פסחים ט׳Pesachim 9

Mishnah

משנה: מִי שֶׁהָיָה טָמֵא אוֹ בְדֶרֶךְ רְחוֹקָה וְלֹא עָשָׂה אֶת הָרִאשׁוֹן יַעֲשֶׂה אֶת הַשֵּׁנִי. שָׁגַג אוֹ נֶאֱנַס וְלֹא עָשָׂה אֶת הָרִאשׁוֹן יַעֲשֶׂה אֶת הַשֵּׁנִי. אִם כֵּן לָמָּה נֶאֱמַר טָמֵא אוֹ שֶׁהָיָה בְדֶרֶךְ רְחוֹקָה שֶׁאֵלּוּ פְּטוּרִין מִן הַהִכָּרֵת וְאֵלּוּ חַיָיבִין בַּהִכָּרֵת:

MISHNAH: He who was impure or on a far trip and did not make the First shall make the Second. If in error or by force he did not make the First shall make the Second. If this is so, why was it said impure or on a far trip? Because these are not liable for extirpation but those are liable for extirpation.

Halakhah

הלכה: מִי שֶׁהָיָה טָמֵא כול׳. טָמֵא לָנֶפֶשׁ. אֵין לִי אֶלָּא טָמֵא לַנֶּפֶשׁ. אֲנוּסִּים אוֹ שׁוֹגְגִין מְנַיִין. תַּלְמוּד לוֹמַר אִישׁ אִישׁ. [רִיבָה] עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. תַּנֵּי רִבִּי יִשְׁמָעֵאל. לֹא טָמֵא נֶפֶשׁ כַּהֲרֵי דֶרֶךְ רְחוֹקָה וְלֹא דֶרֶךְ רְחוֹקָה כַּהֲרֵי טָמֵא נֶפֶשׁ. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן שֶׁלֹּא עָשָׂה אֶת הָרִאשׁוֹן יַעֲשֶׂה אֶת הַשֵּׂינִי. אַף אֲנִי אַרְבֶּה אֲנוּסִּין אוֹ שׁוֹגְגִין שֶׁלֹּא עָשׂוּ אֶת הָרִאשׁוֹן יַעֲשׂוּ אֶת הַשֵּׂינִי. מֵזִיד מְנַיִין. אָמַר רִבִּי זְעוּרָה. וְהָאִישׁ לְרַבּוֹת אֶת הַמֵּזִיד. אֲנָן תַּנִּינָן. שָׁגַג אוֹ נֶאֱנַס. תַּנֵּי רִבִּי חִיָיה. שָׁגַג אוֹ נֶאֱנַס אוֹ הֵזֵיד. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָא אְמְרָה כֵן. שֶׁאֵילּוּ פְּטוּרִין מִן הַהִכָּרֵת וְאֵילּוּ חַיָיבִין בַּהִכָּרֵת. מַה אִית לָךְ חַיָיב בְּהִכָּרֵת. לֹא מֵזִיד.

HALAKHAH: “He who was impure,” etc. Impure by a corpse, I not only have impure by a corpse, from where forced or in error? The verse says, every man, [it added]. So far following Rebbi Aqiba; following Rebbi Ismael? Rebbi Ismael stated, impure by a corpse is not equal to a far-away trip, nor is a far-away trip equal to impure by a corpse, what is common to them is that he did not make the First and shall make the Second; also I am adding those forced or in error who did not make the First that they shall make the Second. Intentional from where? Rebbi Zeˋira said, but the man, to add the one acting intentionally. We have stated; “if in error or by force;” Rebbi Ḥiyya stated, “if in error, or by force, or intentional.” Rebbi Yose said, the Mishnah implies this, “because these are not liable for extirpation but those are liable for extirpation;” who is subject to extirpation if not intentional?

טָמֵא לָנֶפֶשׁ. אֵין לִי אֶלָּא טָמֵא לָנֶפֶשׁ. טָמֵא זִיבָה וְטָמֵא צָרַעַת מְנַיִין. תַּלְמוּד לוֹמַר טָמֵא מֵת רִיבָה. מַה תַלְמוּד לוֹמַר טָמֵא נֶפֶשׁ. אֶלָּא אִישׁ טָמֵא נֶפֶשׁ נִדָּחִין לְפֶסַח שֵׁינִי. וְאֵין צִיבּוּר טָמֵא נֶפֶשׁ נִדְחֶה לְפֶסַח שֵׁינִי. טָמֵא זִיבָה וְטָמֵא צָרַעַת נִדָּחִין לְפֶסַח שֵׁינִי. טוּמְאַת עֲבוֹדָה זָרָה עָשׂוּ אוֹתָהּ כְטָמֵא זִיבָה וְטָמֵא צָרַעַת. נִיתַּן לְיִשְׂרָאֵל לִבְנוֹת בֵּית הַבְּחִירָה. יָחִיד עוֹשֶׂה פֶסַח שֵׁינִי וְאֵין צִיבּוּר עוֹשִׂין פֶסַח שֵׁינִי. רִבִּי יוּדָה אוֹמֵר. צִיבּוּר עוֹשֶׂה פֶסַח שֵׁינִי שֶׁכֵּן מָצִינוּ בְחִזְקִיָּה שֶׁעָשָׂה פֶסַח שֵׁינִי. הָדָא הוּא דִכְתִיב כִּי מַרְבִּית הָעָם רַבַּת מֵאֶפְרַיִם וּמְנַשֶּׁה וגו׳.

Impure by a corpse. I have not only impure by a corpse; impure by genital discharge, impure by skin disease, from where? The verse says impure (by the dead), it added. Why does the verse say, impure by a corpse? A man impure by a corpse is pushed to the Second Pesaḥ, but a public impure by the impurity of a corpse are not pushed to the Second Pesaḥ. Those impure by genital discharge or impure by skin disease are pushed to the Second Pesaḥ. They made the impurity of idolatry equal to the impure by genital discharge or impure by skin disease. If Israel had the possibility to build the Temple, individuals celebrate the Second Pesaḥ but the public does not celebrate the Second Pesaḥ. Rebbi Jehudah says, the public celebrates the Second Pesaḥ since we find that Hezekia celebrated the Second Pesaḥ. This is what is written, for most of the people from Ephraim and Manasse, etc.

אִית תַּנָּיֵי תַנֵּי. מְעַבְּרֵין אֶת הַשָּׁנָה מִפְּנֵי הַטּוּמְאָה. אִית תַּנָּיֵי תַנֵּי. אֵין מְעַבְּרִין אֶת הַשָּׁנָה מִפְּנֵי הַטּוּמְאָה. מָאן דְּאָמַר אֵין מְעַבְּרִין אֶת הַשָּׁנָה מִפְּנֵי הַטּוּמְאָה. מַה מְקַיֵים כִּי אָכְלוּ אֶת הַפֶּסַח בְּלֹא כַכָּתוּב. שֶׁעִיבְּרוּ אֶת נִיסָן וְאֵינוֹ מְעוּבָּר אֶלָּא אֲדָר. וְאַתְיָיא כַּיי דָּמַר רִבִּי סִימוֹן בַּר זַבְדִּי. גּוּלְגּוֹלְתּוֹ שֶׁלְאָרְנָן הַיְּבוּסִי מָצְאוּ תַּחַת הַמִּזְבֵּחַ.

Some Tannaïm state: One intercalates the year because of impurity. Some Tannaïm state: One does not intercalate the year because of impurity. He who says, one does not intercalate, how does he uphold: for they ate the Passover contrary to what is written? They intercalated in Nisan but only Adar can be intercalated. This follows what Rebbi Simon bar Zavdi said: they found the skull of Ornan the Yebusite under the altar.

כְּתִיב וַיָּחֵלּוּ בְּאֶחָד לַחוֹדֶשׁ הָרִאשׁוֹן לְקַדֵּשׁ וּבְיוֹם שְׁמוֹנָה לַחוֹדֶשׁ. וַהֲלֹא בְיוֹם אֶחָד הָיוּ יְכוֹלִין לְבָעֵר כָּל עֲבוֹדָה זָרָה שֶׁהָיָה שָׁם. אָמַר רִבִּי אִידִי. מִפְּנֵי צַלְמֵי כַשְׂדִּים שֶׁהָיוּ חֲקוּקִים בַּשָּׁשַׁר. כְּתִיב כָּל לְבָבוֹ הֵכִין לִדְרוֹשׁ הָאֱלֹהִים יְי אֱלֹהֵי אֲבוֹתָיו רִבִּי סִימוֹן בַּר זַבְדִּי וְרִבִּי שְׁמוּאֵל בַּר נַחְמָנִי. חַד אָמַר. אֲפִילוּ עָשָׂה כַמָּה בְטָהֳרַת הַקֹּדֶשׁ לֹא יָצָא יְדֵי טָהֳרַת הַקֹּדֶשׁ. וְחוֹרָנָה אָמַר. אֲפִילוּ כָּל מַעֲשִׂים טוֹבִים שֶׁעָשָׂה לֹא יָצָא יְדֵי טָהֳרַת הַקּוֹדֶשׁ.

