מְהַלֵּךְ בְּכָל אֶרֶץ מִצְרַיִם מְהַלַּךְ אַרְבָּעִים יוֹם.] וּמַה הָיָה אוֹמֵר. קוּמוּ צְּאוּ מִתּוֹךְ עַמִּי. לְשֶׁעָבַר הָיִיתֶם עַבְדֵי פַרְעֹה. מִיכָּן וָהֵילַךְ אַתֶּם עַבְדֵי יי. בְּאוֹתָהּ הַשָּׁעָה הָיוּ אוֹמְרִים הַלְלוּ יָהּ הַלְלוּ עַבְדֵי יְי. וְלֹא עַבְדֵי פַרְעֹה.

HALAKHAH: Rebbi Jacob bar Aḥa in the name of Rebbi Yasa. Power was given to Moses’s voice and his voice went through the entire land of Egypt, a distance of 40 days of travel. What did he say? From place X to place Y one group, from place Z to place U one group. You should not be astonished. If about dust, which does not usually move, it is said, it will be dust in the entire land of Egypt, voice which usually is moving, not so much more? Rebbi Levi said, just as power was given to Moses’s voice, so power was given to Pharao’s voice, [and his voice went through the entire land of Egypt, a distance of forty days of travel.] What did he say? Get up, leave from the midst of my people. In the past you were servants of Pharao, from now on you are servants of the Eternal. At that moment, they were saying, Hallelujah, give praise, servants of the Eternal, but not servants of Pharao.

תַּנֵּי. תָּמִיד שֶׁיֵּשׁ לוֹ נְסָכִים תוֹקְעִין לִנְסָכִים. פֶּסַח שֶׁאֵין לוֹ נְסָכִים [תוֹקְעִין] לִשְׁחִיטָתוֹ.

It was stated: For the daily sacrifice, which is accompanied by libations, one blows the trumpets for the libations. For the Pesaḥ, which has no libations, one blows the trumpets for its slaughter.

דֵּלֹמָה. רִבִּי זְעוּרָא וְרִבִּי יַעֲקֹב בַּר אָחָא וְרִבִּי אַבִּינָּא הֲוֹון יְתִיבִין. אָמַר רִבִּי אַבִּינָּא. מִפְּנֵי הָרַמָּאִין. אָמַר לֵיהּ רִבִּי יַעֲקֹב בַּר אָחָא. בְּכָל פּוּמָךְ. אָמַר לֵיהּ רִבִּי זְעִירָא. אֱמוֹר לֵיהּ בְּפַלְגּוּת [פּוּמָך]. אֲתַא רִבִּי יִרְמְיָה בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי הָרַמָּאִין.

Explanation. Rebbi Zeˋira, and Rebbi Jacob bar Aḥa, and Rebbi Abinna were sitting. Rebbi Abinna said, because of the tricksters. Rebbi Jacob bar Aḥa said to him, a mouthful. Rebbi Zeˋira said to him, say it with half a mouthful. There came Rebbi Jeremiah in the name of Rebbi Joḥanan: because of the tricksters.

Mishnah

משנה: שָׁחַט יִשְׂרָאֵל וְקִיבֵּל הַכֹּהֵן נוֹתְנוֹ לַחֲבֵירוֹ וַחֲבֵירוֹ לַחֲבֵרוֹ מְקַבֵּל אֶת הַמָּלֵא וּמַחֲזִיר אֶת הָרֵיקָן. כֹּהֵן הַקָּרוֹב אֵצֶל הַמִּזְבֵּחַ זוֹרְקוֹ זְרִיקָה אַחַת כְּנֶגֶד הַיְסוֹד:

MISHNAH: The Israel slaughters and the Cohen receives; he hands it to his colleague and the colleague to his colleague; he accepts the full [cup] and returns the empty one. The Cohen standing next to the altar pours it in one pouring in the direction of the foundations.

