Jerusalem Talmud Pesachim Chapter 6

אֵילּוּ דְבָרִים בַּפֶּסַח דּוֹחִין אֶת הַשַּׁבָּת שְׁחִיטָתוֹ וּזְרִיקַת דָּמוֹ וּמִיחוּי קְרָבָיו וְהֶקְטֵר חֲלָבָיו. אֲבָל צְלִיָיתוֹ וַהֲדָחַת קְרָבָיו אֵינָן דּוֹחִין. הַרְכָּבוֹ וַהֲבָאָתוֹ מִחוּץ לַתְּחוּם וַחֲתִיכַת יַבַּלְתּוֹ אֵינָן דּוֹחִין. רִבִּי אֱלִיעֶזֶר אוֹמֵר דּוֹחִין: אֵילּוּ דְבָרִים בַּפֶּסַח כול׳. זוֹ הֲלָכָה נֶעֶלְמָה מִזִּקְנֵי בָּתֵירָה. פַּעַם אַחַת חָל אַרְבָּעָה עָשָׂר לִהְיוֹת בַּשַּׁבָּת. וְלֹא הָיוּ יוֹדְעִין אִם פֶּסַח דּוֹחֶה אֶת הַשַּׁבָּת אִם לָאו. אָמְרוּ. יֵשׁ כָּאן בַּבְלִי אֶחָד וְהִלֵּל שְׁמוֹ. שֶׁשִּׁימֵּשׁ אֶת שְׁמַעְיָה וְאַבְטַלְיוֹן. יוֹדֵעַ אִם פֶּסַח דּוֹחֶה אֶת הַשַּׁבָּת אִם לָאו. אֶיפְשַׁר שֶׁיֵּשׁ מִמֶּנּוּ תוֹחֶלֶת. שָׁלְחוּ וְקָרְאוּ לוֹ. אָמְרוּ לוֹ. שָׁמַעְתָּ מִיָּמֶיךָ. כְּשֶׁחָל אַרְבָּעָה עָשָׂר לִהְיוֹת בַּשַּׁבָּת. אִם דּוֹחֶה אֶת הַשַּׁבָּת אִם לָאו. אָמַר לָהֶן. וְכִי אֵין לָנוּ אֶלָּא פֶסַח אֶחָד בִּלְבַד דּוֹחֶה אֶת הַשַּׁבָּת בְּכָל שָׁנָה. וַהֲלֹא כַמָּה פְסָחִים יִדְחוּ אֶת הַשַּׁבָּת בְּכָל שָׁנָה. אִית תַּנָּיֵי תַנֵּי. מֵאָה. אִית תַּנָּיֵי תַנֵּי. מָאתַיִם. אִית תַּנָּיֵי תַנֵּי. שָׁלֹשׁ מֵאוֹת. מָאן דְּאָמַר. מֵאָה. תְּמִידִין. מָאן דְּאָמר. מָאתַיִם. תְּמִידִין וּמוּסְפֵי שַׁבָּתוֹת. מָאן דְּאָמַר. שָׁלֹשׁ מֵאוֹת. תְּמִידִין וּמוּסְפֵי שַׁבָּתוֹת שֶׁלְיָמִים טוֹבִים וְשֶׁלְרָאשֵׁי חֳדָשִׁים וְשֶׁלְמוֹעֲדוֹת. אָמְרוּ לוֹ. כְּבָר אָמַרְנוּ שֶׁיֵּשׁ מִמְּךָ תוֹחֶלֶת. הִתְחִיל דּוֹרֵשׁ לָהֶן מֵהֶיקֵּשׁ וּמִקַּל וָחוֹמֶר וּמִגְזֵירָה שָׁוָה. מֵהֶיקֵּשׁ. הוֹאִיל וְתָמִיד קָרְבַּן צִיבּוּר וּפֶסַח קָרְבַּן צִיבּוּר. מַה תָמִיד קָרְבַּן צִיבּוּר דּוֹחֶה [שַׁבָּת]. אַף פֶּסַח קָרְבַּן צִיבּוּר דּוֹחֶה אֶת הַשַּׁבָּת. מִקַּל וָחוֹמֶר. מַה אִם תָּמִיד שֶׁאֵין חַיָיבִין עַל עֲשִׂיָיתוֹ כָרֵת דּוֹחֶה אֶת הַשַּׁבָּת. פֶּסַח שֶׁחַיָיבִין עַל עֲשִׂיָיתוֹ כָרֵת אֵינוֹ דִין שֶׁיִּדְחֶה אֶת הַשַּׁבָּת. מִגְזֵירָה שָׁוָה. נֶאֱמַר בְּתָמִיד בְּמוֹעֲדוֹ וְנֶאֱמַר בְּפֶסַח בְּמוֹעֲדוֹ. מַה תָמִיד שֶׁנֶּאֱמַר בּוֹ בְּמוֹעֲדוֹ דּוֹחֶה אֶת הַשַּׁבָּת. אַף פֶּסַח שֶׁנֶּאֱמַר בּוֹ בְּמוֹעֲדוֹ דּוֹחֶה אֶת הַשַּׁבָּת. אָמְרוּ לוֹ. כְּבָר אָמַרְנוּ אִם יֵשׁ תּוֹחֶלֶת מִבַּבְלִי. הֶקֵּישׁ שֶׁאָמַרְתָּ יֵשׁ לוֹ תְשׁוּבָה. לֹא. אִם אָמַרְתָּ בְתָמִיד שֶׁכֵּן יֵשׁ לוֹ קִיצְבָה. תֹּאמַר בְּפֶסַח שֶׁאֵין לוֹ קִצְבָה. קַל וָחוֹמֶר שֶׁאָמַרְתָּ יֵשׁ לוֹ תְשׁוּבָה. לֹא. אִם אָמַרְתָּ בְתָמִיד שֶׁהוּא קָדְשֶׁי קָדָשִׁים. תֹּאמַר בְּפֶסַח שֶׁהוּא קֳדָשִׁים קַלִּין. גְּזֵירָה שָׁוָה שֶׁאָמַרְתָּ. שֶׁאֵין אָדָם דָּן גְּזֵירָה שָׁוָה מֵעַצְמוֹ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר בְּשֵׁם רִבִּי אַבָּא בַּר מָמָל. אִם בָּא אָדָם לְדִין אַחַר גְּזֵירָה שָׁוָה [מֵעַצְמוֹ] עוֹשֶׁה אֶת הַשֶּׁרֶץ מְטַמֵּא בָאֹהֶל. וְאֶת הַמֵּת מְטַמֵּא בְכָעֲדָשָׁה. דּוּ דָרַשׁ. בֶּגֶד עוֹר בֶּגֶד עוֹר לִגְזֵירָה שָׁוָה. כָּךְ אִם יִהְיֶה הַשֶּׁרֶץ בְּיָדוֹ שֶׁלְאָדָם אֲפִילוּ טוֹבֵל בְּמֵי שִׁילוֹחַ אוֹ בְמֵי בְרֵאשִׁית אֵין לוֹ טַהֲרָה עוֹלָמִית. הִשִׁלִיכוֹ מְיָּדוֹ מִיַּד הוּא טַהוֹר. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי בָּא בַּר מָמָל. אָדָם דָּן גְּזֵירָה שָׁוָה לְקַיֵים תַּלְמוּדוֹ. וְאֵין אָדָם דָּן גְּזֵירָה שָׁוָה לְבַטֵּל תַּלְמוּדוֹ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי בָּא בַּר מָמָל. אָדַם דָּן קַל וָחוֹמֶר לָעַצְמוֹ וְאֵין אָדַם דָּן גְּזֵירָה שָׁוָה לְעַצְמוֹ. לְפִיכָךְ מְשִׁיבִין מִקַּל וָחוֹמֶר וְאֵין מְשִׁיבִין מִגְּזֵירָה שָׁוָה. אַף עַל פִּי שֶׁהָיָה יוֹשֵׁב וְדוֹרֵשׁ לָהֶן כָּל הַיּוֹם לֹא קִיבְּלוּ מִמֶּנּוּ עַד שֶׁאָמַר לָהֶן. יָבוֹא עָלַי כָּךְ שָׁמַעְתִּי מִשְּׁמַעְיָה וְאַבְטַלְיוֹן. כֵּיוָן שֶׁשָּׁמְעוּ מִמֶּנּוּ כֵן עָמְדוּ וּמִינוּ אוֹתוֹ נְשִׂיא עֲלֵיהֶן. כֵּיוָן שֶׁמִּינוּ אוֹתוֹ נְשִׂיא עֲלֵיהֶן הִתְחִיל מְקֶנְתְּרָן בִּדְבָרִים וְאוֹמֵר. מִי גָרַם לָכֶם לְצָרֵךְ לַבַּבְלִי הַזֶּה. לֹא עַל שֶׁלֹּא שִׁימַּשְׁתֶּם לִשְׂנֵי גְדוֹלֵי עוֹלָם לִשְׁמַעְיָה וְאַבְטַלְיוֹן שֶׁהָיוּ יוֹשְׁבִין אֶצְלֵכֶם. כֵּיוָן שְׁקִינְתְּרָן בִּדְבָרִים נֶעֶלְמָה הֲלָכָה מִמֶּנּוּ. אָמְרוּ לוֹ. מַה לַעֲשׂוֹת לָעָם וְלֹא הֵבִיאוּ סַכִּינֵיהֶם. אָמַר לָהֶן. הֲלָכָה זוֹ שָׁמַעְתִּי וְשָׁכַחְתִּי. אֶלָּא הַנִּיחוּ לְיִשְׂרָאֵל אִם אֵינָן נְבִיאִים בְּנֵי נְבִיאִים הֵן. מִיָּד כָּל מִי שֶׁהָיָה פִסָחוּ טָלֶה הָיָה תוֹחְבָהּ בְּגִיזָתוֹ. גְּדִי הָיָה קוֹשְׁרוֹ בֵין קַרְנָיו. נִמְצְאוּ פִּסְחֵיהֶן מְבִיאִין סַכִּינֵיהֶן עִמָּהֶן. כֵּיוָן שֶׁרָאָה אֶת הָמַּעֲשֶׂה נִזְכַּר אֶת הַהֲלָכָה. אָמַר. כָּךְ שָׁמַעְתִּי מִשְׁמַעְיָה וְאַבָטַלְיוֹן. רִבִּי זְעִירָה בְשֵׁם רִבִּי אֶלְעָזָר. כָּל תּוֹרָה שֶׁאֵין לָהּ בֶיֵת אָב אֵינָהּ תּוֹרָה. תַּמָּן תַּנִּינָן. רָכַב עָלֶיהָ. נִשְׁעַן עָלֶיהָ. נִתְלָה בִזְנָבָהּ. עָבַר בָּהּ אֶת הַנָּהָר. קִיפֵּל עָלֶיהָ אֶת הַמּוֹסֵירָה. נָתַן טַלִּיתוֹ עָלֶיהָ. פְּסוּלָה. [אֲבָל קוֹשְׁרָהּ בַּמּוֹסֵרָה. עָשָׂה לָהּ סַנְדָּל בִּשְׁבִיל שֶׁלֹּא תַחֲלִיק. פֵּרַשׂ טַלִּיתוֹ עָלֶיהָ מִפְּנֵי הַזְּבוּבִין. כְּשֵׁרָה. זֶה הַכְּלָל. כֹּל שֶׁהוּא לְצָרְכָּהּ כְּשֵׁרָה. לְצוֹרֶךְ אַחֵר פְּסוּלָה.] הָדָא יַלְפַּה מִן הַהִיא וְהַהִיא יַלְפַּה מִן הָדָא. הָדָא יַלְפַּה מִן הַהִיא. שֶׁאִם תָּלָה בָהּ סַכִּין לְשׁוֹחֲטָהּ כְשֵׁרְה. וְהַהִיא יַלְפַּה מִן הָדָא. שֶׁכָּל עֲבוֹדָה שֶׁהִיא לְשֵׁם קֳדָשִׁים אֵינָהּ עֲבוֹדָה. וְיַתִּיר לָהֶן עַל יְדֵי חוֹלָה. אֶלָּא כְרִבִּי אִימִּי. וַאֲפִילוּ תֵימַר כְּרִבִּי סִימוֹן. כְּשֵׁם שֶׁנֶּעֶלְמָה זוֹ נֶעֶלְמָה זוֹ. אָמַר רִבִּי אָבוּן. וַהֲלֹא [אֵי] אֶיפְשַׁר לִשְׁנֵי שָׁבוּעוֹת שֶׁיָּחוּל אָרְבָּעָה עָשָׂר לִהְיוֹת בְּשַּׁבָּת. וְלָמָּה נִתְעַלְּמָה הֲלָכָה מֵהֶן. כְּדֵי לִיתֵּן גְּדוּלָּה לְהִלֵּל. אָמַר רִבִּי מָנָא. אֲנָא שְׁמָעִית מֵרִבִּי יוּדָן וּמִן כָּל רַבָּנִין. מִפְּנֵי מַה נוֹהֲגִין בְּבֵית דִּין שֶׁלְמַטָּן בְּכָבוֹד. שֶׁלֹּא יִרְבּוּ הַמַּחֲלוֹקֹת בְּיִשְׂרָאֵל. שְׁלֹשָׁה הִנִּיחוּ כִתְרָן בָּעוֹלָם הַזֶּה וְיָרְשׁוּ חַיֵּי הָעוֹלָם הַבָּא. וְאֵילּוּ הֵן. יוֹנָתָן בֶּן שָׁאוּל. וְאֶלְעָזָר בֶּן עֲזַרְיָה. וְזִקְנֵי בְּתֵירָה. יוֹנָתָן בֶּן שָׁאוּל. אָמַר רִבִּי לָא. אֲפִילוּ נָשִׁים מֵאֲחוֹרֵי הַקַּורָיִין יוֹדְעוֹת הָיוּ שֶׁדָּוִד עָתִיד לִמְלוֹךְ. אֶלְעָזָר בֶּן עֲזַרְיָה תְנַיָין הֲוָה. לֵית לָךְ כְּהָדָא דְזִקְנֵי בְּתֵירָה דְּשָׁרוֹן גַּרְמוֹן מִן נְשִׂייוּתָא וּמְנוּנֵיהּ נָשִׂיא. רַבָּנִין דְּקַיְסָרִין אָמְרִין. אַף רִבִּי חֲנִינָה דְצִיפּוֹרִין לְרִבִּי מָנָא. אָמַר רִבִּי יוֹשׁוּעַ בֵּן קָבֻסַיי. כָּל יָמַיי הָיִיתִי בוֹרֵחַ מִן הַשְּׂרָרָה. עַכְשָׁיו שֶׁנִּכְנַסְתִּי. כָּל מִי שֶׁהוּא בָּא וּמוֹצִיאֵנִי. כְּקוֹמְקוּם הַזֶּה אֲנִי יוֹרֵד לוֹ. מַה הַקּוֹמְקוּם הַזֶּה כוֹוֶה וּמַפְצִיעַ וּמְפַחֵם בּוֹ. כָּךְ אֲנִי יוֹרֵד לוֹ. אָמַר רִבִּי יוֹסֵי בֵירִבִּי בּוּן. חַס וְשָׁלוֹם דַּהֲוָה בָעֵי לָהּ. אֶלָּא דַהֲוָה אֲמַר. מָאן יֵימַר