It is written: They started on the first of the first month, and on the eighth day …. Could they not have eliminated all idolatry from there in one day? Rebbi Idi said, because of Chaldean idols which were engraved in vermilion. It is written: With all his heart he prepared himself to seek the Eternal, the God of his forefathers. Rebbi Simon bar Zavdi and Rebbi Samuel bar Naḥman: One said, with all he did for the purity of the Temple, he did not fully establish the purity of the Temple. One said, with all the good works he did, he did not fully do his duty for the purity of the Temple.

שִׁשָּׁה דְבָרִים עָשָׂה חִזְקִיָּהוּ מֶלֶךְ יְהוּדָה. עַל שְׁלֹשָׁה הוֹדוּ לוֹ וְעַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ. וְאֵילּוּ שְׁלֹשָׁה שֶׁהוֹדוּ לוֹ. כִּיתֵּת נְחַשׁ הַנְּחוֹשֶׁת וְהוֹדוּ לוֹ. גִּירֵר עַצְמוֹת אָבִיו עַל מִיטָּה שֶׁלְחֲבָלִים וְהוֹדוּ לוֹ. גָנַז טַבֶּלָּה שֶׁלְּרְפוּאוֹת וְהוֹדוּ לוֹ. וְאֵילּוּ שֶׁלֹּא הוֹדוּ לוֹ. קִיצֵּץ דַּלְתּוֹת הַהֵיכָל וְלֹא הוֹדוּ לוֹ. סָתַם אֶת מוֹצָא מֵימֵי גִיחוֹן וְלֹא הוֹדוּ לוֹ. עִיבֵּר נִיסָן בְּנִיסָן. וְלֹא הוֹדוּ לוֹ.

Six things did Hezekiah, the King of Judea, do; with three they agreed, with three they did not agree. For the following they agreed with him. He smashed the bronze snake and they agreed with him. He dragged his father’s bones on a bier of ropes, and they agreed with him. He hid the table of medicines, and they agreed with him. For the following they disagreed with him. He cut down the Temple doors and they disagreed with him. He enclosed the upper Giḥon spring, and they disagreed with him. He intercalated Nisan in Nisan; and they disagreed with him.

הָיָה הַצִּיבּוּר חֶצְיָים זָבִים וְחֶצְיָין טְמֵאִין. רַב אָדָא בַּר אֲהָבָה אָמַר. זָבִין נַעֲשִׂין אֶצֶל טְמֵאִין כִּטְמֵאִין אֶצֶל טְהוֹרִין. אֵינָן עוֹשִׂין זָבִין נִדָּחִין לְפֶסַח שֵׁינִי. רַב חוּנָה אָמַר. אֵין תַּשְׁלוּמִין לַפֶּסַח הַבָּא בְטוּמְאָה.

If the public was half suffering from gonorrhea and half impure. Rav Ada bar Aḥava said, the sufferers from gonorrhea relate to the impure as the impure relate to the pure. They do not make it; the sufferers from gonorrhea are pushed to the Second Pesaḥ. Rav Ḥuna said, there is no make-up for Pesaḥ celebrated in impurity.

הָיָה הַצִּיבּוּר רוּבָּן טְהוּרִין וּמִיעוּטָן טְמֵאִין. וּמֵתוּ מִן הַטְּהוֹרִים בֵּין שְׁחִיטָה לִזְרִיקָה. אַחַר מִי אַתְּ מְהַלֵּךְ. אַחַר שְׁחִיטָה [אוֹ] אַחַר זְרִיקָה. אִין תֵּימַר. אַחַר שְׁחִיטָה. אֵינָן עוֹשִׂין בְּטוּמְאָה. אִין תֵּימַר. אַחַר זְרִיקָה. עוֹשִׂים בְּטוּמְאָה. הָיָה הַצִּיבּוּר רוּבָּן טְמֵאִין וּמִיעוּטָן טְהוּרִין. וּמֵתוּ מִן הַטְּמֵאִים בֵּין שְׁחִיטָה לִזְרִיקָה. אַחַר מִי אַתְּ מְהַלֵּךְ. אַחַר שְׁחִיטָה אוּ אַחַר זְרִיקָה. אִין תֵּימַר. אַחַר שְׁחִיטָה. עוֹשִׂין בְּטוּמְאָה. אִין תֵּימַר. אַחַר זְרִיקָה. אֵינָן עוֹשִׂין בְּטוּמְאָה.

If most of the public were pure but a minority impure, and some of the pure died between slaughter and pouring. After what are you going? Slaughter [or] pouring? If you are saying after slaughter, one does not celebrate in impurity; if you are saying after pouring, one celebrates in impurity. If most of the public were impure but a minority pure, and of the impure died between slaughter and pouring. After what are you going? Slaughter or pouring? If you are saying after slaughter, one celebrates in impurity; if you are saying after pouring, one does not celebrate in impurity.

Mishnah

משנה: וְאֵיזוֹ הִיא דֶרֶךְ רְחוֹקָה מִן הַמּוֹדִיעִית וְלַחוּץ וּכְמִידָּתָהּ לְכָל רוּחַ דִּבְרֵי רִבִּי עֲקִיבָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר מֵאַסְקוּפַּת עֲזָרָה וְלַחוּץ. אָמַר רִבִּי יוֹסֵי לְפִיכָךְ נָקוּד עַל הֵ׳א לוֹמַר לֹא מִפְּנֵי שֶׁרְחוֹקָה וַדַּאי אֶלָּא מֵאַסְקוּפַּת הָעֲזָרָה וְלַחוּץ:

MISHNAH: What is a far-away trip? From Modiˋin and farther away, and the same distance in every direction, the words of Rebbi Aqiba. Rebbi Eliezer says, outside the doorstep of the Temple Courtyard. Rebbi Yose said, therefore there is a dot on the ה to indicate not that it be really far but outside the doorstep of the Temple Courtyard.

Halakhah

הלכה: רִבִּי סִימוֹן אָמַר. אִתְפַּלְּגוֹן רִבִּי חִיָיה רַבְּה וּבַר קַפָּרָא. חַד אָמַר. כְּדֵי שֶׁיָּבוֹא וְיֹאכַל. וְחוֹרָנָה אָמַר. כְּדֵי שֶׁיָּבוֹא וְיִזְרוֹק. וַאֲפִילוּ כְמָאן דְּאָמַר. כְּדֵי שֶׁיָּבוֹא וְיֹאכַל. וְהוּא שֶׁיְּהֵא בְתוֹךְ אַלְפַּיִים לִתְחוּם עַד שֶׁלֹּא חֲשֵׁיכָה. אָמַר רִבִּי זְעוּרָה. וְתַנֵּיי תַּמָּן. הָיָה נָתוּן מִן הַמּוֹדִיעִית וְלִפְנִים וְרַגְלָיו רָעוֹת. יָכוֹל יְהֵא חַיָיב. תַּלְמוּד לוֹמַר וְחָדַל. יָצָא זֶה שֶׁלֹּא חָדָל. הָיָה נָתוּן מִן הַמּוֹדִיעִית וְלַחוּץ וְהַסּוּס בְּיָדוֹ. יָכוֹל יְהֵא חַיָיב. תַּלְמוּד לוֹמַר וּבְדֶרֶךְ לֹא הָיָה. יָצָא זֶה שֶׁהָיָה בַדֶּרֶךְ. הָיָה נָתוּן מִן הַמּוֹדִיעִית וְלִפְנִים קוֹדֶם לְשֵׁשׁ שָׁעוֹת. יָצָא לוֹ קוֹדֶם לְשֵׁשׁ שָׁעוֹת. יָכוֹל יְהֵא חַיָיב. תַּלְמוּד לוֹמַר וְחָדַל לַעֲשׂוֹת. הֶחָדֵל בִּשְׁעַת עֲשִׂיָיה חַיָיב. שֶׁלֹּא בִּשְׁעַת עֲשִׂיָיה פָטוּר.