Halakhah

הלכה: כָּתוּב אֶחָד אוֹמֵר אַךְ בְּכוֹר שׁוֹר אוֹ בְכוֹר כֶּשֶׂב אוֹ בְכוֹר עֵז לֹא תִפְדֶּה קוֹדֶשׁ הֵם אֶת דָּמָם תִּזְרֹק עַל הַמִּזְבֵּחַ וְכָתוּב אַחֵר אוֹמֵר וְדַם זְבָחֶיךָ יִשָּׁפֵךְ עַל מִזְבַּח יְי אֱלֹהֶיךָ. אִם שְׁפִיכָה לָמָּה זְרִיקָה. וְאִם זְרִיקָה לָמָּה שְׁפִיכָה. תַּנֵּי. יִשָּׁפֵךְ. לֹא יַטִּיף. יִשָּׁפֵךְ. לֹא יַזֶּה. יִשָּׁפֵךְ. לֹא יִזְרוֹק. וּפִירֵשׁ בַּקַּבָּלָה. כֹּהֲנִים זוֹרְקִין אֵת הַדָּם מִיַּד הָלְוִיִּם. הָכֹּל מוֹדִין בִּשְׁפִיכָה דִי הָכֵין. בְּהַזָּיָיה דִי הָכֵן. [וּמַה] מַפְלִיגִין. בִּזְרִיקָה. רִבִּי מָנָא אָמַר. זְרִיקָה כְעֵין שְׁפִיכָה. רִבִּי חֲנַנְיָה אָמַר. זְרִיקָה כְעֵין הַזָּיָיה. אַמַר רִבִּי יוֹחָנָן בַּר מַדְיָיא. קִרָיָיא מְסַיֵיעַ לְרִבִּי חַנַנְיָה. כִּי מֵי נִדָּה לֹא זוֹרַק עָלָיו טָמֵא יִהְיָה וגו׳. הָא דִיי לָא קַיָים גַּבָּהּ הַזָּיָיה וְאָתְּ צְוַוח לָהּ זְרִיקָה.

HALAKHAH: One verse says, but a firstling bull, or a firstling sheep, or a firstling goat, shall not be redeemed; holy they are; and their blood you shall pour on the altar. Another verse says, and the blood of your sacrifices shall be spilled on the altar of the Eternal, your God. If spilling, why pouring, and if pouring, why spilling? It was stated, shall be spilled, he may not let it fall in drips. Shall be spilled, he shall not sprinkle. Shall be spilled, he shall not pour. And it is explained in tradition that the priests pour the blood from the hands of the Levites. Everybody agrees on spilling how it is done; about sprinkling how it is done. Where do they disagree? About pouring. Rebbi Mana said, pouring is like spilling. Rebbi Ḥananiah said, pouring is like sprinkling. Rebbi Joḥanan bar Marius said, a verse supports Rebbi Ḥananiah: For the throwing water was not poured on him, impure he shall be, etc. Does he not talk about sprinkling and calls it pouring?

Mishnah

משנה: יָצְאת כַּת הָרִאשׁוֹנָה וְנִכְנְסָה שְׁנִיָּיה יָצְאת שְׁנִיָּיה וְנִכְנְסָה שְׁלִישִׁית. כְּמַעֲשֵׂה הָרִאשׁוֹנָה כָּךְ מַעֲשֵׂה שְׁנִיָיה וּשְׁלִישִׁית. קָרְאוּ אֶת הַהַלֵּל אִם גָּמְרוּ שָׁנוּ וְאִם שָׁנוּ שִׁילֵּישׁוּ אַף עַל פִּי שֶׁלֹּא שִׁילֵּישׁוּ מִימֵיהֶם. רִבִּי יְהוּדָה אוֹמֵר מִימֵיהָ שֶׁל כַּת שְׁלִישִׁית לֹא הִגִּיעָה לְאָהַבְתִּי כִּי יִשְׁמַע ה׳ אֶת קוֹלִי מִפְּנֵי שֶׁעַמָּהּ מוּעָטִין:

MISHNAH: When the first group left, the second entered; when the second left, the third entered. Like the arrangement for the first, so is the arrangement for second and third. They read the Hallel; when they finished they repeated, after they repeated they tripled, even though they never tripled. Rebbi Jehudah says, during the existence of a third group they never reached I am loving; truly the Eternal listened to my voice, since its people were few.