לִי דְּחוֹרָן מְקַדֵּשׁ שֵׁם שְׁמַיָּא דִּכְוָותִי. עַל שְׁלשָׁה דְבָרִים עָלָה הִלֵּל מִבָּבֵל. טָהוֹר הוּא. יָכוֹל יִפָּטֵר וְיֵלֵךְ לוֹ. תַּלְמוּד לוֹמַר וְטִהֲרוֹ הַכֹּהֵן. אִי וְטִיהֲרוֹ הַכֹּהֵן יָכוֹל אִם אָמַר הַכֹּהֵן עַל טָמֵא טָהוֹר יְהֵא טָהוֹר. תַּלְמוּד לוֹמַר טָהוֹר הוּא וְטִהֲרוֹ הַכֹּהֵן. עַל זֶה עָלָה הִלֵּל מִבָּבֵל. כָּתוּב אֶחָד אוֹמֵר. וְזָבַחְתָּ פֶּסַח לַיי אֱלֹהֶיךָ צֹאן וּבָקָר. וְכָתוּב אַחֵר אוֹמֵר. מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ. הָא כֵיצַד. צֹאן לַפֶּסַח. וְצֹאן וּבָקָר לַחֲגִיגָה. כָּתוּב אֶחָד אוֹמֵר. שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת. וְכָתוּב אַחֵר אוֹמֵר. שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ. הָא כֵיצַד. שִׁשָּׁה מִן הֶחָדָשׁ וְשִׁבְעָה מִן הַיָּשָׁן. וְדָרַשׁ וְהִסְכִּים וְעָלָה וְקִיבֵּל הֲלָכָה. מִיחוּי קְרָבָיו. אָמַר רִבִּי יוֹחָנָן. כֹּל פָּעַל יְי לַמַּעֲנֵהוּ. שֶׁלֹּא יְהֵא נִרְאֶה כְנוֹטֵל אֵימוֹרִין מִתּוֹךְ זֶבַח מְנוּוָל. תַּנֵּי רִבִּי יִשְׁמָעֵאל. הַפְשֵׁיטוֹ דוֹחֶה אֶת הַשַּׁבָּת. תַּנֵּי רִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר. בַּשַּׁבָּת הָיָה מַפְשִׁיט אֶת הֶחָזֶה. מַה טַעֲמֵיהּ דְּרִבִּי יִשְׁמָעֵאל. שֶׁלֹּא יְהֵא נִרְאֶה כְנוֹטֵל אֵימוֹרִין מִתּוֹךְ זֶבַח מְנוּוָל. מַה עֲבַד לָהּ רִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה. מִתּוֹךְ שֶׁהוּא הוֹפְכוֹ אֵינוֹ כְנוֹטֵל אֵימוֹרִין מִתּוֹךְ זֶבַח מְנוּוָל. אָמַר רִבִּי יוֹחָנָן. רִבִּי יִשְׁמָעֵאל וְרִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה אָמְרוּ דָבָר אֶחָד. כְּמַה דְרִבִּי יִשְׁמָעֵאל אָמַר. מוּבְחַר דּוֹחֶה. אֵין מוּבְחַר מִן הַמּובְחַר דּוֹחֶה. [כָּךְ רִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רִבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר. מוּבְחַר דּוֹחֶה. אֵין מוּבְחַר מִן הַמּובְחַר דּוֹחֶה. אִין תֹּאמַר. מוּבְחַר הוּא. יִקְרְעֶנּוּ וְיוֹצִיא אֵימוֹרָיו. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. לֹא אַתְיָיא אֶלָּא כְרִבִּי שִׁמְעוֹן. דְּתַנֵּי. הַגּוֹרֵר הַקּוֹדֵחַ הַקּוֹצֵץ כָּל שֶׁהוּא בַשַּׁבָּת חַיָיב. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. הַגּוֹרֵר עַד שֶׁיִּגּוֹר כָּל צוֹרְכוֹ. הַקּוֹדֵחַ עַד שֶׁיִּקְדַּח כָּל צוֹרְכוֹ. הַקּוֹצֵץ עַד שֶׁיְּקַצֵּץ כָּל צוֹרְכוֹ. וְהַמְעַבֵּד אֶת הָעוֹר עַד שֶׁיְּעַבֵּד כָּל צוֹרְכוֹ. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. לֹא אַתְיָא אֶלָּא כְרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן לֹא עָבַד מִקְצַת מְלָאכָה כְכוּלָּהּ. וְרַבָּנִין עָבְדִין מִקְצַת מְלָאכָה כְכוּלָּהּ. וְקַשְׁיָא עַל דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אִילּוּ נָטַל לִקְצוֹר וְלֹא קָצַר שֶׁמָּא כְלוּם הוּא. אָמַר רַב. אַתְיָיא דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל כְּרִבִּי יְהוּדָה. דְּתַנֵּי. הַשׁוֹבֵט וְהַמְקַטְקֵט עַל הָאָרִיג חַיָיב. הֲרֵי זֶה חַיָיב מִפְּנֵי שֶׁהוּא כִמְיַישֵּׁב בְּיָדוֹ. וְהָכָא מִפְּנֵי שֶׁהוּא כִמְיַישֵּׁב בְּיָדוֹ. וְהֶקְטֵר חֲלָבָיו. וְלֹא יָלִין חֵלֶב חַגִּי עַד בֹּקֶר. וְאֵימוֹרֵי חוֹל קְרֵיבִין בְּיוֹם טוֹב. אָמַר רִבִּי אַבָּהוּ. קִיַימְתִּיהָ בְּשֶׁחָל אַרְבָּעָה עָשָׂר לִהְיוֹת בַּשַּׁבָּת. רִבִּי יוֹנָה בָעֵי. אִם בְּשֶׁחָל אַרְבָּעָה עָשָׂר לִהְיוֹת בַּשַּׁבָּת אֵין חֲגִיגָה בָאָה עִמּוֹ. אָמְרָה תוֹרָה. הַקְרִיבֵהוּ מִבְּעוֹד יוֹם. שֶׁלֹּא יְבוֹא לִידֵי בַּל תָּלִין. וְהָכָא. הַקְרִיבֵהוּ מִבְּעוֹד יוֹם. שֶׁלֹּא תָּבֹא לִידֵי בַּל תְּאַחֵר. אָמַר רִבִּי חִינְנָא. אִילּוּ עָבַר וְהֵבִיא שֶׁמָּא אֵינוֹ כָשֵׁר. מֵאַחַר שֶׁאִילּוּ עָבַר וְהֵבִיא כָּשֵׁר עוֹבֵר. אֲבָל צְלִיָיתוֹ וַהֲדָחַת קְרָבָיו אֵינָן דּוֹחִין. תַּנִּינְָן. חָשֵׁיכָה. יָצְאוּ וְצָלוּ אֶת פִּסְחֵיהֶן. וְאַתְּ אָמַר הָכֵין. לְשִׁילְשׁוּלוֹ לַתַּנּוּר. הַרְכָּבוֹ וַהֲבָאָתוֹ מִחוּץ לַתְּחוּם. לֹא אָמַר אֶלָּא חוּץ לִרוּשָׁלֵם. הָא חוּץ לָעֲזְרְה מוּתָּר מִשּׁוּם שְׁבוּת שֶׁהִתִּירוּ בַמִּקְדָּשׁ. חֲתִיכַת יַבַּלְתּוֹ. תַּמָּן תַּנִּינָן. וְחוֹתְכִין יַבֶּלֶת בַּמִּקְדָּשׁ אֲבָל לֹא בַמְּדִינָה. וְאִם בַּכֶּלִי. כָּאן וְכָאן אָסוּר. הָכָא אַתְּ אָמַר. דּוֹחֶה. וְכָא אַתְּ אָמַר. אֵינוֹ דוֹחֶה. רִבִּי סִימוֹן רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְשֵׁם בַּר פְּדָיָיה. מִפְּנֵי קִילְקוּל פַּיִיסוֹת. אָמַר רִבִּי יוֹסֵה. וְהֵן שֶׁהִפִּיסוּ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי סוֹבַיָיה. כָּאן בְּנִפְרֶכֶת וְכָאן בְּשֶׁאֵינָהּ נִפְרֶכֶת. רִבִּי שִׁמְעוֹן בֶּן יָקִים אָמַר. כָּאן בְּלַחָה וְכָאן בִּיבֵישָׁה. רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה אָמַר. כָּאן בְּיָד וְכָאן בְּכֶלִי. אַתְיָא דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּבַר קַפָּרָא. וּדְרִבִּי יוֹסֵי בַּר חֲנִינָה כְרִבִּי יוֹחָנָן. דְּתַנֵּי. כָּל הַמְקַלְקְלִין פְּטוּרִין חוּץ מִן הַמַּבְעִיר וְהָעוֹשֶׁה חַבּוּרָה. בַּר קַפָּרָא אָמַר. אֲפִילוּ אֵינוֹ צָרִיךְ לְדָם. אֲפִילוּ אֵינוֹ צָרִיךְ לְאֶפֶר. אָמַר רִבִּי יוֹחָנָן. והוּא שֶׁיְּהֵא צָרִיךְ לְדָם. והוּא שֶׁיְּהֵא צָרִיךְ לְאֶפֶר. רִבִּי אָחָא רִבִּי חֲנִינָה בְשֵׁם רִבִּי יוֹחָנָן. כָאן וְכָאן בְּלַחָה אֲנָן קַיָימִין. וְהוּא שֶׁיְּהֵא צָרִיךְ לְדָם. הֲבָאָתוֹ חוּץ לַתְּחוּם שְׁבוּת. הָדָא מְסַיְיעָא לְהָא דָמַר רִבִּי יוֹנָתָן קוֹמֵי רִבִּי חִיָיה רֹבָה בְשֵׁם רִבִּי שִׁמְעוֹן בַּר יוֹסֵי בַּר לַקּוֹנִיָּא. לוֹקִין עַל תְּחוּמֵי שַׁבָּת דְּבַר תּוֹרָה. אָמַר לֵיהּ רִבִּי חִיָיה רַבָּה. וַהֲלֹא אֵין בַּשַּׁבָּת אֶלָּא סְקִילָה וְכָרֵת. אָמַר לֵיהּ. וְהָכְתִיב אַל תֹּאכְלוּ מִמֶּנּוּ נָא. אָמַר לֵיהּ מִי כְתִיב לֹא. אַל כְּתִיב. אָמַר לֵיהּ. וְהָכְתִיב שְׁבוּ אִישׁ תַּחְתָּיו אַל יֵצֵא אִישׁ מִמְּקוֹמוֹ בַּיּוֹם הַשְּׁבִיעִי. אָמַר לֵיהּ. מַה כְתִיב לֹא. אַל כְּתִיב. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַף עַל פִּי כֵן זֶה עוֹמֵד בִּשְׁמוּעָתוֹ וְזֶה עוֹמֵד בִּשְׁמוּעָתוֹ. חֲתִיכַת יַבַּלְתּוֹ בְּכֶלִי שְׁבוּת. אָמַר רִבִּי אַבָּהוּ. לֹא תַנֵּי רִבִּי יוֹסֵי בֶּן חֲנִינָה אֲלָּא הֶרְכֵּבוֹ וַהֲבָאָתוֹ. הָא חֲתִיכַת יַבַּלְתּוֹ לֹא. מִן בְּגִין דּוּ סְבַר בַּכֶּלִי. הָא אִין לָא סְבַר בַּכֶּלִי. שְׁבוּת. לֹא כֵן אָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. מַפְלִיגִין. בְּשֶׁנְּטָלָן הוּא. אֲבָל אִם נְטָלָן אַחֵר מָאוּסִין הֵן. וְהָדֵין זֶבַח כְּאַחֵר הוּא. אָמַר רִבִּי יוֹסֵה. שַׁנְיָיא הִיא הָכָא דִכְתִיב זֶבַח. אָמַר רִבִּי מָנָא. הֲזָיָיה שְׁבוּת וְאֵילּוּ שְׁבוּת. הֲזָיָיה דוֹחִין וְאֵילּוּ אֵינָן דּוֹחִין. אֶלְּא שֶׁזֶּה בְזֶבַח וְזֶה בְזוֹבֵחַ. מִילְּתֵיהּ דְּרִבִּי זְעוּרָא אָמְרָה. הִיא זֶבַח הִיא זוֹבֵחַ. תַּנֵּי רִבִּי יוּדָה בַּר פָּזִי דְּבַר קַפָּרָה קוֹמֵי רִבִּי זְעִירָא. תִּמְיהָנִי הֵיאַךְ קִיבֵּל רִבִּי לִיעֶזֶר מֵרִבִּי יְהוּשֻׁעַ אֶת הַתְּשׁוּבָה שֶׁזֶּה בְזֶבַח וְזֶה בְזוֹבֵחַ. אָמַר לֵיהּ בַּר קַפָּרָא תַמָּה. רִבִּי לִיעֶזֶר לֹא תַמָּה.