HALAKHAH: Rebbi Simeon said, the Great Rebbi Ḥiyya and bar Qappara disagreed. One said, that he could come and eat; the other one said that he could come and pour. And even following him who said, that he could come and eat; on condition that he be within the two thousand cubits of the [Sabbath] domain before nightfall. Rebbi Zeˋira said, there they stated, if he happened to be closer than Modiˋin but his feet were bad, I could think that he be liable, the verse said, he refrained, this excludes one who did not refrain. If he happened to be farther than Modiˋin but had a horse at his disposal, I could think that he be liable, the verse said, and he was not on a trip, this excludes this one who was on a trip. If he happened to be closer than Modiˋin before noontime but left before noontime, I could think that he be liable, the verse said, he refrained from doing, he who refrains at the time of doing is liable, not at the time of doing is not liable.

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. שְׁנֵיהֶן מִקְרָא אֶחָד הֵן דּוֹרְשִׁין. שָׁם שָׁם. חַד אָמַר חוץ לַעֲשִׂיָיתוֹ. וְחוֹרָנָה אָמַר. חוּץ לִמְחִיצָתוֹ.

Rebbi Abbahu in the name of Rebbi Joḥanan: Both of them explained the same verse, there, there. One said, away from doing it, but the other one said, away from its enclosure.

חֲבֵרַיָיא בְשֵׁם רִבִּי יוֹחָנָן. וְהָאִישׁ אֲשֶׁר הוּא טָהוֹר וּבְדֶרֶךְ לֹא הָיָה. יָצָא זֶה שֶׁהָיָה בַדֶּרֶךְ. רִבִּי זְעוּרָה בְשֵׁם רִבִּי יוֹחָנָן. כְּשֶׁהוּא מַזְהִיר הוּא מַזְכִּיר רְחוֹקָה. כְּשֶׁהוּא עוֹנֵשׁ אֵינוֹ מַזְכִּיר רְחוֹקָה. וְרַבָּנִן אָמְרֵי. בְּשָׁעָה שֶׁהַכְּתָב רָבָה עַל הַנְּקוּדָה. אַתְּ דּוֹרֵשׁ אֶת הַכְּתָב וּמְסַלֵּק אֶת הַנְּקוּדָה. וּבְשָׁעָה שֶׁהַנְּקוּדָה רָבָה עַל הַכְּתָב. אַתְּ דּוֹרֵשׁ אֶת הַנְּקוּדָה וּמְסַלֵּק אֶת הַכְּתָב. אָמַר רִבִּי. אַף עַל פִּי שֶׁאֵין שָׁם אֶלָּא נְקוּדָה אַחַת מִלְּמַעֲלָן אַתְּ דּוֹרֵשׁ אֶת הַנְּקוּדָה וּמְסַלֵּק אֶת הַכְּתָב. הֵ״א שֶׁבִּרְחוֹקָה נָקוּד. אִישׁ רָחוֹק. וְאֵין דֶּרֶךְ רְחוֹקָה.

The colleagues in the name of Rebbi Joḥanan: But the man who is pure and was not on the road, this excludes the one on the road. Rebbi Zeˋira in the name of Rebbi Joḥanan: when He warned, He mentioned far away, when He punishes He does not mention “far away”. But the rabbis are saying, in case that the letters are more than what is dotted, one explains the letters and disregards what is dotted; in case that the dotted is more than the letters, one explains the dotted and disregards the letter. Rebbi said, even though that in this case there is only one letter dotted on top, one explains the dotted and disregards the letters. The he in רחוקה is dotted: the man is far away, not the road far away.

Mishnah

משנה: מַה בֵּין פֶּסַח הָרִאשׁוֹן לַשֵּׁנִי. הָרִאשׁוֹן אָסוּר בְּבַל יֵרָאֶה וּבַל יִמָּצֵא. וְהַשֵּׁנִי מַצָּה וְחָמֵץ עִמּוֹ בַבָּיִת. הָרִאשׁוֹן טָעוּן הַלֵּל בַּאֲכִילָתוֹ וְהַשֵּׁנִי אֵינוֹ טָעוּן הַלֵּל בַּאֲכִילָתוֹ. זֶה וָזֶה טָעוּנִין הַלֵּל בַּעֲשִׂיָּתָן. וְנֶאֶכָלִין צָלִי עַל מַצָּה וּמְרוֹרִים וְדוֹחִין אֶת הַשַּׁבָּת:

MISHNAH: What is the difference between the First and the Second Pesaḥ? The First is forbidden [leavened matter] to be seen or found. For the Second, leavened matter and mazzah are with him in the house. The First needs Hallel when it is eaten, but the Second does not need Hallel when it is eaten. Both need Hallel when it is offered, and they are eaten roasted, with unleavened bread and bitter herbs, and push the Sabbath aside.

Halakhah

הלכה: כָּתוּב לֹא יַשְׁאִירוּ מִמֶּנּוּ עַד בּוֹקֶר. אִם לֶאֱכוֹל. זֶה מִצְוַת עֶשֵׂה שֶׁבּוֹ. וְעֶצֶם לֹא תִּשְׁבְּרוּ בוֹ זֶה מִצְוַת לֹא תַעֶשֶׂה שֶׁבּוֹ. וּכְשֶׁהוּא אוֹמֵר. כְּכָל חוּקַּת הַפֶּסַח יַעֲשׂוּ אוֹתוֹ. יָכוֹל שֶׁאֲנִי מַרְבֶּה לְבִיעוּר חָמֵץ וְלַאֲכִילַת מַצָּה כָּל שִׁבְעָה. תַּלְמוּד לוֹמַר עַל מַצּוֹת וּמְרוֹרִים יֹאכְלוּהוּ. אֵין לָךְ דָּבָר חוּץ מִגּוּפוֹ מְעַכְּבוֹ אֶלָּא מַצּוֹת וּמְרוֹרִים בִּלְבַד. וּכְרִבִּי יִשְׁמָעֵאל. דְּרִבִּי יִשְׁמָעֵאל אָמַר. כְּלָל וּפְרָט הַכֹּל בִּכְלָל. יָכוֹל יְהוּ כָל הַדְּבָרִים מְעַכְּבִין אוֹתוֹ. תַּלְמוּד לוֹמַר עַל מַצּוֹת וּמְרוֹרִים יֹאכְלוּהוּ. אֵין לָךְ דָּבָר חוּץ מִגּוּפוֹ מְעַכְּבוֹ אֶלָּא מַצּוֹת וּמְרוֹרִים בִּלְבַד.

HALAKHAH: It is written: they shall not leave anything until morning. If it relates to eating, this is the relevant positive commandment. No bone of it may be broken, that is the relevant prohibition. So when He says, according to all rules of the Pesaḥ they shall make it, I could think that I have to add the elimination of leavened matter and mazzah for seven days. The verse says, on mazzot and bitter herbs they shall eat it. Nothing external to its body impedes it except mazzot and bitter herbs. And following Rebbi Ismael? Since Rebbi Ismael says, a principle followed by a detail, everything is in the principle, I could think that everything impedes it; the verse says, on mazzot and bitter herbs they shall eat it. Nothing external to its body impedes it except mazzot and bitter herbs.

אִית תַּנָּיֵי תַנֵּי. עַל הַשֵּׁינִי הוּא עָנוּשׁ כָּרֵת. עַל הָרִאשׁוֹן אֵינוֹ עָנוּשׁ כָּרֵת. אִית תַּנָּיֵי תַנֵּי. עַל הָרִאשׁוֹן הוּא עָנוּשׁ כָּרֵת. עַל הַשֵּׁינִי אֵינוֹ עָנוּשׁ כָּרֵת. ואִית תַּנָּיֵי תַנֵּי. בֵּין עַל הָרִאשׁוֹן בֵּין עַל הַשֵּׁינִי עָנוּשׁ כָּרֵת. מָאן דְּאָמַר. עַל הָרִאשׁוֹן הוּא עָנוּשׁ כָּרֵת. חֶטְאוֹ יִשָּׂא בָרִאשׁוֹן. מָאן דְּאָמַר. עַל הַשֵּׁינִי הוּא עָנוּשׁ כָּרֵת. חֶטְאוֹ יִשָּׂא בַשֵּׁינִי. מָאן דְּאָמַר. בֵּין עַל הָרִאשׁוֹן בֵּין עַל הַשֵּׁינִי עָנוּשׁ כָּרֵת. חֶטְאוֹ יִשָּׂא בֵּין עַל הָרִאשׁוֹן בֵּין עַל הַשֵּׁינִי. מָאן דְּאָמַר. עַל הַשֵּׁינִי. אֵינוֹ עָנוּשׁ כָּרֵת אֶלָּא אִם כֵּן לֹא עָשָׂה אֶת הָרִאשׁוֹן. כִּי אֶת קָרְבַּן יי לֹא הִקְרִיב בְּמוֹעֲדוֹ. בָּרִאשׁוֹן חֶטְאוֹ יִשָּׂא. בַּשֵּׁינִי.