Halakhah

הלכה: תַּמָּן תַּנִּינָן. יָצְאוּ וְאָכְלוּ וְשָׁתוּ. וּבָאוּ בֵּין הָעַרְבַּיִם וְקָרְאוּ הַלֵּל הַגְּדוֹלָה. אֵיזֹו הִיא הַלֵּל הַגְּדוֹלָה. רִבִּי פַּרְנָךְ בְשֵׁם רִבִּי חֲנִינָה. הוֹדוּ לֵאלֹהֵי הָאֱלֹהִים. אַמַר רִבִּי יוֹחָנָן. וּבִלְבַד מֵשֶׁעוֹמְדִים בְּבֵית יְי. לָמָּה בְאִילֵּין תַּרְתֵּין פַּרְשָׁתָא. רִבִּי זְעוּרָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן. מִפְּנֵי שֶׁיְּרִידַת גְּשָׁמִים כְּלוּלָה בָהֶן. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיחָא. דִּכְתִיב מַעֲלֶה נְשִׂיאִים מִקְצֵה הָאָרֶץ. וּכְרִבִּי חֲנִינָה מַה. בְּגִין דִּכְתִיב נוֹתֵן לֶחֶם לְכָל בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ. רִבִּי בָּא וְרִבִּי סִימוֹן תְּרֵיהוֹן אָמְרִין. הָדָא דִידָן. רִבִּי יוֹשׁוּעַ בֶּן לֵוִי אָמַר. הָדָא דִידָן. בַּר קַפָּרָא אָמַר. הָדָא דִידָן. בַּר קַפָּרָא כְדַעְתֵּיהּ. דְּתַנִּינָן. מִימֵיהָ שֶׁל כַּת הַשְּׁלִישִׁית לֹא הִגִּיעָה לְאָהַבְתִּי כִּי יִשְׁמַע ה׳ אֶת קוֹלִי תַחֲנוּנָיי. מִפְּנֵי שֶׁעַמָּהּ מְמוּעָטִין. תַּנֵּי בַּר קַפָּרָא. זוֹ הִיא הַלֵּל הַגְּדוֹלָה. חַד בַּר אַבַּיָיה עֲבַר קוֹמֵי תֵיבוֹתָא. אֲמַר לוֹן. עַנּוּן בַּתְרַיי מַה דַנָּה אֲמַר. הָדָא אָמְרָה. לֵית הָדָא דִידָן. אָמַר רִבִּי מָנָא. הָדָא דִידָן. נִסָּא הֲוָה רַב. בְּגִין כֵּן אֲמַר לוֹן. עַנּוּן בַּתְרַיי מַה דַנָּא אֲמַר.

HALAKHAH: There, we have stated: “They went, ate, and drank. In the evening they returned and red the Great Hallel.” What is the Great Hallel? Rebbi Pamakh in the name of Rebbi Ḥaninah; Give thanks to Almighty God. Rebbi Joḥanan said, on condition of who stand in the Eternal’s house. Why these two chapters? Because rainfall is included in them. In the opinion of Rebbi Joḥanan it is understandable, for it is written, He brings up vapors from the ends of the earth. How is it for Rebbi Ḥaninah? Because it is written, He gives nourishment to all flesh; Truly, His kindness is forever. Rebbi Abba, Rebbi Simon, both are saying, ours. Rebbi Joshua ben Levi said, ours. Bar Qappara said, ours. Bar Qappara follows his opinion, as it was stated: “during the existence of a third group they never reached I am loving; truly the Eternal listened to my voice, my supplication, since its people were few.” Bar Qappara stated, this is the Great Hallel. A patrician stood before the Ark; he said to them, repeat after me what I am saying. This implies that it is not ours. Rebbi Mana said, it is ours. The miracle was great; therefore he said to them, repeat after me what I am saying.