MISHNAH: The following items about the Pesaḥ push aside the Sabbath: Its slaughter, and the pouring of its blood, and emptying its intestines, and the burning of its fat. But its roasting and washing of its intestines do not push aside. Carrying it, or bringing it from outside the Sabbath domain, or cutting its wart. 22:22 ), the animal could not have been dedicated if it had developed one by the time of dedication. If it was dedicated without defect, a wart which developed later may be cut. , do not push aside; Rebbi Eliezer says, they push aside 19:1). . HALAKHAH: “The following items about the Pesaḥ ,” etc. This question left the Elders of Bathyra at a loss. Once the Fourteenth fell on the Sabbath and they did not know whether Pesaḥ pushes aside the Sabbath or not. They said, we have here a Babylonian who served Shemaya and Avtalion and knows whether Pesaḥ pushes aside the Sabbath or not. It is possible that there be hope from him. They sent and called him. The said to him, did you ever hear, if the Fourteenth falls on the Sabbath, whether Pesaḥ pushes aside the Sabbath or not? He told them, do we have only one Pesaḥ which pushes aside the Sabbath every year? Are there not many Pesaḥim which push aside the Sabbath every year? There are Tannaim who state: 100. There are Tannaim who state: 200. There are Tannaim who state: 300. He who says 100, the daily sacrifices of the Sabbath. He who says 200, the daily and additional sacrifices of the Sabbath. He who says 300, the daily and additional sacrifices of the Sabbath, and of holidays, and of New Moons, and of semi-holidays. They told him, already we said, there is hope from you. He started to explain to them by analogy, by an argument de minore ad majus, and by equal cut. By analogy: The daily sacrifice is a public offering and Pesaḥ is a public offering. Since the daily sacrifice as a public offering pushes aside the Sabbath, also Pesaḥ as a public offering pushes aside the Sabbath. By an argument de minore ad majus. Since the daily sacrifice, whose action is not subject to extirpation, pushes aside the Sabbath, it is only logical that Pesaḥ, whose action is subject to extirpation, push aside the Sabbath. By equal cut. It is said about the daily sacrifice, at its fixed time . 28:2 . , and it is said about Pesaḥ, at its fixed time . 9:2 . . They said to him, we already said, is there hope from a Babylonian? The analogy which you proposed can be answered. No, if you said this about daily sacrifices which are fixed in number, what can you infer for Pesaḥ which is not fixed in number? The argument de minore ad majus which you proposed can be answered. No, if you said this about daily sacrifices which are most holy, what can you infer for Pesaḥ which is a simple sacrifice is not that of minor and major; the argument is intrinsically invalid. ? Concerning the equal cut which you proposed, nobody can introduce an equal cut by himself. pp. 446–447) becomes readable again ( ג ). Rebbi Yose ben Rebbi Abun said in the name of Rebbi Abba bar Mamal: If a person could construct an equal cut by himself, he could make a creeping animal causing impurity in a tent and a corpse causing impurity in the volume of a lentil, by explaining textile, leather; textile, leather . 11:29–30 ) imparts impurity in the volume of a lentil; a human corpse only in the volume of an olive. A human corpse imparts impurity to everything under the same roof with it, a dead creeping one imparts impurity only by contact. The argument is incomprehensible but the text is confirmed not only by ג but also by Sefer Hapardes from the school of Rashi ( Pardes Gadol §175, ed. H. L. Ehrenreich p. 230), and Meïri Pesaḥim (ed. Y. Klein, col. 290a). While textile and leather are written about the creeping animal in Lev . 11:32 , they are not mentioned in the Chapter about tent impurity ( Num . 19 ). It is mentioned in the Chapter about ṣāraˋ at impurity of textiles ( Lev . 13:47–59 ) although not in the exact wording of 11:32. The argument should be that the equal cut is illegitimate since minimal sizes for impurity of animals are determined by volume while those of textiles by surface area; the rules cannot be transferred. . So if a creeping animal is in a person’s hand, even if he immerses himself in the waters of the Siloam, or in waters of a primeval ocean, he never can achieve purity. If he throws it away, immediately he becomes pure, nor in Meïri. It is part of a sermon in Taˋanti (Yerushalmi 2:1 69a line 69, Babli 16a .) . Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may use an equal cut to confirm what he has learned; nobody may use an equal cut to invalidate what he has learned. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: A person may argue de minore ad majus by himself; a person may not argue an equal cut by himself. Therefore one can contradict an argument de minore ad majus ; one cannot contradict an equal cut. Even though he was sitting and explaining the entire day they did not accept it from him until he said, it should come over me, so I heard from Shemaya and Avtalion. When they heard this from him, they rose and appointed him Patriarch over them. After they had appointed him Patriarch over them, he started to goad them with words, and said: What caused you to need this Babylonian? Not that you did not serve the two greats of the world, Shemaya and Avtalion? When he started to goad them with words, practice disappeared from him. 19, Notes 59–66 , where readings are noted and the text is explained. While the text fits in here, its origin is in Šabbat since the disagreement between R. Immi and R. Simon mentioned in the paragraph does not refer to anything discussed here. They said to him: What to do with people who did not bring their knives with them? He told them, I was informed of the practice, but I forgot. But let Israel act; if they are not prophets they are descendants of prophets. Then everybody whose Passover sacrifice was a lamb stuck them in its fleece, for a kid goat he bound them to its horns; it turned out that the Passover sacrifices brought their knives with them. When he saw the action he remembered the practice. He told them, this is what I heard from Shemaya and Avtalion. Rebbi Zeˋira in the name of Rebbi Eleazar. Any teaching which has no pedigree is no teaching. There, we have stated 2:3 . The text in parentheses was added by the corrector from the Mishnah. : “If he rode on it, leaned on it, hung on it, used it to cross a river, folded the bridle on it, put his toga on it, it is disqualified. [But if he tied it with the bridle, made it a shoe lest it slip, put his toga on it because of flies, it is qualified. This is the principle: Anything for its needs, it is qualified. For any other need, it is disqualified.]” This learns from that and that learns from this. This learns from that that if he hung on it a knife to slaughter it it remains qualified. That learns from this, that any action which is done for sancta is not work. Why did they not allow it to them by means of walls of people? It must follow Rebbi Immi. Even if you are saying following Rebbi Simon, just as they could not remember this so they did not remember that. Rebbi Abun said, but it is impossible that in two Sabbatical periods there should be no 14 th which falls on the Sabbath! How could they not have remembered? To confer greatness on Hillel. Rebbi Mana said, I heard from Rebbi Yudan and from all the rabbis, why does one honor the lower house? So that divisions should not grow in Israel. Three put down their crowns in this world and inherited the life of the Future World. And these are: Jonathan the son of Saul, and Eleazar ben Azariah, and the Elders of Bathyra. Jonathan the son of Saul. Rebbi La said, even the women behind the loom did know that David would rule in the future. Eleazar ben Azaria was Second in rank 4:1 Notes 114–124 ). ג reads “there was a stipulation,” that he would remain Chief Justice if Rabban Gamliel was re-instated as Patriarch. . There are among these only the Elders of Bathyra who freed themselves of the Patriarchate and appointed him Patriarch. The rabbis of Caesarea said, also Rebbi Ḥanina of Sepphoris for Rebbi Mana. Rebbi Joshua ben Qabusai said, all my days I fled from authority. Now that I entered, anybody who would remove me I would treat like a water kettle. As the kettle burns, and injures, and chars, so I would treat him. Rebbi Yose ben Rebbi Bun said, heaven forbid that he wanted this. But he said, who could tell me that he would sanctify the Name of Heaven as I am doing. Because of three questions Hillel immigrated from Babylonia. He is pure. I could think that he was rid of it and may take leave, the verse says, the Cohen shall declare him pure. If the Cohen shall declare him pure then I could think that if the Cohen declared him pure while he was impure that he was pure, the verse says, he is pure and the Cohen shall declare him pure . 13:37 . . For this Hillel immigrated from Babylonia 9(15). . One verse says. 16:2 . , you shall sacrifice a Pesaḥ to the Eternal, your God, small cattle and large cattle. Another verse says. 12:5 . , from sheep and goats you shall take. How is this? Small cattle for Pesaḥ, small and large cattle for the festival sacrifice. 129, not in the name of Hillel. . One verse says. 16:8 . , you shall eat mazzot for six days; another verse says. 12:5 . , seven days you shall eat mazzot. How is this? Six days from the new crop ceremony on the second day of the Holiday of Unleavened Bread, when grain from the new harvest becomes permitted ( Lev. 23:14 ). Sifry Deut. 134 in the name of R. Simeon, 5 generations after Hillel; Mekhilta dR. Ismael Bo, Parašah 8, anonymous. , seven days from the old. He interpreted, and agreed, and immigrated, and received practice. “Emptying its intestines”. Rebbi Joḥanan said, all the Eternal’s works are for Himself 16:4 . Quoted Babli Šabbat 116b . ; that it should not look as if he took the parts from a disgusting sacrifice. Rebbi Ismael stated, its skinning pushes the Sabbath aside. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, on the Sabbath one was skinning the breast. What is Rebbi Ismael’s reason? That it should not look as if he took the parts from a disgusting sacrifice. What does Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa do with this? Because he turns it around, it is not as if he was taking the parts from a disgusting sacrifice. Rebbi Joḥanan said, Rebbi Ismael and Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said the same. As Rebbi Ismael said, choice pushes aside but choicest does not push aside 6:1 , R. Ismael states that while on a Sabbath the ˋOmer (3/10 of a seah ) of barley flour was sifted from three seah of grain while on weekdays it was from five. This implies that for the Temple service one uses choice material but only on weekdays it must be of the choicest kind if it is a matter of pushing aside Sabbath prohibitions. , so Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa said choice pushes aside but choicest does not push aside. If you are saying, this is choice, can he not tear it open and remove the parts Also R. Ismael ben R. Joḥanan ben Beroqa could obtain the desired result with much less Sabbath desecration. Therefore R. Joḥanan’s statement cannot be correct. ? Rebbi Yose ben Rebbi Abun said, it only follows Rebbi Simeon. 12, Notes 47–49 . as it was stated: “One who scratches, who drills, who chops anything is liable; Rebbi Simeon ben Eleazar says, one who scratches only if he scratches completely, one who drills only if he drills completely, one who chops only if he chopped completely, one who tans hides only if he tanned completely.” And Rebbi Jacob bar Ada said, this only follows Rebbi Simeon since Rebbi Simeon did not treat partial work as whole work, but the rabbis do treat partial work as whole work on the Sabbath is forbidden as action for profane use; he only permits partial skinning since for him it is not a Sabbath desecration. Cf. Menaḥot 63b–64a. . 12, Notes 50–53 ; it refers to Mishnah Šabbat 12:1 and has no meaning here. And it is difficult about Rabban Simeon ben Gamliel. If one took [tools] to harvest but did not harvest, is that perhaps anything? Rebbi Ada said, Rabban Simeon ben Gamliel parallels Rebbi Jehudah, as it was stated: “One who hits or smooths a piece of weaving is liable. He is liable because he equalizes with his hand.” And here because he equalizes with his hand. 1:1 (56c l. 13), which seems to be the original source. “And the burning of its fat.” The fat of my holiday offering shall not stay until the morning 23:18 . The first part of the verse is about slaughtering the Pesaḥ ( Chapter 5, Note 130 ). The second part quoted here explicitly mentions the holiday offering, the required family sacrifice on the occasion of the holiday pilgrimage, but is interpreted to include the fat of the Pesaḥ. . But could parts from weekday be brought on a holiday? Rebbi Abbahu said, I confirmed it, if the Fourteenth fell on a Šabbath. Rebbi Jonah asked, if the Fourteenth fell on a Šabbath, no holiday offering comes with it, that the Torah has to say, bring it to the altar when it is still daylight lest it come to “not stay”? (And here, bring it to the altar when it is still daylight lest it come to “not tarry” 23:22 , belongs to Roš Haššanah and has no meaning here. .) Rebbi Ḥinena said, if he transgressed and brought, is it not qualified? Since it is qualified if he transgressed and brought, he would transgress. “But its roasting, and washing of its intestines, do not push aside.” We have stated, “When it got dark, they left and roasted their Pesaḥ ”, and you are saying so? For hanging into the oven 1:15 roasting the Pesaḥ on the Sabbath is permitted if the 14th is a Friday. Why is it prohibited if the 14th is a Sabbath? The roasting essentially os automatic; it is starting the process which is forbidden on a Sabbath, whether the 14th is a Friday or a Sabbath. . “Carrying it, or bringing it from outside the Sabbath domain.” He said only, from outside Jerusalem. Therefore from outside the Temple courtyard it is permitted because of rabbinic Sabbath restriction which they permitted in the Temple. “Cutting its wart.” There, we have stated 10:11 . : “One cuts a wart at the Temple but not in the countryside; using an implement is forbidden here and there.” Here showing that this is the origin of the Halakhah. , you are saying, it pushes aside; there, you are saying, it does not push aside. 10, Notes 141–148 . Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Bar Pedaya: Because of vitiation of the lotteries. Rebbi Yose said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Rebbi Sobaya: Whether it can be scraped off or cannot be scraped off. Rebbi Simeon ben Yaqim said, one if it is moist, the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben Laqish parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood. Is bringing it from outside the Sabbath domain a matter of Sabbath rest? 3, Notes 127–131 . This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written 12:9 . This belongs to the discussion there whether all pentateuchal prohibitions are legally prosecutable, or only those formulated as לֹא whereas those introduced by the negation אַל are simply moral obligations. Since the latter then cannot be enforced in court by biblical standards, they are equal in rank to rabbinic prohibitions. , do not eat from it raw ? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written 16:28 . , stay everybody where he is, no person shall leave his place on the Seventh day ? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition3. . Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? 10(7), Note 64 . It is stated there that cutting the wart creates liability only if done professionally with a surgeon’s knife. Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting 94b . , and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling 11:4 ) not performed on the Sabbath. is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside on the 14th of Iyar. Cf. Mishnaiot 3 , 4 . but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

אָמַר רִבִּי אֱלִיעֶזֶר וּמָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה דּוֹחָה אֶת הַשַּׁבָּת. אֵילּוּ שֶׁהֵן מִשּׁוּם שְׁבוּת לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רִבִּי יְהוֹשֻעַ יוֹם טוֹב יוֹכִיחַ שֶׁהִתִּיר בּוֹ מִשּׁוּם מְלָאכָה וְאָסַר בּוֹ מִשּׁוּם שְׁבוּת. אָמַר לוֹ רִבִּי אֱלִיעֶזֶר מַה זֶּה יְהוֹשֻעַ מָה רְאָיָה רְשׁוּת לַמִּצְוָה. מַה שְׁבוּת. לֹא כֵן תַּנִּינָן. הַמְחַלֵּל אֶת הַקֳּדָשִׁים. וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת. וְהַמֵּיפֵר בְּרִיתוֹ שֶׁלְאַבְרָהָם אָבִינוּ. וְהַמְגַלֶּה פָנִים בַּתּוֹרָה. אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תּוֹרָה וּמַעֲשִׂים טוֹבִים אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. אָמַר רִבִּי יִרְמְיָה. מָהוּ רְשׁוּת. רָצָה בִישֵּׁל רָצָה לֹא בִישֵּׁל. אָמַר רִבִּי יוֹסֵה. הָכֵין הֲוָה רִבִּי לִיעֶזֶר צָרִיךְ מִתְבַּזֶּה לְרִבִּי יְהוֹשֻׁעַ. הֲרֵי חֲגִיגַת יוֹם טוֹב כְּשִׁיטָתְךָ תּוֹכִיחַ. שֶׁהִתִּירוּ בָהּ מִשֵּׁם מְלָאכְה וְאָסְרוּ בָהּ מִשֵּׁם שְׁבוּת. וַהֲוָה לֵיהּ מֵימַר בָּהּ. לֹא. אִם אָמַרְתָּ בַחֲגִיגַת יוֹם טוֹב שֶׁאֵין חַיָיבִין עָלֶיהָ כָרֵת. תֹּאמַר בַּפֶּסַח שֶׁחַיָיבִין עָלָיו כָרֵת. וִיתִיבִינֵיהּ כְּמַתְנִיתִן. לֹא. אִם אָמַרְתָּ בְיוֹם טוֹב שֶׁאֵין חַיָיבִין עָלֶיהָ כָרֵת. תֹּאמַר בַּפֶּסַח שֶׁחַיָיבִין עָלָיו כָרֵת. כַּיי דָּמַר רִבִּי אִימִּי. עֲשִׁירִין הָיוּ בִתְשׁוּבוֹת. אוֹ יָיבֹא כַיי דָמַר רִבִּי נַסָּא. כְּאִינַשׁ דְּאִית לֵיהּ תְּרִין טְעָמִין וְהוּא מְתִיב חַד מִינְּהוֹן.

MISHNAH: Rebbi Eliezer said, if slaughter which is work pushes the Sabbath aside, should not these push aside the Sabbath. The discussion in particular is about the list of rabbinically prohibited actions at the end of Mishnah 1 , which are permitted by R. Eliezer but prohibited by the Sages (represented by R. Joshua.) , which are because of Sabbath rest, push the Sabbath aside? Rebbi Joshua said to him, holiday is a counter example, where He permitted the work but forbade because of Sabbath rest. Rebbi Eliezer answered whim, what is this, Joshua? What proof is option for obligation? HALAKHAH: What does Sabbath rest mean? Did we not state 3:11 . Since there is an obligation to honor the holidays, is there not an obligation to slaughter animals for holiday meals. How can R. Eliezer call this optional? , “One who desecrates sancta, or abases the holidays, or breaks the Covenant of our father Abraham, or is insolent against the Torah, even if in his hands are learning and good deeds, has no part in the Future World.” Rebbi Jeremiah said, what is optional? If he wants he cooks, if he does not want he does not cook. Rebbi Yose said, so should Rebbi Eliezer have embarrassed Rebbi Joshua. Does not the festival offering disprove according to your system, where they permitted the category of work but prohibited the category of Sabbath rest? He should have answered, no. If you are saying this about the festival offering about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? He also could have objected as in the Mishnah: No, if you are saying this about the holiday about which one is not liable for extirpation, what can you say about Pesaḥ where one is liable for extirpation? It is as Rebbi Immi said, they were rich in answers 2:5 Note 89 , Nazir 5:4 Note 109 . . Or it may be as Rebbi Nassa said, like a man who has two arguments but he moves one of them.