Some Tannain stated, he is punished by extirpation for the Second, he is not punished by extirpation for the First. Some Tannain stated, he is punished by extirpation for the First, he is not punished by extirpation for the Second. And there are Tannaim who state, both for the First as for the Second he is punished by extirpation. He who says, he is punished by extirpation for the First; he shall bear his sin about the First. He who says, he is punished by extirpation for the Second; he shall bear his sin about the Second. He who says, both for the First as for the Second he is punished by extirpation, he shall bear his sin about the First and the Second. He who said, for the Second, he is not punished by extirpation except if he missed the First: For the sacrifice of the Eternal he did did not bring at its appointed time, the First, his sin he shall bear, about the Second.

אָמַר רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. כָּתוּב הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ חָג. בָּא לֵילֵי פֶסַח לְלַמֵּד עַל מַפַּלְתּוֹ שֶׁלְסַנְחֵרִיב וְנִמְצָא לָמֵד מִמֶּנּוּ. מַה זֶה טָעוּן הַלֵּל אַף זֶה טָעוּן הַלֵּל. אִי מַה זֶה טָעוּן חֲגִיגָה אַף זֶה טָעוּן חֲגִיגָה. אָמַר רִבִּי זְעוּרָה. כְּלֵיל הִתְקַדֶּשׁ חָג. אֶת שֶׁהוּא טָעוּן הַלֵּל טָעוּן חֲגִיגָה. אֶת שֶׁאֵינוֹ טָעוּן הַלֵּל אֵינוֹ טָעוּן חֲגִיגָה.

Rebbi Joḥanan said in the name of Rebbi Simon ben Joṣadaq: It is written, the song shall be for you like the night at the start of the holiday of pilgrimage. The Passover night comes to instruct about the downfall of Sanherib and taken instruction from it. Since the one needs Hallel. so the other needs Hallel. But then since the one needs a sacrifice of pilgrimage, does the other need a sacrifice of pilgrimage? Rebbi Zeˋira said, like the night at the start of the holiday of pilgrimage, anything needing Hallel needs a sacrifice of pilgrimage; anything not needing Hallel does not need a sacrifice of pilgrimage.

וְדוֹחֶה אֶת הַטּוּמְאָה. אָמַרְתָּ. כָּל עַצְמוֹ אֵינוֹ בָא אֶלָּא מִפְּנֵי הַטּוּמְאָה. וְאַתְּ אָמַר. דּוֹחֶה אֶת הַטּוּמְאָה.

It pushes aside impurity. You say, in itself it only comes because of impurity, and you are saying, it pushes aside impurity?

Mishnah

משנה: הַפֶּסַח שֶׁבָּא בְטוּמְאָה לֹא יֹאכְלוּ מִמֶּנּוּ זָבִין וְזָבוֹת נִדּוֹת וְיוֹלְדוֹת. וְאִם אָכְלוּ פְּטוּרִים מִכָּרֵת וְרִבִּי אֱלִיעֶזֶר פּוֹטֵר אַף עַל בִּיאַת מִקְדָּשׁ:

MISHNAH: What is the difference between the First and the Second Pesaḥ? The First is forbidden [leavened matter] to be seen or found. For the Second, leavened matter and mazzah are with him in the house. The First needs Hallel when it is eaten, but the Second does not need Hallel when it is eaten. Both need Hallel when it is offered, and they are eaten roasted, with unleavened bread and bitter herbs, and push the Sabbath aside.

Halakhah

הלכה: תַּנֵּי. רִבִּי מֵאִיר מְחַיֵיב וְרִבִּי שִׁמְעוֹן פּוֹטֵר. מַה טַעֲמַא דְרִבִּי שִׁמְעוֹן. וְהַבָּשָׂר כָּל טָהוֹר יֹאכַל בָּשָׂר. וְהַנֶּפֶשׁ אֲשֶׁר תֹּאכַל בָּשָׂר מִזֶּבַח הַשְּׁלָמִים. אֶת שֶׁהוּא מוּתָּר לַטְּהוֹרִין חַיָיבִין עָלָיו מִשּׁוּם טוּמְאָה. יָצָא פֶסַח שֶׁבָּא בְטוּמְאָה וְאָכְלוּ מִמֶּנּוּ זָבִים וְזָבוֹת נִדּוֹת וְיוֹלְדוֹת. אֶת שֶׂאֵינוֹ מוּתָּר לַטְּהוֹרִין אֵין חַיָיבִין עָלָיו מִשּׁוּם טוּמְאָה. אָכַל עוֹלָה אָכַל אֵימוֹרִין. מֵאַחַר שֶׂאֵין מוּתָּר לַטְּהוֹרִין אֵין חַיָיבִין עָלָיו.

HALAKHAH: It was stated: Rebbi Meïr declares liable but Rebbi Simeon declares not liable. What is Rebbi Simeon’s reason? The meat, every pure person shall eat meat. But the person who would eat meat from the well-being sacrifice, for any which is permitted to pure persons one is liable for impurity, but for any which is not permitted to pure persons one is not liable for impurity. If he ate elevation offerings, if he ate parts, since they are not permitted to pure persons one is not liable for it.

נִכְנָס בַּלַּיְלָה. נִכְנָס קוֹדֶם לְשֵׁשׁ שָׁעוֹת. אָמַר רִבִּי יוֹסֵי. אִין יִסְבּוֹר רִבִּי אֱלִעֶזֶר כְּרִבִּי שִׁמְעוֹן. מַה טַעֲמָא בְּכָל קוֹדֶשׁ לֹא תִגָּע וְאֶל הַמִּקְדָּשׁ לֹא תָבוֹא. אֶת שֶׁהוּא חַיָיב עַל אֲכִילַת קוֹדֶשׁ חַיָיב עַל בִּיאַת הַמִּקְדָּשׁ. וְאֶת שֶׁאֵינוֹ חַיָיב עַל אֲכִילַת קוֹדֶשׁ אֵינוֹ חַיָיב עַל בִּיאַת הַמִּקְדָּשׁ. אִין יִסְבּוֹר רִבִּי שִׁמְעוֹן כְּרִבִּי לִעֶזֶר מַה טַעֲמָא בְּכָל קוֹדֶשׁ לֹא תִגָּע וְאֶל הַמִּקְדָּשׁ לֹא תָבוֹא. אֶת שֶׁהוּא חַיָיב עַל בִּיאַת הַמִּקְדָּשׁ חַיָיב עַל אֲכִילַת קוֹדֶשׁ. וְאֶת שֶׁאֵינוֹ חַיָיב עַל בִּיאַת הַמִּקְדָּשׁ אֵינוֹ חַיָיב עַל אֲכִילַת קוֹדֶשׁ.

If he entered in the night, if he entered before noontime? Rebbi Yose said, if Rebbi Eliezer would hold with Rebbi Simeon, what is the reason on she may not touch any sancta and into the Sanctuary she may not come? In case one be liable for eating sancta one is liable for entering the Sanctuary, and in case one be not liable for eating sancta one is not liable for entering the Sanctuary. If Rebbi Simeon would hold with Rebbi Eliezer, what is the reason on she may not touch any sancta and in the Sanctuary she may not come? In case one is liable for entering the Sanctuary one is liable for eating sancta and in case one is not liable for entering the Sanctuary one is not liable for eating sancta.

Mishnah

משנה: מַה בֵּין פֶּסַח מִצְרַיִם לְפֶסַח דּוֹרוֹת. פֶּסַח מִצְרַיִם מִקְחוֹ מִבֶּעָשׂוֹר וְטָעוּן הַזָּיָיה וָאֲגוּדַּת אֵזוֹב עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזוֹת וְנֶאֱכָל בְּחִפָּזוֹן לַיְלָה אֶחָד וּפֶסַח דּוֹרוֹת נוֹהֵג כָּל שִׁבְעָה:

MISHNAH: What is the difference between Passover in Egypt and the Passover of generations? The Pesaḥ in Egypt was bought on the Tenth, and needed sprinkling with a bunch of hyssop on the lintel and two door-posts, and was eaten in a hurry, during one night. But Passover of generations is all of seven [days].