תַּנֵּי. הִיא הָיְתָה נִקְרֵאת כַּת עֲצֵלִים. אָמַר רִבִּי אָבוּן. מַה אִם דָּבָר שֶׁמִּצְוֹתוֹ לָכֵן הִיא הָיְתָה נִקְרֵאת כַּת עֲצֵלִים. מִי שֶׁהוּא מִתְעַצֵּל בְּמִצְוָה עַל אַחַת כַּמָּה וְכַמָּה.

It was stated: It was called the group of the lazy ones. Rebbi Abun said, If in a case where the commandment is followed it is called the group of the lazy ones, in a case one is lazy in fulfilling a commandment so much more.

Mishnah

משנה: כְּמַעֲשֵׂהוּ בַחוֹל כָּךְ מַעֲשֵׂהוּ בַשַּׁבָּת אֶלָּא שֶׁהַכֹּהֲנִים מְדִיחִין אֶת הָעֲזָרָה שֶׁלֹּא בִרְצוֹן חֲכָמִים. רִבִּי יְהוּדָה אוֹמֵר כּוֹס הָיָה מְמַלֵּא מִדַּם הַתַּעֲרוֹבֶת וּזְרָקוֹ זְרִיקָה אַחַת עַל גַּבֵּי הַמִּזְבֵּחַ וְלֹא הוֹדוּ לוֹ חֲכָמִים:

MISHNAH: As it is done on weekdays it is done on the Sabbath, only that the priests rinse the courtyard against the wish of the Sages. Rebbi Jehudah says, one was filling a cup of the mixture of blood and poured it in a single pouring on the altar, but the Sages did not agree with him.

Halakhah

הלכה: אָמַר רִבִּי יוֹנָתָן. לֹא כָל שְׁבוּת הִתִּירוּ בַמִּקְדָּשׁ. וְהָיוּ הַכֹּהֲנִים מִשְׁתַּקְּעִין בַּדָּם עַד אַרְכּוֹבוֹתֵיהֶן. כֵּיצַד הָיוּ עוֹשִׂין. מַסְטָוִיּוֹת הָיוּ עוֹשִׂין לָהֶן.

HALAKHAH: Rebbi Jonathan said, not every rabbinic Sabbath prohibition was permitted in the Temple. The priest would have sunk into the blood up to their knees. How did they do it? They made them benches.

תַּמָּן תַּנִּינָן. רַבִּי יוּדָה מְחַיֵּיב בְּדַם הַתַּמְצִית. אָמַר רִבִּי יוֹחָנָן. לֹא רִיבָה אוֹתָהּ רִבִּי יוּדָה אֶלָּא לְהִכָּרֵת. אָתָא רִבִּי חִזִקִיָּה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. לֹא רִיבָה אוֹתָהּ רִבִּי יוּדָה אֶלָּא לְהִכָּרֵת. תַּמָּן אָמְרִין בְּשֵׁם רַב חִסְדָּא מַתְנִיתָא כֵן. אָמְרוּ לוֹ. וְהֲלֹא דַּם הַתַּמְצִית הוּא. וְדַם תַּמְצִית פָּסוּל עַל גַּבֵּי הַמִּזְבֵּחַ. וְעוֹד מִן הָדָא. וְרוּבּוֹ לֹא נִתְקַבֵּל בְּכֶלִי. וְדָם שֶׁלֹּא נִתְקַבֵּל בְּכֶלִי פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵּחַ. וְאִית לְרִבִּי יוּדָה דָּם מְבַטֵּל דָּם. כְּמַה דְלֵית לֵיהּ הָדָא וְהוּא מְקַבֵּל מִינְּהוֹן. כֵּן לֵית לֵיהּ הָכָא וְהוּא מְקַבֵּל מִינְּהוֹן. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב חִסְדָּא. מַתְנִיתָא אָמְרָה כֵן. אֵין לִי אֶלָּא דַם הַנֶּפֶשׁ בְּמוּקְדָּשִׁין דָּבָר שֶׁהוּא רָאוּי לַכַּפָּרָה. מְנַיִין דַם הַנֶּפֶשׁ בְּחוּלִין. וְדַם תַּמְצִית בֵּין בְּחוּלִין בֵּין בְּמוּקְדָּשִׁין. תַּלְמוּד לוֹמַר דָּם. וְכָל דָּם. כְּשֶׁהוּא אֶצֶל נֶפֶשׁ הוּא מַזְכִּיר כַּפָּרָה. אֶצֶל תַּמְצִית אֵינוֹ מַזְכִּיר כַּפָּרָה.