הֵשִׁיב רַבִּי עֲקִיבָה הַזָּיָיה תוֹכִיחַ שֶׁהִיא מִצְוָה וְהִיא מִשּׁוּם שְׁבוּת וְאֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת. אַף אַתָּה אַל תִּתְמַהּ עַל אֵילּוּ שֶׁאַף עַל פִּי שֶׁהֵן מִצְוָה וְהֵן מִשּׁוּם שְׁבוּת לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רִבִּי אֱלִיעֶזֶר וְעָלֶיהָ אֲנִי דָן. מָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה דּוֹחָה אֶת הַשַּׁבָּת. הַזָּיָיה שֶׁהִיא מִשּׁוּם שְׁבוּת לֹא תִדְחֶה אֶת הַשַּׁבָּת. אָמַר לוֹ רִבִּי עֲקִיבָה אוֹ חִלּוּף מָה אִם הַזָּיָיה שֶׁהִיא מִשּׁוּם שְׁבוּת אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת אַף שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה לֹא תִדְחֶה אֶת הַשַּׁבָּת. אָמַר לוֹ רִבִּי אֱלִיעֶזֶר. עֲקִיבָה עָקַרְתָּ מַה שֶּׁכָּתוּב בַּתּוֹרָה. בֵּין הָעַרְבַּיִם בְּמוֹעֲדוֹ בֵּין בַּחֹל בֵּין בַּשַּׁבָּת. אָמַר לוֹ רַבִּי הָבֵא לִי מוֹעֵד לָאֵלּוּ כַּמּוֹעֵד בַּשְּׁחִיטָה. כְּלָל אָמַר רִבִּי עֲקִיבָה כָּל מְלָאכָה שֶׁאֶיפְשָׁר לָהּ לֵיעֻשׂוֹת מֵעֶרֶב שַׁבָּת אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת. שְׁחִיטָה שֶׁאֵי אֶיפְשָׁר לָהּ לֵיעָשׂוֹת מֵעֶרֶב שַׁבָּת דּוֹחָה אֶת הַשַּׁבָּת: שְׁלשׁ עֶשְׂרֶה שָׁנָה עָשָׂה רִבִּי עֲקִיבָה נִכְנַס אֶצֶל רִבִּי לִיעֶזֶר וְלֹא הָיָה יוֹדֵעַ בוֹ. וְזוֹ הִיא תְּחִילַּת תְשׁוּבָתוֹ הָרִאשׁוֹנָה לִפְנֵי רִבִּי לִיעֶזֶר. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. הֲלֹא זֶה הָעָם אֲשֶׁר מָאַסְתָּ בּוֹ צֵא נָא עַתָּה וְהִלָּחֶם בּוֹ. תַּמָּן תַּנִּינָן. אֵי זוֹ הִיא דֶרֶךְ רְחוֹקָה מִן הַמּוֹדִיעִית וְלַחוּץ. וּכְמִידָּתָהּ לְכָל רוּחַ. דִּבְרֵי רִבִּי [עֲקִיבָא. רִבִּי אֱלִעֶזֶר אוֹמֵר. מֵאַסְקוּפַּת עֲזָרָה וְלַחוּץ.] אָמַר רִבִּי יוֹחָנָן. לֹא אָמַר רִבִּי לִיעֶזֶר אֶלָּא לְפוֹטְרוֹ מִן הַהִכָּרֵת. אָמַר רִבִּי לָעְזָר. מַתְנִיתָא אָמְרָה כֵן. הֵשִׁיב רַבִּי עֲקִיבָה. הַזָּיָיה תוֹכִיחַ. שֶׁהִיא מִצְוָה. ומִצְוָה לְהַזּוֹת. תִּיפְתָּר שֶׁחָל יוֹם הַשְּׁבִיעִי שֶׁלּוֹ לִהְיוֹת בָּאַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. שֶׁאִילּוּ חוֹל הָיָה. הָיָה מַזֶּה עָלָיו וְאַחַר כָּךְ בָּא וְשׁוֹחֵט לוֹ אֶת פִּסְחוֹ וְהוּא נִכְנַס וְאוֹכְלוֹ בָעֶרֶב. מִכֵּיוָן שֶׁהִיא שַׁבָּת וְאֵינוֹ מַזֶּה עָלָיו נִמְצָא מִתְעַכֵּב מִן הַמִּצְוֹת. אָמַר רַב הוֹשַׁעְיָה. תִּיפְתָּר שֶׁחָל יוֹם הַשְּׁבִיעִי שֶׁלּוֹ לִהְיוֹת בִּשְׁלשָׁה עָשָׂר שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. שֶׁאִילּוּ חוֹל הָיָה. הָיָה מַזֶּה עָלָיו וּלְמָחָר הוּא בָא וְשׁוֹחֵט לוֹ אֶת פִּסְחוֹ וְהוּא נִכְנַס וְאוֹכְלוֹ לָעֶרֶב. מִכֵּיוָן שֶׁהִיא שַׁבָּת וְאֵינוֹ מַזֶּה עָלָיו נִמְצָא מִתְעַכֵּב מִן הַמִּצְוֹת. אַשְׁכַּח תַּנֵּי כְהָדֵין קַדְמַיָיא. אָמַר רִבִּי יוּדָה בַּר פָּזִי. תִּיפְתָּר כְּמָאן דְּאָמַר. מֵאַסְקוּפַּת יְרוּשָׁלֵם וְלַחוּץ. מֵשִׁיבִין דָּבָר מִחוּץ לִירוּשָׁלֵם עַל דָּבָר שֶׁבִּירוּשָׁלֵם. וְאִית בַּר נַשׁ אֲמַר לְרַבֵּיהּ. אוֹ חִילּוּף. לְפִי שֶׁהָיָה רִבִּי לִיעֶזֶר מְלַמְּדוֹ הֲלָכָה וּבָא שֶׁאֵין חֲגִיגָה דוֹחָה שַׁבָּת וְכָפַר בּוֹ בִּשְׁעַת הָדִּין. לְפוּם כֵּן הוּא אֲמַר לֵיהּ. אוֹ חִילּוּף. תַּנֵּי. רִבִּי לִיעֶזֶר אוֹמֵר. כְּשֵׁם שֶׁהַשְּׁחִיטָה דוֹחָה שַׁבָּת. כָּךְ מַכְשִׁירֵי שְׁחִיטָה דוֹחִין אֶת הַשַּׁבָּת. אָמַר לוֹ רִבִּי עֲקִיבָה. לֹא. אִם אָמַרְתָּ בִשְׁחִיטָה שֶׁאֵי אֶיפְשַׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת דּוּחָה אֶת הַשַּׁבָּת. תֹּאמַר בְּמַכְשִׁירֵי שְׁחִיטָה שֶׁאֶיפְשַׁר לָהֶם לֵיעֲשׂוֹת מֵעֶרֶב שַׁבָּת (אֵין) דּוֹחִין אֶת הָשַּׁבָּת. אָמַר לוֹ רִבִּי אֱלִיעֶזֶר. אֵימוֹרֵי צִיבּוּר יוֹכִיחוּ. שֶׁהוּא יָכוֹל לַעֲשׂוֹתָן מוֹצָאֵי שַׁבָּת וַהֲרֵי הֵן דּוֹחִין אֶת הַשַּׁבָּת. מַה לִי מַכְשִׁירֵי שְׁחִיטָה לִפנֵי שְׁחִיטָה. מַה לִי מַכְשִׁירֵי שְׁחִיטָה לְאַחַר שְׁחִיטָה. אָמַר לוֹ רִבִּי עֲקִיבָה. מַה לְמַכְשִׁירֵי שְׁחִיטָה לְאַחַר שְׁחִיטָה דּוֹחִין אֶת הָשַּׁבָּת שֶׁכְּבָר דָּחָת שְׁחִיטָה אֶת הַשַּׁבָּת. יִדְחוּ מַכְשִׁירֵי שְׁחִיטָה לִפנֵי שְׁחִיטָה וְאַדַּיִין לֹא דָחָת שְׁחִיטָה אֶת הַשַּׁבָּת. דָּבָר אַחֵר. שֶׁאִם יִמָּצֵא הַזֶּבַח פָּסוּל וְנִמְצָא דוֹחֶה אֶת הַשַּׁבָּת בְּלֹא שְׁחִיטָה. גַּבֵּי [תִינּוֹק] מַה אִית לָךְ. שֶׁמָּא יְחֶלֶה הַתִּינּוֹק וְנִמְצָא דוֹחֶה אֶת הַשַּׁבָּת בְּלֹא מִילָה. הָתִיבוּן. הֲרֵי מִזְבֵּחַ שֶׁנָּפַל בַּשַׁבָּת. הֲרֵי אֵינוֹ רָאוּי לִיבָּנוֹת מֵאֶתְמוֹל. הַגַּע עַצְמָךְ שֶׁנּוֹלְדָה לוֹ יַבּוֹלֶת. הֲרֵי אֵינוֹ רָאוּי לְחוֹתְכָהּ בַּשַׁבָּת. מִין יַבּוֹלֶת רְאוּיָה לִיחָתֵךְ מֵאֶתְמוֹל. הַגַּע עַצְמָךְ שֶׁחָל יוֹם הַשְּׁבִיעִי שֶׁלּוֹ לִהְיוֹת בַּשַׁבָּת. הֲרֵי אֵינוֹ רָאוּי לְהַזּוֹת בַּשַׁבָּת. מִן הַזָּיָיה רְאוּיָה לִהְיוֹת מֵאֶתְמוֹל.

MISHNAH: Rebbi Aqiba answered, sprinkling 11:4 ) not performed on the Sabbath. is a counter example, for it is a commandment and because of Sabbath rest does not push aside the Sabbath on the 14th of Iyar. Cf. Mishnaiot 3 , 4 . . So you should not wonder about these push aside the Sabbath. The discussion in particular is about the list of rabbinically prohibited actions at the end of Mishnah 1 , which are permitted by R. Eliezer but prohibited by the Sages (represented by R. Joshua.) , even though they are commandments and because of Sabbath rest but shall not push aside the Sabbath. Rebbi Eliezer said to him, about this I am arguing. Since slaughter, which is work, pushes the Sabbath aside, sprinkling, which is because of Sabbath rest, shall push aside the Sabbath. Rebbi Aqiba said to him, or the other way. Since sprinkling, which is because of Sabbath rest, does not push aside the Sabbath, slaughter, which is work, shall not push the Sabbath aside on the Sabbath if it is the 14th of Nisan is a biblical decree (Halakhah 6:1), what R. Aqiba proves is that biblical and rabbinic decrees cannot be compared in formal or informal arguments de minore ad majus. . Rebbi Eliezer said to him, Aqiba! You uprooted what is written in the Torah, between the evenings, at its fixed time 9:2 . , whether on weekdays or on the Sabbath. He answered him, Rabbi, bring me a fixed time for these similar to the fixed time for slaughter to be executed in violation of Sabbath rules. . Rebbi Aqiba formulated a principle: Anything which can be done on Friday does not push the Sabbath aside. Slaughter which cannot be done on Friday pushes the Sabbath aside. HALAKHAH: Thirteen years did Rebbi Aqiba enter at Rebbi Eliezer’s and he did not take notice of him. This is his first retort before Rebbi Eliezer. Rebbi Joshua said to him, is this not the people which you despised; go now and fight against it 9:38 . . There, we have stated: “What is ‘far away’ on the 14th of Nisan ( Num. 9:13 ). ? From Modiin and farther away, and in the same distance in every direction, the words of Rebbi Aqiba. Rebbi Eliezer says, from the doorstep of the Temple courtyard and farther away.” Rebbi Joḥanan said, Rebbi Eliezer said this only not to make him liable for extirpation9:2 ) to offer the Pesaḥ. . Rebbi Eleazar said, the Mishnah implies this: “Rebbi Aqiba answered him, sprinkling is a counter example, for it is a commandment.” Is it a commandment to sprinkle? Explain it that his seventh day happened to be the Fourteenth which fell on a Sabbath. If it had been a weekday, one would have sprinkled on him, then he would have come, slaughtered his Pesaḥ is able to enter the sanctuary and eat sancta after sundown ( Num. 19:19 ). This means that another person has to slaughter the Pesaḥ for him; but he can then come and eat from the sacrifice in the night. Rav Hoshaia holds that one may not slaughter for a person who could not slaughter by himself; therefore he has to transfer the situation to the 13th. , and entered and eaten it in the evening. Because it is a Sabbath and one does not sprinkle on him, it results that he his prevented from fulfilling the commandment. Rav Hoshaia said, explain it that his seventh day happened to be the Thirteenth which fell on a Sabbath. If it had been a weekday, one would have sprinkled on him, then the next day he would have come, slaughtered his Pesaḥ , and entered and eaten it in the evening. Because it is a Sabbath and one does not sprinkle on him, it results that he is prevented from fulfilling the commandment. It was found stated (not quoted) supports R. Eleazar against Rav Hoshaia. following the first [explanation]. Rebbi Jehudah bar Pazi said, explain it following him who said, from the doorstep of Jerusalem and outside. Would one object from outside Jerusalem to something inside Jerusalem] is consumed” and argues by comparing Pesaḥ to Second Tithe. Both definitions point to Jerusalem, and not the Temple courtyard, as R. Eliezer’s “not far away”; else one would compare “outside of Jerusalem” with “inside Jerusalem (but outside the Temple enclosure).” The version of the Tosephta is supported against the version of the Mishnah. ? Is there anybody who says to his teacher, it is the other way around? Since Rebbi Eliezer was teaching him practice currently that the festival offering does not push aside the Sabbath and he objected to him at the time of argument, therefore he told him, it is the other way around and the remark refers to the formulation of the Mishnaic discussion in Sifry zuṭa Behaˋalotekha 9(2). . 19 (17a line 16), Notes 66–76 . The origin of the first paragraph is here, the second (of which part of the introduction and a sentence are missing here) is from there. It was stated: “Rebbi Eliezer says, just as slaughter pushes the Sabbath aside so the preparations of slaughter push the Sabbath aside. Rebbi Aqiba said to him, no. If you speak about slaughter which is impossible to be done on Friday and pushes the Sabbath aside, what can you infer about preparations of slaughter than can be done on Friday, should they push the Sabbath aside? Rebbi Eliezer said to him, the public parts shall prove which he could do after the Sabbath and which nevertheless push aside the Sabbath. What is the difference between preparations of slaughter before the slaughter and preparations of slaughter after slaughter? Rebbi Aqiba said to him, about preparations of slaughter after slaughter which push aside the Sabbath when the slaughter already had pushed away the Sabbath, what does this imply for preparations of slaughter before slaughter when the slaughter had not yet pushed away the Sabbath? Another explanation: Maybe the sacrifice would be found disqualified, then it turned out that the Sabbath was pushed aside without a slaughter.” What can you say [about a baby]? Maybe the baby would become sick; then the Sabbath would be pushed aside without circumcision. They objected: If the altar collapsed on the Sabbath, it will not be possible to build on the Sabbath! Think of it, if it developed a wart? It cannot be cut on the Sabbath! Warts can be cut on the day before. Think of it, if his Seventh day falls on a Sabbath, there cannot be sprinkling on the Sabbath! Sprinkling may be done on the day before.

אֵימָתַי מֵבִיאִין עִמּוֹ חֲגִיגָה בִּזְמַן שֶׁהוּא בָא בַּחֹל בְּטָהֳרָה וּבְמוּעָט. בִּזְמַן שֶׁהוּא בָא בַּשַּׁבָּת בִּמְרוּבֶּה וּבְטוּמְאָה אֵין מְבִיאִין עִמּוֹ חֲגִיגָה: חֲגִיגָה הָיְתָה בָאָה מִן הַצֹּאן מִן הַבָּקָר מִן הַכְּבָשִׂים וּמִן הָעִזִּים מִן הַזְּכָרִים וּמִן הַנְּקֵבוֹת וְנֶאֱכֶלֶת לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד: תַּנֵּי. חֲגִיגַת אַרְבָּעָה עָשָׂר הָיְתָה בָאָה מִן הַמַּעֲשֵׂר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם שְׁמוּאֵל בַּר אַבָּא. זֹאת אוֹמֶרֶת שֶׁהִיא רְשׁוּת. אִין תֵּימַר חוֹבָה. דָּבָר שֶׁהוּא בָא חוֹבָה בָּא מִן הַמַּעֲשֵׂר. תַּנֵּי. חֲגִיגָה הַבָּאָה עִם הַפֶּסַח הָיְתָה נֶאֱכֶלֶת תְּחִילָּה כְּדֵי שֶׁיֵּיאָכֵל הַפֶּסַח לַשֹּׂבַע. וְלֹא יֵיאָכֵל הַפֶּסַח לַשֹּׂבַע. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְשֵׁם רִבִּי יַעֲקֹב בַּר דֹּסַיי. שֶׁלֹּא יָבֹא (לִפְנֵי) [לִידֵי] שְׁבִירַת עֶצֶם. תַּנֵּי. חֲגִיגָה הַבָּאָה עִם הַפֶּסַח הָיְתָה מִתְבָּעֶרֶת עִמּוֹ. אִיתָא חֲמִי. חֲגִיגָה נֶאֱכֶלֶת לִשְׁנֵי יָמִים וּפֶסַח נֶאֲכַל עַד חַצּוֹת. וְתֵימַר הָכֵין. בְּעוֹלָה עִמּוֹ עַל שׁוּלְחָנוֹ. הַתַּבְשִׁילִין הָעוֹלִין עִמּוֹ עַל הַשּׁוּלְחָן צְרִיכִין לְהִתְבָּעֵר עִמּוֹ. אָמַר רִבִּי יוֹסֵה. הָדָא אָמְרָה. הָהֵין דַּאֲכַל חוֹבֶץ וּבְדַּעְתֵּיהּ מֵיכוֹל קוּפָּד צָרִיךְ מְבַעֲרָה פִּיסְתָּה.