Halakhah

הלכה: אִית תַּנָּיֵי תַנֵּי. דּוּקִים וְתַבְלוּלִים פּוֹסְלִין בּוֹ. אִית תַּנָּיֵי תַנֵּי. אֵין דּוּקִים וְתַבְלוּלִים פּוֹסְלִין בּוֹ. מָאַן דְּאָמַר. דֻּקִים וְתַבְלוּלִין פּוֹסְלִין בּוֹ. נִיחָא. דִּכְתִיב שֶׂה תָמִים. מָאן דְּאָמַר. אֵין דֻּקִים וְתַבְלוּלִים פּוֹסְלִין בּוֹ. מַה מְקַיֵים שֶׂה תָמִים. אֲפִילוּ בְּקָרְבְּנוֹת בְּנֵי נֹחַ אֵינוֹ. לֹא כֵן אָמַר רִבִּי יָסָא. פָּשַׁט רִבִּי לָעְזָר לַחֲבֵרַיָיא. מִכָּל הַחַי מִכָּל בָּשָׂר. שֶׁיְּהוּ שְׁלֵימִין בְּאֵיבָרֵיהֶן. תַּמָּן יֵשׁ מֵהֶן לַמִּזְבֵּחַ. בְּרַם הָכָא אֵין מֵהֶם לַמִּזְבֵּחַ. רִבִּי חוּנָה בְשֵׁם רִבִּי יִרְמְיָה. מִכֵּיוָן שֶׁכָּתוּב בָּהּ כַּפָּרָה כְקֳדָשִׁים כְּמִי שֶׁיֵּשׁ מֵהֶם לַמִּזְבֵּחַ. וְתַנֵּי כֵן. שָׁלֹשׁ מִזְבְּחוֹת הָיוּ לַאֲבוֹתֵינוּ בְמִצְרַיִם. מַשְׁקוֹף וּשְׁתֵּי מְזוּזוֹת. אִית תַּנָּיֵי תַנֵּי. אַרְבָּעָה. סַף וּמַשְׁקוֹף וּשְׁתֵּי מְזוּזוֹת. אִית תַּנָּיֵי תַנֵּי. סַף כֶּלִי. אִית תַּנָּיֵי תַנֵּי. סַף אַסְקוּפָּה. מָאן דְּאָמַר. סַף כֶּלִי. וְאֶת הַסִּיפִּים וְאֶת הַמְזַמְּרוֹת וְאֶת הַמִּזְרָקוֹת. מָאן דְּאָמַר. סַף אַסְקוּפָּה. בְּתִתָּם סִפָּם אֶת סִיפִּיי. מָאן דְּאָמַר. כֶּלִי. נִיחָא. דִּכְתִיב מִן הַדָּם אֲשֶׁר בַּסָּף. מָאן דְּאָמַר. סַף אַסְקוּפָּה. מַה מְקַיֵים סַף כֶּלִי. מֵבִיא סַף כֶּלִי וְנוֹתֵן עַל הָאַסְקוּפָּה וְטוֹבֵל וּמַזֶּה.

HALAKHAH: Some Tannaim state, membranes over the eyes and cataracts were disqualifying for it. Some Tannaim state, membranes over the eyes and cataracts were not disqualifying for it. He who said, membranes over the eyes and cataracts were disqualifying for it, is understandable, since it is written, a perfect lamb. He who said, membranes over the eyes and cataracts were not disqualifying for it, how does he confirm a perfect lamb? Even for offerings of the descendants of Noah it is impossible! Did not Rebbi Yasa say that Rebbi Eleazar made it clear to the colleagues, from all living, from all flesh, that they were complete in their limbs. There, some of them were for the altar, here nothing is for the altar. (Rebbi Ḥuna in the name of Rebbi Joḥanan, since you say, purgation is written there as for sacrifices, but here the altar has no part) But is was stated thus: Our forefathers in Egypt had three altars, the lintel and two door-posts. Some Tannaim state, four: the door-step, and the lintel, and two door-posts. Some Tannaim state, סַף is a vessel. Some Tannaim state, סַף is the door-step. He who said, סַף is a vessel, the cups, and the pruning knives, and the vessels for pouring. He who said, סַף is the door-step, when they used My door-step and their door-step. He who said, סַף is a vessel, is understandable; from the blood in the סַף. He who said, סַף is the door-step, how does he confirm that סַף may mean a vessel? He brings a cup as סַף, puts it down on the door-step, dunks and sprinkles.

תַּנֵּי. בֶּן בַּגְבָּג אוֹמֵר. שֶׂה תָמִים. אֵין גִּיזְה תְמִימָה. וְהָתַנֵּי. מִן הַצֹּאן. לְהוֹצִיא אֶת הַחֲלָקִים שֶׁבָּהֶן. אָמַר רִבִּי אָבּוּן. לְהוֹצִיא מָה שֶׁחִלְקָה [לָךְ הַתּוֹרָה]. רוֹבַע וְנִרְבָּע וּמוקְצֶה וְנֶעֱבַד.

It was stated: Ben Bag-bag says, a perfect lamb, shorn is not perfect. But was it not stated, of small cattle, to exclude the smooth of them. Rebbi Abun said, to exclude those which the Torah separated, the male or female used for bestiality, one dedicated for idolatrous worship, and one worshipped.

אָמַר רִבִּי יוֹסֵה. אַף רִבִּי יוֹסֵה הַגָּלִילִי דִּכְוָותְהוֹן. דָּתַנֵּי. רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר. אוֹמֵר אֲנִי שֶׁלֹּא הָיָה פֶסַח מִצְרַיִם אֶלָּא יוֹם אֶחַד בִּלָבַד. שֶׁנֶּאֱמַר וְלֹא יֵאָכֵל חָמֵץ. הַיּוֹם.

Rebbi Yose said, also Rebbi Yose the Galilean is with them, as it was stated: Rebbi Yose the Galilean said, I am saying that Passover in Egypt was only one day, as it is said, no leavened matter shall be eaten; today.

Mishnah

משנה: אָמַר רִבִּי יְהוֹשֻׁעַ שָׁמַעְתִּי שֶׁתְּמוּרַת הַפֶּסַח קְרֵיבָה וּתְמוּרַת הַפֶּסַח אֵינָהּ קְרֵיבָה וְאֵין לִי לְפָרֵשׁ. אָמַר רִבִּי עֲקִיבָה אֲנִי אֲפָרֵשׁ. הַפֶּסַח שֶׁנִּמְצָא קוֹדֶם שְׁחִיטַת הַפֶּסַח יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְיִמָּכֵר וְיָבִיא בְּדָמָיו שְׁלָמִים וְכֵן תְּמוּרָתוֹ. לְאַחַר שְׁחִיטַת הַפֶּסַח. קָרֵב שְׁלָמִים. וְכֵן תְּמוּרָתוֹ:

MISHNAH: Rebbi Joshua said, I have heard that the substitute of a Pesaḥ is sacrificed and that the substitute of a Pesaḥ is not sacrificed, and I cannot explain it. Rebbi Aqiba said, I shall explain it. The Pesaḥ which is found before the time of slaughtering the Pesaḥ shall graze until it becomes unusable, then be sold, and for the money one shall bring well-being offerings; the same holds for its substitute. After the time of slaughtering the Pesaḥ, it shall be brought as well-being offering; the same holds for its substitute.

Halakhah

הלכה: רִבִּי יוּדָן בָּעֵי. אָף בִּתְמוּרַת אָשָׁם כֵּן. תְּמוּרַת אָשָׁם קְרֵיבָה וּתְמוּרַת אָשָׁם אֵינָהּ קְרֵיבָה. אָמַר רִבִּי יּוֹסֵה. פֶּסַח שֶׁהִקְרִיבָהּ [בְּשַׁחֲרִית] אֵינָהּ פֶּסַח. עוֹלָה שֶׁהִקְרִיבָהּ בְּשַׁחֲרִית עוֹלָה הִיא.

HALAKHAH: Rebbi Yudan asked, is it the same for the substitute of a reparation offering, that the substitute of a reparation offering is sacrificed and the substitute of a reparation offering is not sacrificed? Rebbi Yose said, a Pesaḥ which one sacrificed [in the morning] is no Pesaḥ; an elevation offering which one sacrificed in the morning is an elevation offering.