There, we have stated: “Rebbi Jehudah declares liable for squeezed blood.” Rebbi Joḥanan said, Rebbi Jehudah added it only for extirpation. There came Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Rebbi Jehudah added it only for extirpation. There, they are saying in the name of Rav Ḥisda: a baraita says so: “They said to him, is that not squeezed blood? And squeezed blood is disqualified on the altar. And also from the following, most of it was not received in a vessel, and blood not received in a vessel is disqualified on the altar.” Does Rebbi Jehudah hold that blood invalidates blood? Since he did not reply, it follows that he accepted their position. Since in the other case he does not hold so but did not respond, so here he does not hold so but did not respond. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: a baraita says so: “Not only life blood for sancta, matter appropriate for atonement, from where life blood for profane animals and squeezed blood for both sancta and profane animals? The verse says blood and all blood. When it is about life it mentions atonement, for squeezed blood it does not mention atonement.

Mishnah

משנה: כֵּיצַד תּוֹלִין וּמַפְשִׁיטִין אוּנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִין בַּכְּתָלִים וּבָעַמּוּדִין שֶׁבָּהֶן תּוֹלִין וּמַפְשִׁיטִין. כָּל מִי שֶׁאֵין לוֹ מָקוֹם לִתְלוֹת וּלְהַפְשִׁיט מַקְלוֹת דַּקִּין חֲלָקִים הָיוּ שָׁם וּמַנִּיחַ עַל כְּתֵיפוֹ וְעַל כֶּתֶף חֲבֵירוֹ וְתוֹלֶה וּמַפְשִׁיט. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בַּשַּׁבָּת מַנִּיחַ יָדוֹ עַל כֶּתֶף חֲבֵירוֹ וְיַד חֲבֵירוֹ עַל כְּתֵיפוֹ וְתוֹלֶה וּמַפְשִׁיט:

MISHNAH: How does one hang and skins? Iron hooks were fixed in the walls and on the pillars where one hangs and skins. For anybody who does not find a place to hang and skin there were thin smooth rods; he puts one on his shoulder and another’s shoulder, and hangs and skins. Rebbi Eliezer says, if the Fourteenth falls on a Sabbath, he puts his arm on another’s shoulder who puts his arm on the first person’s shoulder, and hangs and skins.

Halakhah

הלכה: רִבִּי זְעִירָא בְשֵׁם רִבִּי אֶלְעָזָר. קָנִים וּמַקְלוֹת קוֹדֶם לַהַתָּרַת הַכֵּלִים נִשְׁנוּ.

HALAKHAH: Rebbi Zeˋira in the name of Rebbi Eleazar: Half-pipes and rods were stated before the permission of vessels.

Mishnah

משנה: קְרָעוֹ וְהוֹצִיא אֲת אֵימוּרָיו נְתָנוֹ בַמָּגִס וְהִקְטִירָם עַל גַּבֵּי הַמִּזְבֵּחַ. יָצָאת כַּת הָרִאשׁוֹנָה וְיָשְׁבָה לָהּ בְּהַר הַבַּיִת. שְׁנִיָּה בַחֵיל. הַשְּׁלִישִׁית בִּמְקוֹמָהּ עוֹמֶדֶת. חָשֵׁיכָה יָצְאוּ וְצָלוּ אֶת פִּסְחֵיהֶן:

MISHNAH: He tears it open and removes the parts which he puts in a tureen and burns on the altar. The first group left and sat on the Temple Mount, the second within the inner wall of the Temple Mount, the third stood at its place. When it got dark, they left and roasted their Pesaḥ.