MISHNAH: When does one bring a festival offering, if the number of participants was large so that only a small portion of the meat was available for each participant, the main dish as the meal was another sacrifice which was given under the rules of festival sacrifices even though it could not be counted as satisfying the biblical requirement of such an offering during the holiday itself. with it? When it comes on a weekday, in purity, and in small portions meat were available for each participant, not enough to satisfy. Then the festival offering had to be consumed first. . When it comes on the Sabbath, in large portions, or in impurity has the status of a public sacrifice in this respect, but the accompanying festival offering does not. , one does not bring a festival offering with it. The festival offering came from small cattle or bovines, from sheep or goats, from males and females must be a male goat or sheep. , and may be eaten during two days and one night. HALAKHAH: It was stated: The festival offering of the Fourteenth could come from tithe. Rebbi Jacob bar Aḥa in the name of Samuel bar Abba: This means that it is voluntary. If you would say that it is obligatory, can anything which is obligatory come from tithe 27:32 ) automatically is a sanctum which must be sacrificed and eaten by the family; therefore it is no longer at the disposal of the owner to use it to fulfill any obligation. If it is acceptable for use with the Pesaḥ , this cannot represent fulfilling an obligation. Babli Ḥagigah 7b–8a . ? It was stated: The festival offering which comes with the Pesaḥ is eaten first so that the Pesaḥ be eaten when one is satiated. Why should the Pesaḥ not be eaten so one be satiated? Rebbi Yose ben Rebbi Bun in the name of Rebbi Jacob bar Dosay: Lest one come to break a bone 6 (ed. Horovitz-Rabin p. 20). . It was stated: The festival offering which comes with the Pesaḥ has to be eliminated with it. Come and see, a festival offering may be eaten for two days but the Pesaḥ only until midnight, and you are saying so? If it comes to the table with it. Dishes who come to the table with it have to be eliminated with it. Rebbi Yose said, this implies that he who ate soft cheese and wants to eat meat must eliminate the bread slices89(4). .

הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ בַשַּׁבָּת חַיָיב עָלָיו חַטָּאת. וּשְׁאָר כָּל הַזְּבָחִים שֶׁשְּׁחָטָן לְשֵׁם פֶּסַח אִם אֵינָן רְאוּיִין חַיָיב. וְאִם רְאוּיִין הֵן רִבִּי אֱלִיעֶזֶר מְחַיֵיב חַטָּאת. וְרִבִּי יְהוֹשֻׁעַ פּוֹטֵר. אָמַר רִבִּי אֱלִיעֶזֶר מָה אִם הַפֶּסַח שֶׁהוּא מוּתָּר לִשְׁמוֹ כְּשֶׁשִּׁינָּה שְׁמוֹ חַיָיב. זְבָחִים שֶׁהֵן אֲסוּרִין לִשְׁמָן כְּשֶׁשִּׁינָּה אֶת שְׁמָן אֵינוֹ דִין שֶׁיְּהֵא חַיָיב. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. לֹא. אִם אָמַרְתָּ בַּפֶּסַח שֶׁשִּׁינָּהוּ אֶת שְׁמוֹ בְדָבָר אָסוּר. תֹּאמַר בַּזְּבָחִים שֶׁשִּׁנָּן בְּדָבָר מוּתָּר. אָמַר לוֹ רִבִּי אֱלִיעֶזֶר. אֵימֻרֵי צִיבּוּר יוֹכִיחַ. שֶׁהֵן מוּתָּרִין לִשְׁמָן הַשּׁוֹחֵט לִשְׁמָן חַיָיב. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. לֹא. אִם אָמַרְתָּ בְּאֵימֻרֵי צִיבּוּר שֶׁכֵּן יֵשׁ לָהֶן קִיצְבָה. תֹּאמַר בַּפֶּסַח שֶׁאֵין לוֹ קִצְבָה. רִבִּי מֵאִיר אוֹמֵר. אַף הַשּׁוֹחֵט לְשֵׁם אֵימוֹרֵי צִיבּוּר פָּטוּר: מַתְנִיתָא בְיוֹדֵעַ בּוֹ שֶׁהוּא פֶסַח וּשְׁחָטוֹ לְשֵׁם שְׁלָמִים. הָיָה יוֹדֵעַ בוֹ שֶׁהוּא שְׁלָמִים וּשְׁחָטוֹ לְשֵׁם עוֹלָה. רִבִּי מָנָא אָמַר. יֵשׁ בָּעֲשִׂיָיתוֹ מִצְוָה. רִבִּי יוֹסֵה אָמַר. אֵין בָּעֲשִׂיָיתוֹ מִצְוָה. אֵילֵי צִיבּוּר שֶׁהָיָה סָבוּר שֶׁהֵן כְּבָשִׂים וּשְׁחָטָן לְשֵׁם אֵלים שֶׁמָּא לֹא עָלוּ לְצִיבּוּר לְשֵׁם אֵלים. וְתַנֵּי כֵן. אֵילֵי צִיבּוּר שֶׁהָיָה סָבוּר שֶׁהֵן כְּבָשִׂים וּשְׁחָטָן לְשֵׁם אֵלִים כְּבָר עָלוּ לַצִּיבּוּר לְשֵׁם חוֹבָה. מַתְנִיתָא בְסָבוּר בּוֹ שֶׁהוּא פֶסַח וּשְׁחָטוֹ לְשֵׁם פֶּסַח. הָיָה יוֹדֵעַ בוֹ שֶׁהוּא שְׁלָמִים אֶלָּא שֶׁהָיָה סָבוּר לוֹמַר שֶׁמּוּתָּר לְשַׁנּוֹת שְׁלָמִים לְשֵׁם פֶסַח. רִבִּי מָנָא אָמַר. אֵין בָּעֲשִׂיָיתוֹ מִצְוָה. רִבִּי יוֹסֵה אָמַר. יֵשׁ בָּעֲשִׂיָיתוֹ מִצְוָה. מִסְתַּבְּרָא דְרִבִּי מָנָא בְקַדְמִיָיתָא וּדְרִבִּי יוֹסֵי בָאַחֲרִיתָה. אָמְרִין. לֵית הָדָא דְרִבִּי לִיעֶזֶר תְּתוּבָה עַל דְּרִבִּי יְהוֹשֻׁעַ. דּוּ יְכִיל מֵימוֹר לֵיהּ. הֵיאַךְ אַתְּ מֵשִׁיבֵינֵי מִדָּבָר שֶׁדַּרְכּוֹ לְחַלֵּף עַל דָּבָר שֶׁאֵין דַּרְכּוֹ לִיתְחַלֵּף. וְלֹא הָדָא דְרִבִּי יוֹשׁוּעַ תְּתוּבָה עַל דְּרִבִּי אֱלִיעֶזֶר. דּוּ יְכִיל מֵימוֹר לֵיהּ. הֲרֵי פִסְחוֹ שֶׁל רְאוּבֵן שֶׁשְּׁחָטוֹ לְשֵׁם שִׁמְעוֹן הֲרֵי שִׁינֵּהוּ לְדָבָר כָּשֵׁר. וְתֵימַר. חַיָיב. רִבִּי מֵאִיר אוֹמֵר. אַף הַשּׁוֹחֵט לְשֵׁם אֵימֻרֵי צִבּוּר פָּטוּר. אָמַר רִבִּי לָעְזָר. דִּבְרֵי רִבִּי מֵאִיר אֲפִילוּ עֶגֶל. אַתְּ שְׂמַע מִינָּהּ תַּרְתֵּיי. אַתְּ שְׁמַע מִינָּהּ. דָּבָר שֶׁאֵין לוֹ קִיצְבָה וְדָּבָר שֶׁאֵין דַּרְכּוֹ לְהִתְחַלֵּף וְיֵשׁ בָּעֲשִׂיָיתוֹ מִצְוָה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. יֵשׁ בָּעֲשִׂיָיתוֹ מִצְוָה כְּגוֹן יְבִמְתּוֹ נִדָּה וּבָא עָלֶיהָ. רִבִּי יוֹחָנָן אָמַר. (יֵשׁ) [אֵין] בָּעֲשִׂיָיתוֹ מִצְוָה כְגוֹן שְׁנֵי שְׁפוּדִין אֶחָד שֶׁלִּשְׁחוּטָה וְאֶחָד שֶׁלִּנְבֵילָה. וּבִיקֵּשׁ לוֹכַל מִזֶּה וְאָכַל מִזֶּה. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. שָׁכַח וּמָל אֶת שֶׁל אַחַר שַׁבָּת בַּשַּׁבָּת. רִבִּי אֱלִיעֶזֶר מְחַיֵיב חַטָּאת. וְרִבִּי יְהוֹשֻׁעַ פּוֹטֵר. הֲרֵי אֵין בָּעֲשִׂיָיתוֹ מִצָוָה וְרִבִּי יְהוֹשֻׁעַ פּוֹטֵר. שְׁמוּאֵל קַפּוֹדָקְיִּא אָמַר. לְמָחָר יֵשׁ בַּעֲשִׂיָּיתָהּ מִצְוָה. אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי מֵאִיר הִיא. דְּרִבִּי מֵאִיר אָמַר. דָּבָר שֶׁיֵּשׁ בַּעֲשִׂיָיתוֹ מִצְוָה [פָטוּר. דָּבָר שֶׁאֵין בַּעֲשִׂיָתוֹ] מִצְוָה חַיָיב כְּמַחֲלוֹקֶֹת. רִבִּי שִׂמְעוֹן אוֹמֵר. דָּבָר שֶׁיֵּשׁ בַּעֲשִׂיָיתוֹ מִצְוָה חַיָיב. וְשֶׁאֵין בַּעֲשִִׂיָיתוֹ מִצְוָה פָטוּר כְּמַחֲלוֹקֶֹת. רִבִּי יָסָי רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי מֵאִיר וְהוּא שֶׁיְּהֵא שֶׂה תָמִים וּבֶן שָׁנָה וּשְׁלָמִים וְרָאוּי לְהִשְׁתַּנּוֹת לְשֵׁם פֶּסַח. אַתְּ שְׁמַע מִינָהּ תְּלַת. אַתְּ שְׁמַע מִינָהּ. דָּבָר שֶׁאֵין לוֹ קִצְבָּה. וְדָבָר שֶׁאֵין דַּרְכּוֹ לְהַחֲלִיף. וְדָבָר שֶׁיֵּשׁ בַּעֲשִׂיָיתוֹ מִצְוָה. מָה אִית לָךְ דָּבָר שֶׁאֵין לוֹ קִיצְבָּה. רִבִּי יִרְמְיָה סְבַר מֵימַר שֶׁלֹּא נָתְנָה הַתּוֹרָה קִצְבָּה כַּמָּה פְסָחִים יִדְחוּ אֶת הַשַּׁבָּת בְּכָל שָׁנָה. רִבִּי יוֹסֵי סְבַר מֵימַר. שֶּׁאֵין אַתְּ יָכוֹל לַעֲמוֹד עַל מִינְיָינָן. רִבִּי יוֹסֵה כַּד הֲוָה מַטֵּי לְאִילֵּין תִּינּוֹקוֹת סְפֵיקוֹת הֲוָה אֲמַר. יָפֶה לִימְּדָנוּ רִבִּי יִרְמְיָה. אִית לָךְ מֵימַר. שֶׁאֵין אַתְּ יָכוֹל לַעֲמוֹד עַל מֵינְיָינָן. אֶלָּא שֶׁלֹּא נָתְנָה הַתּוֹרָה קִיצְבָּה כַּמָּה פְסָחִים יִדְחוּ אֶת הַשַּׁבָּת בְּכָל שָׁנָה. אָמַר רַב חִסְדָּא. דִּבְרֵי רִבִּי שִׁמְעוֹן תִּיפְתָּר שֶׁהָיָה שָׁם חֲבוּרָה אַחַת שֶׁלֹּא שָׁחְטָה. אָמַר רִבִּי זְעוּרָא. מִילְּתֵיהּ דְּרִבִּי יַנַּאי אָמְרָה. וְהוּא שֶׁשָּׁכַח וּמָל אֶת שֶׁלְשַׁבָּת בְּעֶרֶב שַׁבָּת. מָלוֹ בְשַׁחֲרִית. רִבִּי זְעוּרָא אָמַר. סָבַר רִבִּי יַנַּאי. פָּטוּר. רִבִּי אַבָּא אָמַר. חַיָיב. וּלְיֵידָה מִילָּה אָמְרָהּ רִבִּי יַנַּאי. בָּא לְהוֹדִיעֲךָ הֵיאַךְ דַּרְכָּן שֶׁלְתִּינּוֹקוֹת לְהִתְחַלֵּף. עַל דַּעְתֵּיהּ דְּרִבִּי זְעוּרָא כְרִבִּי יַנַּאי. עַל דַּעְתֵּיהּ דְּרַב כְּרִבִּי מֵאִיר. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵה. מַה דְאָמַר רַב חִסְדָּא כְרִבִּי שִׁמְעוֹן. מָה דְאָמַר רִבִּי יַנַּאי כְּרִבִּי מֵאִיר. מֵשִׁיבִין דָּבָר בֵּין רִבִּי מֵאִיר לְרִבִּי שִׁמְעוֹן. אַשְׁכְּחנָן פְלוּגָא בֵין רִבִּי מֵאִיר לְרִבִּי שִׁמְעוֹן בְּשִׁיּוּר. אִילֵּין תִּינּוֹקוֹת סְפֵיקוֹת מָה אַתְּ עֲבַד לוֹן. כְּדָבָר שֶׁיֵּשׁ לוֹ קִיצְבָּה אוֹ כְדָבָר שֶׁאֵין לוֹ קִיצְבָה. [אִין תַּעַבְדִּינוּן כְּדָבָר שֶׁיֵּשׁ לוֹ קִצְבָּה.] אֲפִילוּ אֵין שָׁם תִּינּוֹק אֶחָד לָמוּל. וְאִין תַּעַבְדִּינוּן כְּדָבָר שֶׁאֵין לוֹ קִיצְבָּה. וְהוּא שֶׁיְּהֵא שָׁם תִּינּוֹק אֶחָד לָמוּל. אִיתָא חֲמִי. הִקְדִּים זְמָנוֹ פָּטוּר. אִיחֵר זְמָנוֹ חַיָיב. רַב הוּנָא אָמַר. מִחְלְפָה הִיא מַתְנִיתָא. דְּתַנֵּי. אָמַר רִבִּי שִׁמְעוֹן. לֹא נֶחֱלַק רִבִּי לִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ עַל מִי שֶׁהָיָה לוֹ לָמוּל לְאַחַר שַׁבָּת וּמָלוֹ בַּשַׁבָּת שֶׁהוּא חַיָיב. וְעַל מַה נֶחְלְקוּ. עַל מִי שֶׂהָיָה לוֹ לָמוּל בְּעֶרֶב שַׁבָּת וּמָלוֹ בַּשַׁבָּת. שֶׁרִבִּי אֱלִיעֶזֶר מְחַיֵיב חַטָּאת וְרִבִּי יְהוֹשֻׁעַ פּוֹטֵר. אָמַר רִבִּי יוֹסֵי בֵירִבִּי בּוּן. מִן קוֹשֵׁיי מַקְשֵׁי לָהּ רִבִּי יַנַּאי. וְהוּא שֶׁשָּׁכַח וּמָל אֶת שֶׁלְשַׁבָּת בְּעֶרֶב שַׁבָּת. רַב אָדָא בַּר אַחֲוָא אָמַר. זוֹ דִּבְרֵי רִבִּי מֵאִיר וְרִבִּי שִׁמְעוֹן. אֲבָל דִּבְרֵי רִבִּי יוֹסֵי. אֲפִילוּ דָבָר שֶׁאֵין בְּעֲשִׂיָיתוֹ מִצְוָה הוֹאִיל וְטוֹעֶה בוֹ לְשֵׁם מִצְוָה פָטוּר. פִּירֵשׁ אֵינוֹ חוֹזֵר אֶלָּא עַל צִיצִין הַמְעַכְּבִין אֶת הַמִּילָה. אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי יוֹסֵי. אֲפִילוּ פִירֵשׁ חוֹזֵר אֲף עַל הַצִּיצִין שֶׁאֵין מְעַכְּבִין אֶת הַמִּילָה. הֵיידֵין רִבִּי יוֹסֵי. הֵהוּא דְתַנִּינָן. רִבִּי יוֹסֵי אוֹמֵר. יוֹם טוֹב הָרִאשׁוֹן שֶׁלְחַג שֶׁחָל לִהְיוֹת בַּשַּׁבָּת שָׁכַח וְהוֹצִיא אֶת הַלּוּלָב בִּרְשׁוּת הָרַבִּים. פָּטוּר. מִפְּנֵי שֶׁהוֹצִיאוֹ בִרְשׁוּת. אַף בְּסַכִּין שֶׁלְמִילָה כֵן. אַף בְּמַצָּה כֵן. מִן מַה דְאָמַר רִבִּי יוֹחָנָן. דִּבְרֵי רִבִּי יוֹסֵי. אֲפִילוּ פִירֵשׁ וְחָזַר אֲפִילוּ עַל הַצִּיצִין שֶׁאֵין מְעַכְּבִין אֶת הַמִּילָה. הָדָא אָמְרָה. אֲף בְּסַכִּין שֶׁלְמִילָה כֵּן. אֲף בְּמַצָּה כֵן.