הֵמִיר בּוֹ בִּשְׁלֹשָׁה עָשָׂר. רִבִּי זְעוּרָה אָמַר. תְּמוּרָתוֹ קְרֵיבָה שְׁלָמִים. רִבִּי שְׁמוּאֵל בַּר רַב יִצחָק אָמַר. אֵין תְּמוּרָתוֹ קְרֵיבָה שְׁלָמִים. חֵיילֵיהּ דְּרַב שְׁמוּאֵל בַּר רַב יִצחָק מִן הָדָא. לְאַחַר הַפֶּסַח יָבִיא שְׁלָמִים. וְכֵן תְּמוּרָתוֹ. אִין תֵּימַר. הֵמִיר בּוֹ בִּשְׁלֹשָׁה עָשָׂר וּתְמוּרָתוֹ קְרֵיבָה שְׁלָמִים. וִיתִיבִינֵיהּ. לֹא מוטָּב לְלַמֵּד תְּמוּרַת פֶּסַח מִפֶּסַח וְלֹא לְלַמֵּד תְּמוּרַת שְׁלָמִים מִפֶּסַח.

If he substituted for it on the Thirteenth, Rebbi Zeˋira said, the substitute is brought as a well-being offering; Rebbi Samuel ben Rav Isaac said, the substitute is not brought as a well-being offering. The strength of Rebbi Samuel ben Rav Isaac is from the following: “after the time of slaughtering the Pesaḥ, it shall be brought as well-being offering.” If you are saying, if he substituted for it on the Thirteenth and the substitute is brought as a well-being offering, is it not better to infer the {rules of the} substitute of a Pesaḥ from the {rules of the} Pesaḥ than to infer the [rules of the] substitute of a well-being sacrifice from the {rules of the} Pesaḥ?

רִבִּי הִילָא בְשֵׁם שְׁמוּאֵל. מֵתוּ בְעָלִים בִּשְׁלֹשָׁה עָשָׂר. גּוּפוֹ קָרֵב שְׁלָמִים. וְלָמָּה לֹא אָמַר. בְּאַרְבָּעָה עָשָׂר. כָּל שֶׁנִּרְאֶה לִיקָּרֵב בְּפֶסַח אֵין גּוּפוֹ קָרֵב שְׁלָמִים.

Rebbi Hila in the name of Samuel: If the owner died on the Thirteenth, its body is offered as a well-being sacrifice. Why did he not say, on the Fourteenth? Any {animal} which is due to be sacrificed as Pesaḥ, its body is not offered as a well-being sacrifice.

תַּמָּן תַּנִּינָן. וְולַד חַטָּאת וּתְמוּרַת חַטָּאת וְחַטָּאת שֶׁמֵּתוּ בְעָלֶיהָ וְשֶׁעִיבְּרָה שְׁנָתָהּ וְשֶׁאָבְדָה וְנִמְצֵאת בַּעֲלַת מוּם.

There, we have stated: “The offspring of a purification offering, and the substitute of a purification offering, and a purification offering whose owner died, …, and whose year has passed, and which was lost and found, defective.”

וְולַד חַטָּאת דְּאִתְפַּלְּגוֹן. צִיבּוּר שֶׁהִפְרִישׁ נְקֵבָה. וְכֵן נָשִׂיא שֶׁהִפְרִישׂ שְׂעִירָה. רִבִּי יִרְמְיָה אָמַר. לֹא קָדְשָׁה וּוְלָדָהּ קָרֵב. רִבִּי יוֹסֵה אוֹמֵר. קָדְשָׁה וּוְלָדָהּ מֵת. חֵיילֵיהּ דְּרִבִּי יוֹסֵי מִן הָדָא. אֵין אַתְּ יָכוֹל לוֹמַר. וְולַד חַטָּאת בְּצִיבּוּר. שֶׁאֵין הַצִּיבּוּר מֵבִיאִין נְקֵבָה. לֹא אָמַר אֶלָּא. אֵין אַתְּ יָכוֹל. הָא אִם הִקְדִּישָׁהּ קָדְשָׁה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. יְאוּת אָמַר רִבִּי יִרְמְיָה. וְלֹא רִבִּי שִׁמְעוֹן הִיא. דְּרִבִּי שִׁמְעוֹן אָמַר. נְקֵיבָה לְעוֹלָה לֹא קָדְשָׁה אֶלָּא הֶקְדֵּשׁ דָּמִים.

“The offspring of a purification offering,” as they disagreed: If the community dedicated a female, and so the prince who dedicated a she-goat, Rebbi Jeremiah said, it is not dedicated and its offspring may be offered; Rebbi Yose said, it is dedicated and its offspring must die. The strength of Rebbi Yose is from the following: “You cannot speak about the offspring of a purification offering of the community, since the community does not bring a female.” He only said, “you cannot speak about”; therefore if he dedicated it it is dedicated. Rebbi Yose ben Rebbi Abun said, Rebbi Jeremiah said it correctly. Is it not Rebbi Simeon’s? As Rebbi Simeon said, a female as elevation offering is dedicated only for its money’s worth.

וּתְמוּרַת חַטָּאת דְּאִיתְפַּלְּגוֹן. הֵמִיר בּוֹ בִּשְׁלֹשָׁה עָשָׂר. רִבִּי זְעוּרָה אָמַר. תְּמוּרָתוֹ קְרֵיבָה שְׁלָמִים. רִבִּי שְׁמוּאֵל בַּר רַב יִצחָק אָמַר. אֵין תְּמוּרָתוֹ קְרֵיבָה שְׁלָמִים.

“And the substitute of a purification offering,” as they disagreed: if he substituted for it on the Thirteenth, Rebbi Zeˋira said, the substitute is brought as a well-being offering; Rebbi Samuel ben Rav Isaac said, the substitute is not brought as a well-being offering.

וְחַטָּאת שֶׁמֵּתוּ בְעָלֶיהָ [יָמוּתוּ. כַּיי דָמַר] (אָמַר) רִבִּי הִילָא בְשֵׁם שְׁמוּאֵל. מֵתוּ בְעָלָיו בִּשְׁלֹשָׁה עָשָׂר. גּוּפוֹ קָרֵב שְׁלָמִים. וְלָמָּה { } אָמַר בְּאַרְבָּעָה עָשָׂר. כָּל עַמָּא מוֹדֵיי. כָּל שֶׁנִּרְאֶה לִקָּרֵב בְּפֶסַח אֵין גּוּפוֹ קָרֵב שְׁלָמִים.

“And a purification offering whose owner died,” [has to die. Parallel to what] Rebbi Hila said in the name of Samuel, If the owner died on the Thirteenth, its body is offered as a well-being sacrifice. Why did he {not} say, on the Fourteenth? Everybody agrees that the body of any {animal} due to be sacrificed as Pesaḥ, is not offered as a well-being sacrifice.

וְשֶׁעִיבְּרָה שְׁנָתָהּ. כַּיי דְּאָמַר רַב חִסְדָּא. בְּשֶׁעִיבְּרָה שְׁנָתוֹ בֵּין רִאשׁוֹן לַשֵׁינִי. רִבִּי הִילָא בְשֵׁם רִבִּי יוֹחָנָן. בְּשֵׁעִיבֵּר זְמַן כַּפָּרָתוֹ.

“And whose year has passed.” Parallel to what Rav Ḥisda said, If its year was completed between First and Second. Rebbi Hila in the name of Rebbi Joḥanan: When the time for its propitiation was passed.

וְשֶׁאָבְדָה וְנִמְצֵאת. (בַּעַל מוּם) [בְּרִי מּוּתָּר.] רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. אֵין לָךְ פֶּסַח גּוּפוֹ קָרֵב שְׁלָמִים אֶלָּא שֶׁאָבַד וְנִמְצָא מֵאַחַר שֶׁכִּיפְּרוּ הַבְּעָלִים.

“And which was lost and found.” (Defective.) [Is it not certainly permitted?] Rebbi Yasa in the name of Rebbi Joḥanan: No body of a Pesaḥ is brought as well-being sacrifice except the one which was lost but found only after the owners propitiated.

וּבַעֲלַת מוּם. רִבִּי זְעוּרָא בְעָא קוֹמֵי רִבִּי יָסָא. לֹא מִסְתַּבְּרָא בָהֵן בַּעַל מוּם דְּתַנִּינָן הָכָא בָּאֲבִיד הוּא. אָמַר לֵיהּ. אוֹף אֲנָא סְבַר כֵּן.