Halakhah

הלכה: כָּתוּב וְהִזָּה מִמֶּנּוּ. מִכּוּלּוֹ. אָמַר רִבִּי אַבּוּנָא. וּבִלְבַד מִזֶּבַח שָׁלֵם. כְּתוּב וְהִקְטִירוּ אֹתוֹ. וְהִקְטִירוֹ. וְהִקְטִירָם. מַה תַלְמוּד לוֹמַר וְהִקְטִירוּ אֹתוֹ. הַכָּשֵׁר וְלֹא הַפָּסוּל. וְהִקְטִירוֹ. שֶׁלֹּא יְעָרֵב חֲלָבִים בַּחֲלָבִים. וְהִקְטִירָם. כּוּלָּם כְּאַחַת. הָכָא אַתָּ מַר. וְהִקְטִירוֹ. שֶׁלֹּא יְעָרֵב חֲלָבִים בַּחֲלָבִים. וְהָכָא אַתָּ מַר. הִקְטִירָן. כּוּלָּן כְּאַחַת. אָמַר רִבִּי לָא. כָּאן בְּמַגִּס. וְכָאן עַל גַּבֵּי הַמִּזְבֵּחַ.

HALAKHAH: It is written, he sprinkled from it, from its entirety. Rebbi Abuna said, only from a complete sacrifice. “It is written, they shall burn it, and he shall burn it, and he shall burn them. Why does the verse say they shall burn it, the qualified, not the disqualified. And he shall burn it, that he may not mix fat with fat. And he shall burn them, all of them together.” Here you are saying, and he shall burn it, that he may not mix fat with fat; and there you are saying, and he shall burn them, all of them together. Rebbi La said, here in the tureen, there on the top of the altar.

לֹא כֵן תַּנֵּי רִבִּי חִיָיה. לֹא הָיְתָה יְשִׁיבָה בָעֲזָרָה אֶלָּא לְמַלְכֵי בֵית דָּוִד בִּלְבַד. וְאָמַר רִבִּי אִימִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אֲפִילוּ לְמַלְכֵי בֵית דָּוִד לֹא הָיְתָה יְשִׁיבָה בָעֲזָרָה. תִּיפְתָּר שֶׁסָּמַךְ עַצְמוֹ לַכּוֹתֶל וְיָשַׁב לוֹ. וְהָא כָתוּב וַיָּבֹא הַמֶּלֶךְ דָּוִד וַיֵּשֶׁב לִפְנֵי יְי וגו׳. אָמַר רִבִּי אַיְיבוֹ בַּר נַגָּרִי. וַיִּישֶׁב עַצְמוֹ לִתְפִילָּה.

Did not Rebbi Ḥiyya state, “nobody could sit in the Temple courtyard except kings of the Davidic dynasty”? And Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even the kings of the Davidic dynasty could not sit in the Temple courtyard. Explain it that he leaned on the wall as if sitting. But is it not written, King David came and sat before the Eternal, etc.? Rebbi Ayvo bar Naggari said, he concentrated for prayer.

יָצָאת כַּת רִאשׁוֹנָה וְיָשְׁבָה לָהּ בְּהַר הַבַּיִת. שְׁנִיָּה בַחֵיל. שְׁלִישִׁית בִּמְקוֹמָהּ. רִבִּי נַחְמָן בְּשֵׁם רִבִּי מָנָא. מָה אֲתִינָן מִיתְנֵי. וְיָשְׁבָה לָהּ בִּמְקוֹמָהּ. עָמְדָה לָהּ בִּמְקוֹמָהּ.

“The first group left and sat on the Temple Mount, the second within the inner wall of the Temple Mount, the third at its place.” Rebbi Naḥman in the name of Rebbi Mana: Did we state “sat at its place”? “Stood at its place”.