MISHNAH: He who slaughters the Pesaḥ not for its purpose on the Sabbath is for this liable for a purification sacrifice. For any other sacrifice which he slaughtered for the purpose of Pesaḥ , if they are not suitable he is liable, if suitable, Rebbi Eliezer declares him liable for a purification sacrifice but Rebbi Joshua declares not liable. Rebbi Eliezer said to him, since for Pesaḥ , which is permitted for its purpose, he is liable if he changed its purpose, sacrifices which are forbidden for their purpose, it should be logical that he be liable if he changed their purpose. Rebbi Joshua answered him, no. If you argue about Pesaḥ, which he changed to something forbidden, what can you infer about sacrifices which he changed to something permitted may be slaughtered on a 14th of Nisan which is a Sabbath. ? Rebbi Eliezer said to him, public parts should prove it, which are permitted for their purpose and he who slaughters for their purpose is liable. Rebbi Joshua answered him, no. If you argue about public parts which are fixed in number, what can you infer about Pesaḥ which is not fixed in number? Rebbi Meïr says, also he who slaughters for the purpose of public parts is not liable. HALAKHAH: The Mishnah if he realized that it was Pesaḥ but he slaughtered it for the purpose of well-being offerings and intentionally changed the purpose, there is liability if he erred in thinking that this was permitted, since his intent was executed. But if it was Pesaḥ , only the slaughterer thought that it was a well-being offering and he slaughtered it as well-being offering, it is valid Pesaḥ since an intent based on a false premise has no legal consequence. Cf. Babli 72a . . If he knew that it was a well-being offering but he slaughtered it for the purpose of an elevation offering. Rebbi Mana said, there is fulfilling of a commandment in his action. Rebbi Yose said, there is no fulfilling of a commandment in his action the slaughterer thought that it was a well-being offering and he slaughtered it as elevation offering. R. Mana holds that the slaughterer’s intent is ineffective since it is based on a wrong premise; the sacrifice is qualified as Pesaḥ. R. Yose holds that in all cases the slaughterer’s intent determines qualification. . Rams of the public which he thought were sheep and he slaughtered them for the purpose of rams, are they perhaps not counted as rams for the public49a . ? It was stated thus: Rams of the public which he thought were sheep and he slaughtered them for the purpose of rams, already are counted for the public as fulfillment of their obligation. The Mishnah applies if he thought it was Pesaḥ and he slaughtered it for the purpose of Pesaḥ , …”, if an animal was dedicated as well-being offering but is of the kind qualified for Pesaḥ, and was slaughtered as Pesaḥ, R. Joshua declares him not liable since the sacrifice is qualified and he erred in the fulfillment of a commandment. . If he knew that it was a well-being sacrifice but thought to say that it is permitted to change well-being sacrifice into Pesaḥ, Rebbi Mana said, there is no fulfilling of a commandment in his action; Rebbi Yose said, there is fulfilling of a commandment in his action it cannot be called error in the fulfillment of a commandment and even R. Joshua will agree that he is liable. R. Yose holds that since the sacrifice is qualified it must be called error in the fulfillment of a commandment and R. Joshua will hold that he is not liable. . It is reasonable following Rebbi Mana in the first case, following Rebbi Yose in the last. Halakhah 7 : They said, that argument of Rebbi Eliezer is no answer to Rebbi Joshua, since he could say to him, how can you answer me with an argument about something that is apt to change for something that is not apt to being changed after the 14th is automatically a well-being offering; but animals dedicated as well-being offerings cannot validly be changed into anything else. ? Neither is the argument of Rebbi Joshua an answer to Rebbi Eliezer, since he could say to him, the Pesaḥ of Reuben which he slaughtered in the name of Simeon is changed into something qualified; and you are saying, he is liable? “Rebbi Meïr says, also he who slaughters for the purpose of public parts is not liable.” Rebbi Eleazar said, the words of Rebbi Meïr: even a calf. You understand from here two things. You understand something which has no fixed number, or that is apt to being changed, only if the act is meritorious. Rebbi Simeon ben Laqish said, if the act is meritorious, for example his sister-in-law which is menstruating and he slept with her 25:5 ). Incidentally by this act she becomes his wife, but this is not the point here. Since his act is in obeying a biblical commandment it cannot be sanctioned; even though he was negligent in not asking her whether sex with her was permissible; in the interpretation of R. Joshua’s position given here, the purification offering due for erroneously sleeping with a menstruating woman is neither due nor possible in this case. . Rebbi Joḥanan said, if the act is [not] meritorious, for example two spits, one with slaughtered meat, the other with carcass meat, and he intended to eat from one but ate from the other whose consumption is meritorious. R. Joḥanan asserts that if the intended act was meritorious, the actual action, while a sin, cannot be sinful. . A Mishnah disagrees with Rebbi Joḥanan 19:4, about two babies to circumcise, one on the Sabbath and one on Sunday. : “If he forgot and circumcised the one for Sunday on the Sabbath, Rebbi Eliezer makes him liable for a purification sacrifice but Rebbi Joshua declares him not liable.” In this case the act is not meritorious and Rebbi Joshua declares not liable. Samuel from Cappadocia said, the next day it is meritorious. 19, Notes 110–141 . The connection with the topics here seems to be the mention of mazzah in the last two sentences. Rebbi Joḥanan said, it is Rebbi Meïr’s, since Rebbi Meïr said, for something where there is a commandment performed one is not liable, but if no commandment is performed whether he is liable is disputed. Rebbi Simeon says, where there is a commandment performed one is liable, but if no commandment is performed whether he is not liable is disputed. Rebbi Yose, Rebbi Joḥanan: The words of Rebbi Meïr are, on condition that it be a sheep without blemish, a yearling, and a well-being sacrifice fit to be changed into a Passover sacrifice. One understands from this three consequences. One understands something which is not a fixed number. And which is not usually exchanged. And doing something which fulfills a commandment. What means “something which is not a fixed number”? Rebbi Jeremiah wanted to say that the Torah did not specify how many Pesaḥ sacrifices should push the Sabbath aside in any given year. Rebbi Yose wanted to say, where you cannot determine the amount. When Rebbi Yose came to these “children in doubt” he used to say, Rebbi Jeremiah taught us correctly. Could you say that you cannot determine the amount? But the Torah did not specify how many Pesaḥ sacrifices should push the Sabbath aside in any given year. Rav Ḥisda said, one may explain the words of Rebbi Simeon if a group was there which did not slaughter. Rebbi Zeˋira said, the word of Rebbi Yannai implies that he forgot and circumcised the one for the Sabbath on Friday. It he circumcised him in the morning, Rebbi Zeˋira said that Rebbi Yannai was of the opinion that he is not liable. Rebbi Abba said, he is liable. In relation to what did Rebbi Yannai say it? He comes to tell you in which cases can there be a switching of children. In Rebbi Zeˋira’s opinion following Rebbi Yannai Rav followed Rebbi Meïr. Rebbi Mana said before Rebbi Yose, what Rav Ḥisda said follows Rebbi Simeon, and what Rebbi Yannai said follows Rebbi Meïr. Can one object anything between Rebbi Meïr and Rebbi Simeon? Do we find a difference between Rebbi Meïr and Rebbi Simeon about the remainder? How do you treat the babies in doubt? Like something which is a fixed amount or something which is not a fixed amount? If you are treating it like something which is a fixed amount, even if there is no (one) [other] baby to circumcise. If you are treating it like something which is not a fixed amount, only if there remains (one) [another] baby to circumcise. Come and see: If he anticipated his time he is not liable, if he delayed his time he is liable? Rav Ḥuna said, the Mishnah is the other way around, as it was stated: Rebbi Simeon said, Rebbi Eliezer and Rebbi Joshua did not disagree about one which was to be circumcised after the Sabbath if he circumcised him on the Sabbath that he is liable, but one who was to be circumcised before the Sabbath if he circumcised him on the Sabbath where Rebbi Eliezer makes him liable for a purification sacrifice and Rebbi Joshua declares him not liable. Rebbi Yose ben Rebbi Abun said, because of this objection it was difficult for Rebbi Yannai, only if he forgot and circumcised the one of the Sabbath on Friday. Rebbi Ada bar Ahawah said, these are the words of Rebbi Meïr and Rebbi Simeon, but the words of Rebbi Yose [are]: Even if no commandment is performed he is not liable since he erred on behalf of a commandment. If he finished he can return only for fibers which would invalidate the circumcision. Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision. Which [statement of] Rebbi Yose? That which we stated, “Rebbi Yose says, if the first day of Tabernacles falls on a Sabbath, if he forgot and took the lulav out into the public domain he is not liable because he took it out with permission.” Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rebbi Joḥanan said, the words of Rebbi Yose, even if he finished he may even return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.

שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו לָעֲרֵלִים וְלַטְּמֵאִים חַיָיב. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו לַמּוּלִים וְלָעֲרֵלִים לַטְּהוֹרִים וְלַטְּמֵאִים פָּטוּר. שְׁחָטוֹ וְנִמְצָא בַעַל מוּם חַיָיב. שְׁחָטוֹ וְנִמְצָא טְרֵפָה בַסֵּתֶר פָּטור. שְׁחָטוֹ וְנוֹדַע שֶׁמָּשְׁכוּ הַבְּעָלִים אֶת יָדָן אוֹ שֶׁמֵּתוּ אוֹ שֶׁנִּיטְמְאוּ פָּטוּר מִפְּנֵי שֶׁשָּׁחַט בִּרְשׁוּת: אָמַר רִבִּי לָעְזָר. לְמִי נִצְרְכָה. לְרִבִּי מֵאִיר. אַתְיָא דְרִבִּי לָעְזָר כְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. כְּמַה דְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. יֵשׁ בַּעֲשִׂיָיתוֹ מִצְוָה. כֵּן רִבִּי לָעְזָר אָמַר. יֵשׁ בַּעֲשִׂיָיתוֹ מִצְוָה. אִין תֵּימַר. שַׁנְיָיא הִיא. שֶׁהוּא בַעַל מוּם. וּבַעַל מוּם אֵין דַּרְכּוֹ לְהִתְחַלֵּף. הֲרֵי עֶגֶל הֲרֵי אֵין דַּרְכּוֹ לְהִתְחַלֵּף וְאָמַר רִבִּי לָעְזָר. דִּבְרֵי רִבִּי מֵאִיר אֲפִילוּ עֵגֲל. אָמַר רִבִּי יוֹסֵי. אִין יִסְבּוֹר רִבִּי לָ‍עְזָר כְּרִבִּי יוֹחָנָן אַתְיָא הִיא. דְּאָמַר רִבִּי יוֹחָנָן. בַּעַל מוּם אֵין דַּרְכּוֹ לְהִתְחַלֵּף. עֵגֶל דַּרְכּוֹ לְהִתְחַלֵּף. שֶׁכֵּן נִצְרָכָה (לְהִלֵּל) [לְחָלָל]. הָא בָגָלוּי חַיָיב. אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי שִׁמְעוֹן הִיא. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי אִימִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. דְּרִבִּי שִׁמְעוֹן הִיא. רִבִּי חָמָא בַּר עוּקְבָּה בְשֵׁם רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה. הַמּוֹשֵׁךְ יָדוֹ מִפִּסְחוֹ גּוּפוֹ קָרֵב שְׁלָמִים. רִבִּי יוֹנְה אָמַר. שְׁלָמִים כְּשֵׁירִים. רִבִּי יּוֹסֵה אָמַר. שְׁלָמִים פְּסוּלִים. וְהָא תַנִּינָן. פָּטוּר. סָבְרִין מִימַר. פָּטוּר [וְ]כָשֵׁר. פָּתְרִין לֵיהּ. פָּטוּר פָּסוּל. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. אֵין לָךְ פֶּסַח גּוּפוֹ קָרֵב שְׁלָמִים אֶלָּא שֶׁאָבַד וְנִמְצָא מֵאַחַר שֶׁכִּיפְּרוּ הַבְּעָלִים. וְהָא תַנִּינָן. פָּטוּר. סָבְרִין מִימַר. פָּטוּר כָּשֵׁר. פָּתְרִין לָהּ. פָּטוּר פָּסוּל. שְׁמוּאֵל אָמַר. כָּל שֶׁאָמְרוּ בַּחַטָּאת מֵתָה כְּיוֹצֵא בוֹ בַפֶּסַח גּוּפוֹ קָרֵב שְׁלָמִים. וְהָא תַנִּינָן. פָּטוּר. סָבְרִין מִימַר. פָּטוּר פָּסוּל. פָּתְרִין לָהּ. פָּטוּר כָּשֵׁר. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. דְּרִבִּי יְהוּדָה הִיא. דְּתַנִּינָן תַּמָּן. אֵין שׁוֹחֲטִין אֶת הַפֶּסַח עַל הַיָּחִיד. דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי יוֹסֵה מַתִּיר. רִבִּי זְעוּרָה בְעָא קוֹמֵי רִבִּי מָנָא. הַן אַשְׁכַּחְנָן פָּטוּר וְכָשֵׁר. אָמַר לֵיהּ. תַּנִּינָן הָכָא. פָּטוּר. וְתַנִּינָן תַּמָּן. כָּשֵׁר. וְעַל כּוּלָּם הָיָה רִבִּי יִשְׁמָעֵאל בְּנוֹ שֵׁלְרִבִּי יוֹחָנָן בֵּן בְּרוֹקָה אוֹמֵר. תְּעוּבַּר צוּרָתוֹ וְיֵצֵא לְבֵית הַשְּׂרֵיפָה רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵי בְעָא קוֹמֵי רִבִּי יוֹסֵי. נִיחָא שֶׁמֵּתוּ וְשֶׁנִּיטְמְאוּ. שָׁמָּשְׁכוּ הַבְּעָלִים אֶת יָדָם. מָה אֲנָן קַיָימִין. אִם בַּחַיִים. פְּסוּל מַכְשִׁיר. פָּסוּל הוּא. אִם לְאַחַר שְׁחִיטָה. יֵשׁ מְשִׁיכָה לְאַחַר שְׁחִיטָה. מֵכֵּיוָן שֶׁיֵּשׁ לוֹ רְשׁוּת לִמְשׁוֹךְ. פְּסוּל מַכְשִׁיר הוּא. וְטָעוּן צוּרָה.

MISHNAH: He is liable if he slaughtered it on the Sabbath he is liable for a purification sacrifice if acting in error. not for its eaters, or not for its subscribers, for the uncircumcised, or for the impure is disqualified if nobody is able to eat it. . He is not liable if for its eaters and not for its eaters, for its subscribers and not for its subscribers, for the circumcised and the uncircumcised, for the pure and the impure. If he slaughtered and it was found defective, he is liable may not be defective ( Ex. 12:5 ), it is necessary to inspect the animal before slaughter. . If he slaughtered and it was found internally tom, he is not liable. He is not liable if he slaughtered and it became known that the owners became disinterested in it, or they died, or they became impure, because he slaughtered with permission. HALAKHAH: Rebbi Eleazar said, for whom is this on a Sabbath is liable for a purification sacrifice. needed? For Rebbi Meïr. Does Rebbi Eleazar parallel Rebbi Simeon ben Laqish? Just as Rebbi Simeon ben Laqish requires that his action be meritorious, does Rebbi Eleazar require that his action be meritorious nor can it ever be used for any purpose in the Temple. ? If you are saying that there is a difference, since this one has a defect, and a defective animal is not apt to be changed, also a calf is not apt to be changed, and Rebbi Eleazar said, the words of Rebbi Meïr: even a calf. Rebbi Yose said, if Rebbi Eleazar were of Rebbi Joḥanan’s opinion, it would be understandable, since Rebbi Joḥanan said, a defective animals is not apt to be changed, but a calf is apt to be changed, because (it was a problem for Hillel) [it is needed for the slain] cannot be a calf when there is a verse seemingly endorsing its use ( Note 25 ), is using a calf as Pesaḥ not an excusable error? The text in brackets is the corrector’s, it makes little sense. (Maybe the corrector did not understand the scribe’s text, reading הַלֵּל instead of הִלֵּל). A calf is used in the rite of atonement of an unsolved murder, Deut. 22:1–9 , but this is not a Temple ceremony. . Therefore {if it was torn} in the open, he is liable. Rebbi Joḥanan said, it was slaughtered even though the owners decided to belong to a different group. In the preceding text from Šabbat 19, R. Simeon is more restrictive than R. Meïr; therefore if the Mishnah is compatible with R. Simeon’s position, it certainly is with R. Meïr’s. is Rebbi Simeon’s. Rebbi Jacob bar Aḥa, Rebbi Immi in the name of Rebbi Simeon ben Laqish, it is Rebbi Simeon’s. Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina: If somebody became disinterested in his Pesaḥ, its body is brought as well-being offering whose time has passed automatically is dedicated as well-being offering, the case here must be that it was slaughtered on the 14th of Nisan. If it is not Pesaḥ, it must be a well-being offering. The question is whether it is qualified and must be eaten, or is disqualified and may not be eaten. If it is disqualified the next question is whether it is disqualified Pesaḥ and must be burned immediately outside the Temple district or is qualified but unused and as well-being sacrifice has to wait until the third day, when it biblically becomes forbidden and must be burned there ( Mishnaiot 7:6–7 ). . Rebbi Jonah said, qualified well-being offering. Rebbi Yose said, disqualified well-being offering. But did we not state, “not liable”? They wanted to say, not liable and qualified. They explain it, not liable and disqualified. Rebbi Yasa in the name of Rebbi Joḥanan, the only Pesaḥ which itself is brought as well-being offering is what was lost and found after the owner had fulfilled his obligation. But did we not state, “not liable”? They wanted to say, not liable and qualified. They explain it, not liable and disqualified which is left without eaters. . Samuel said, in any case where they said that a purification sacrifice is allowed to die 4:1–2: The offspring of an animal dedicated as purification offering, the (illegal) replacement of a purification offering, a purification offering whose owner had died, a purification offering which had been lost and was found after the owner had used a replacement, and one who became too old. , a Pesaḥ will be brought as well-being sacrifice. But did we not state, “not liable”? They wanted to say, not liable and disqualified. They explain it, not liable and qualified. Rebbi Yasa in the name of Rebbi Joḥanan, it is Rebbi Jehudah’s, as we have stated there was slaughtered for a number of subscribers, and all of them except one either lost interest, or died, or became impure, the sacrifice still is valid even though it would not have been permitted to be slaughtered if the facts had been known beforehand. : “One does not slaughter the Pesaḥ for a single individual, the words of Rebbi Jehudah, but Rebbi Yose permits.” Rebbi Zeˋira asked before Rebbi Mana: Where do we find “not liable and qualified”? He told him, here we stated “not liable”, and there we stated “qualified” was disqualified. Therefore it is qualified even for R. Jehudah. . But about all of them did Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa say, it should lose its shape and be brought to be burned. Rebbi Eleazar ben Rebbi Yose asked before Rebbi Yose, one understands if they died or became impure. If the owners became disinterested? If they are alive, does disqualification qualify? It is disqualified. If after it was slaughtered, can one become disinterested after slaughter? Since he has the right to become disinterested, the disqualification qualifies In keeping with the earlier statements, one may read the scribe’s text as implying that, since before slaughter one may subscribe or cancel the subscription at will, cancelling after slaughter is an excusable error, not intrinsic, and has to follow the general rules of sacrifices becoming disqualified by extrinsic factors. , and it needs {losing its} shape.