“And the defective.” Rebbi Zeˋira asked before Rebbi Yasa: Is it not reasonable that the defective quoted here is the one which was lost? He said to him, I also am of this opinion.

הִפְרִישׁ פִּסְחוֹ וְאָבַד וְהִפְרִישׁ אַחֵר תַּחְתָּיו. לֹא הִסְפִּיק לְהַקְרִיב אֶת הַשֵּׁינִי עַד שֶׁנִּמְצָא הָרִאשׁוֹן. וַהֲרֵי שְׁנֵיהֶן עוֹמְדִין. אִית תַּנָּיֵי תַנֵּי. מִצְוָה לְהַקְרִיב אֶת הָרִאשׁוֹן. אִית תַּנָּיֵי תַנֵּי. מִצְוָה לְהַקְרִיב אֶת הַשֵּׁינִי. וְתַנֵּי שְׁמוּאֵל כֵּן. בּוֹרֵר אֶת הַיָּפֶה שֶׁבָּהֶן וְהַשֵּׁינִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְיִמָּכֵר וְיָבִיא בְדָמָיו שְׁלָמִים בְּשִׁשָּׁה עָשָׂר. רִבִּי לָעְזָר אוֹמֵר. הוּא עַצְמוֹ קָרֵב שְׁלָמִים בְּשִׁשָּׁה עָשָׂר. אַתְיָא דְרִבִּי כְּרִבִּי לָעְזָר. וּשְׁמוֵּאֵל תַּנִּיתָהּ כְּשִׁיטָּתֵיהּ. דְּתַנֵּי. רִבִּי אוֹמֵר. אֵין חַטָּאת {מֵתָה} אֶלְּא שֶׁנִּמְצֵאת מֵאַחַר שֶׁכִּיפְּרוּ בָהּ הַבְּעָלִים. אֵין הָמָּעוֹת הוֹלְכוֹת לְיַם הַמֶּלַח אֶלְּא שֶׁנִּמְצְאוּ מֵאַחַר שֶׁכִּיפְּרוּ הַבְּעָלִים.

If he dedicated his Pesaḥ, but it became lost, and he dedicated another in its stead. Before he could sacrifice the second, the first was found, and now both are at his disposal. There are Tannaim who state, it is meritorious to sacrifice the first; there are Tannaim who state, it is meritorious to sacrifice the second. Samuel stated as follows: He selects the better of the two, and the other one shall graze until it becomes unusable, then be sold, and he shall bring for its value well-being offerings on the Sixteenth. Rebbi Eleazar says, itself shall be brought as well-being offering on the Sixteenth. Rebbi comes with Rebbi Eleazar, and Samuel stated according to his system, as it was stated: “Rebbi says, no purification offering {dies} but one which was found after that the owner had been atoned, no money is thrown into the Dead Sea except which was found after the owner had been atoned.”

Mishnah

משנה: הַמַּפְרִישׁ נְקֵיבָה לְפִסְחוֹ אוֹ זָכָר בֶּן שְׁתֵּי שָׁנִים יִרְעֶה עַד שֶׁיִּסְתָּאֵב וְיִמָּכֵר וְיִפְּלוּ דָמָיו לִנְדָבָה. הַמַּפְרִישׁ פִּסְחוֹ וָמֵת לֹא יְבִיאֶנּוּ בְנוֹ אַחֲרָיו לְשֵׁם פֶּסַח אֶלָּא לְשֵׁם שְׁלָמִים:

MISHNAH: If he dedicates a female as his Pesaḥ or a two year old male, it shall graze until it becomes unusable, then be sold, and the monies given for voluntary sacrifices. If he dedicates his Pesaḥ and dies, his son may not bring it after him as Pesaḥ but as well-being offering.

Halakhah

הלכה: מַתְנִיתָא לְאַחַר כַּפָּרָה. וּכְרִבִּי שִׁמְעוֹן. דְּתַנֵּי. קוֹדֶם לַפֶּסַח תְּהֵא רוֹעָה עַד שֶׁתִּסְתָּאֵב וְתִימָּכֵר וְיָבִיא בְדָמֶיהָ פֶסַח. לְאַחַר הַפֶּסַח תָּבוֹא שְׁלָמִים. רִבִּי שִׁמְעוֹן אוֹמֵר. קוֹדֶם לַפֶּסַח תִּימָּכֵר שֶׁלֹּא בְמוּם. לְאַחַר הַפֶּסַח תָּבוֹא שְׁלָמִים. לָא כֵן סָבְרִנָן מֵימַר. כָּל שֶׁנִּרְאֶה לְקָרֵב בַּפֶּסַח אֵין גּוּפוֹ קָרֵב שְׁלָמִים. פָּתַר לָהּ בְּשֶׁהִפְרִישׁ מָעוֹת.

HALAKHAH: The Mishnah after propitiation, following {neither Rebbi nor Rebbi Simeon, as it was stated: “Before Passover it shall graze until it becomes unusable, then be sold, and he shall bring for its value a Pesaḥ. After Passover it shall be brought as well-being sacrifice. Rebbi Simeon says, before Passover it shall be sold without a defect, after Passover it shall be brought as well-being sacrifice.” Did we not understand that “the body of any {animal} due to be sacrificed as Pesaḥ is not offered as a well-being sacrifice”? Explain it if he dedicated coins.

Mishnah

משנה: הַפֶּסַח שֶׁנִּתְעָרְבָה בַּזְּבָחִים כּוּלָּן יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ וְיִמָּכְרוּ וְיָבִיא בִּדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ. נִתְעָרַב בַּבְּכוֹרוֹת רִבִּי שִׁמְעוֹן אוֹמֵר אִם חֲבוּרַת כֹּהֲנִים יֹאכֵלוּ:

MISHNAH: If a Pesaḥ was mingled with sacrifices, all of them shall graze until they become unusable, then be sold, and for the value of the best among them he shall bring one of each kind and lose the difference on his account. If it was mingled with firstlings, Rebbi Simeon says, if it is a company of priests, they shall eat.

Halakhah

הלכה: תַּנֵּי. אֵין לוֹקְחִין שְׁבִיעִית בְּכֶסֶף מַעֲשֵׂר. רִבִּי יוֹסֵה אָמַר. בְּמַחֲלוֹקֶת. אָמַר רִבִּי יוֹנָה. דִּבְרֵי הַכֹּל הִיא. אוֹכְלֵי תְרוּמָה זְרִיזִין הֵן. הָתִיב רִבִּי חֲנַנְיָה קוֹמֵי רִבִּי מָנָא. וְהָתַנִּינָן. נִתְעָרַב בַּבְּכוֹרוֹת רִבִּי שִׁמְעוֹן אוֹמֵר אִם חֲבוּרַת כֹּהֲנִים יֹאכֵלוּ. וְתַנֵּי עֲלָהּ. יֹאכְלוּ כַחָמוּר שֶׁבָּהֶן. אָמַר לֵיהּ. אוֹכְלֵי פְסָחִים בְּשָׁעָתָן זְרִיזִין הֵן כְּאוֹכְלֵי תְרוּמָה. תֵּדַע לָךְ. דְּתַנִּינָן. אֵין צוֹלִין בָּשָׂר בָּצָל וּבֵיצָה אֶלָּא כְּדֵי שֶׁיִּצּוֹלוּ. וְתַנִּינְן. מְשַׁלְשְׁלִין אֶת הַפֶּסַח לַתַּנּוּר עִם חֲשֵׁיכָה.

HALAKHAH: It was stated: “One does not buy Sabbatical [produce] with tithe money.” Rebbi Yose said, that is a disagreement. Rebbi Jonah said, that is the opinion of everybody. The eaters of heave are careful. Rebbi Ḥananiah objected before Rebbi Mana: Did we not state: “If they were mingled with firstlings, Rebbi Simeon says, if it is a company of Cohanim they should eat.” And we have stated on that, they should be eaten following the more stringent rules. He said to him, eaters of the Pesaḥ in its time are as careful as the eaters of heave. You should know this since we have stated: “One roasts meat, onion, or egg only that they should be roasted“, but we have stated: “One lowers the Pesaḥ into the oven at nightfall.”

Mishnah

משנה: חֲבוּרָה שֶׁאָבַד פִּסְחָהּ אָמְרוּ לְאֶחָד צֵא וּבַקֵּשׁ וּשְׁחוֹט עָלֵינוּ וְהָלַךְ וּמָצָא וְשָׁחַט וְהֵם לָקְחוּ וְשָׁחֲטוּ. אִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן הוּא אוֹכֵל מִשֶּׁלּוֹ וְהֵן אוֹכְלִין עִמּוֹ. אִם שֶׁלָּהֶן נִשְׁחַט רִאשׁוֹן הוּא אוֹכֵל מִשֶּׁלּוֹ וְהֵן אוֹכְלִין מִשֶּׁלָּהֶן. אֵין יָדוּעַ אֵי זֶה מֵהֶן נִשְׁחַט רִאשׁוֹן אוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶן כְּאַחַת הֵן אוֹכְלִין מִשֶּׁלָּהֶן וְהוּא אֵינוֹ אוֹכֵל עִמָּהֶן וְשֶׁלּוֹ יֵצֵא לְבֵית הַשְּרֵפָה וּפָטוּר מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי. אָמַר לָהֶן אִם אֵיחַרְתִּי שַׁחֲטוּ עָלָי. הָלַךְ ומָצָא וְשָׁחַט וְהֵם לָקְחוּ וְשָׁחָטוּ. אִם שֶׁלָּהֶן נִשְׁחַט רִאשׁוֹן הֵן אוֹכְלִין מִשֶּׁלָּהֶן וְהוּא אוֹכֵל עִמָּהֶן. וְאִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן הוּא אוֹכֵל מִשֶּׁלּוֹ וְהֵן אוֹכְלִין מִשֶּׁלָּהֶן. אֵין יָדוּעַ אֵיזֶה מֵהֶן נִשְׁחַט רִאשׁוֹן אוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶן כְּאַחַת הוּא אוֹכֵל מִשֶּׁלּוֹ וְהֵן אֵינָם אוֹכְלִין עִמּוֹ וְשֶׁלְּהֶן יֵצֵא לְבֵית הַשְּרֵפָה וּפָטוּרִין מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי. אָמַר לָהֶן אִם אֵיחַרְתִּי צְאוּ וְשַׁחֲטוּ עָלָי. הָלַךְ ומָצָא וְשָׁחַט וְהֵם לָקְחוּ וְשָׁחָטוּ. אִם שֶׁלָּהֶן נִשְׁחַט רִאשׁוֹן הֵן אוֹכְלִין מִשֶּׁלָּהֶן וְהוּא אוֹכֵל עִמָּהֶן. וְאִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן הוּא אוֹכֵל מִשֶּׁלּוֹ וְהֵן אוֹכְלִין מִשֶּׁלָּהֶן. וְאִםֻ אֵינוֹ יָדוּעַ אֵיזֶה מֵהֶן נִשְׁחַט רִאשׁוֹן אוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶן כְּאַחַת הֵן אוֹכְלִין מִשֶּׁלָּהֶן וְהוּא אֵינוֹ אוֹכֵל עִמָּהֶן וְשֶׁלּוֹ יֵצֵא לְבֵית הַשְּרֵפָה וּפָטוּר מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי. אָמַר לָהֶן וְאָמְרוּ לוֹ. אוֹכְלִין כּוּלָּם מִן הָרִאשׁוֹן. לֹא אָמַר לָהֶן וְלֹא אָמְרוּ לוֹ אֵינָן אַחֲרָאִין זֶה לָזֶה: שְׁתֵּי חֲבוּרוֹת שֶׁנִּתְעָרְבוּ פִסְחֵיהֶן אֵילּוּ מוֹשְׁכִין לָהֶן אֶחָד וְאֵילּוּ מוֹשְׁכִין לָהֶן אֶחָד. אֶחָד מֵאֵילּוּ בָּא לוֹ אֵצֶל אֵילּוּ וְאֶחָד מֵאֵילּוּ בָּא לוֹ אֵצֶל אֵילּוּ. וְכֵן הֵן אוֹמְרִים אִם שֶׁלָּנוּ הוּא הַפֶּסַח הַזֶּה יָדֶיךָ מְשׁוּכוֹת מִשֶּׁלָּךְ וְנִמְנֵיתָ עַל שֶׁלָּנוּ. וְאִם שֶׁלָּךְ הוּא הַפֶּסַח הַזֶּה יָדֵינוּ מְשׁוּכוֹת מִשֶּׁלָּנוּ וְנִמְנִינוּ עַל שֶׁלָּךְ. וְכֵן חָמֵשׁ חֲבוּרוֹת שֶׁל חֲמִשָּׁה חֲמִשָּׁה וְשֶׁל עֲשָׂרָה עֲשָׂרָה מוֹשְׁכִין לָהֶן אֶחָד מִכָּל חֲבוּרָה וַחֲבוּרָה וְכָךְ הָיוּ אוֹמְרִים:

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

Halakhah

הלכה: אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי נָתָן הִיא. דְּרִבִּי נָתָן אָמַר. יוֹצְאִין בִּזְרִיקָה בְלֹא אֲכִילָה.

HALAKHAH: Rebbi Joḥanan said, this is Rebbi Nathan’s, since Rebbi Nathan said, one fulfills one’s obligation by pouring without eating.

תַּנֵּי בַּר קַפָּרָא. יָפָה שְׁתִיקָה לַחֲכָמִים. קַל וָחוֹמֶר לַטִּיפְּשִׁים. וְכֵן שְׁלֹמֹה אוֹמֵר. גַּם אֱוִיל מָחֲרִישׁ חָכָם יֵחָשֵׁב. וְאֵין צוֹרֶךְ לוֹמַר. חָכָם מַחֲרִישׁ.

Bar Qappara stated: Silence behoves the Sages, and so much more the fools. And also Solomon says, also a silent dolt is considered to be wise, and it is not necessary to say, a silent sage.

Mishnah

משנה: שְׁנַיִם שֶׁנִּתְעָרְבוּ פִסְחֵיהֶן זֶה מוֹשֵׁךְ לוֹ אֶחָד וְזֶה מוֹשֵׁךְ לוֹ אֶחָד. זֶה מְמַנֶּה עִמּוֹ אֶחָד מִן הַשּׁוּק וְזֶה מְמַנֶּה עִמּוֹ אֶחָד מִן הַשּׁוּק זֶה בָא אֵצֶל זֶה וְזֶה בָא אֵצֶל זֶה וְכָךְ הוּא אוֹמֵר אִם שֶׁלִּי הוּא הַפֶּסַח זֶה יָדֶיךָ מְשׁוּכוֹת מִשֶּׁלָּךְ וְנִמְנֵיתָ עַל שֶׁלִּי. וְאִם שֶׁלָּךְ הוּא הַפֶּסַח זֶה יָדַי מְשׁוּכוֹת מִשֶּׁלִּי וְנִמְנֵיתִי עַל שֶׁלָּךְ:

MISHNAH: If the Pesaḥim of two people were intermingled, each of them takes one, and each one invites another from the street to subscribe with him. One of each group joins the other, and each one declares as follows: If this Pesaḥ be mine, your hand is removed from yours and you are subscribing to mine, and if this Pesaḥ be yours, my hand is removed from mine and I am subscribing to yours.

Halakhah

הלכה: אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי יוּדָה הִיא. דְּתַנִּינָן תַּמָּן. אֵין שׁוֹחֲטִין אֶת הַפֶּסַח עַל הַיָּחִיד דִּבְרֵי רִבִּי יְהוּדָה. וְרִבִּי יוֹסֵי מַתִּיר. הָא שֶׁלְאַרְבָּעָה עָשָׂר לֹא. לֹא כֵן אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי יוּדָה הִיא. אָמַר רִבִּי יוֹסֵה. כָּל גַּרְמָאּ אָמְרָה דְּהִיא דְרִבִּי יוּדָה. דְּתַנִּינָן תַּמָּן. אֵין שׁוֹחֲטִין פֶּסַח לְיָחִיד דִּבְרֵי רִבִּי יוּדָה. וְרִבִּי יוֹסֵי מַתִּיר.

HALAKHAH: Rebbi Joḥanan said, this is Rebbi Jehudah’s as we have stated there, “One does not slaughter the Pesaḥ for a single person, the words of Rebbi Jehudah; but Rebbi Yose permits.” Therefore not of the Fourteenth. Did not Rebbi Joḥanan say, this is Rebbi Jehudah’s? Rebbi Yose said, does it proclaim that it is Rebbi Jehudah’s? As we have stated there, “One does not slaughter the Pesaḥ for a single person, the words of Rebbi Jehudah; but Rebbi Yose permits.”