Jerusalem Talmud Pesachim Chapter 9

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: 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. 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׳. 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. 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. 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. 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. 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.

MISHNAH: He who was impure or on a far trip and did not make the First shall make the Second on the 14 of Iyar. . If in error or by force he did not make the First shall make the Second. If this is so, why was it said 9:9 . impure or on a far trip? Because these are not liable for extirpation is a positive commandment for which no penalties are indicated in case of omission, in contrast to the First whose intentional omission is a deadly sin implying extirpation. In contrast to the Babli (93b ), the Yerushalmi does not expect that those who missed the First in error or by force are subject to extirpation if they intentionally miss the Second. but those are liable for extirpation. HALAKHAH: “He who was impure,” etc. Impure by a corpse 9:10 . , 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 69, Tosephta 8:2 (in the name of R. Aqiba); Targum Pseudo-Jonathan 9:10. 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 9:13 : But the man who was pure. This contradicts the position of R. Aqiba in the Tosephta, that both those impure by a corpse and those on a far trip are prevented from making the First Pesaḥ and therefore the third hermeneutical principle excludes the one who intentionally omitted the First even though he was pure and not far away. Cf. Babli 93a/b . . 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? 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) a dividing accent, טָמֵ֣א ׀ לָנֶ֡פֶשׁ, correctly translated “impure, [e. g.,] by a corpse.” Babli 93a , Sifry Num. 69. , 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. 6:13 (Notes 83–109 ), Sanhedrin 1:2 (Notes 209–219 ). 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 30:18 . , etc. Some Tannaïm state: One intercalates the year because of impurity on the 14 of Nisan. . 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 30:18 . Hezeqiah celebrated Pesaḥ a month late; that is exactly what Scripture prescribes for impure individuals. ? 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 5:2, Note 90 ; it must refer to the construction of the altar by Solomon. Hezekiah moved the month because the Temple was not usable in Nisan since similarly the Temple was found to be a “tent” over human bones and thus impure. Ornan was the original owner of the Temple Mount (1Chr. 21:18–26 ); the text does not imply that Gentiles create tent impurity. Babli Sanhedrin 12a . . It is written 29:17 . They finished cleansing the Temple of idolatry on the 16. : 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.30:19. The verse ends: except for the Temple’s purity. : 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. Six things did Hezekiah, the King of Judea, do; with three they agreed, with three they did not agree 10b , Sanhedrin 47a . . For the following they agreed with him. He smashed the bronze snake18:4 . “They” are the Heavenly Court. and they agreed with him. He dragged his father’s bones on a bier of ropes 28:27 that Aḥaz was not buried in the kings’ graves, contradicting 2K. 16:20 . , 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 18:16 ; to pay tribute to Assyria. and they disagreed with him. He enclosed the upper Giḥon spring32:30 with 2K. 20:20 . The statement is denied in Avot dR. Nathan A, Chapter 2. , and they disagreed with him. He intercalated Nisan in Nisan; and they disagreed with him. 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 is celebrated in impurity. The only difference is that in this case, where everybody is impure, the impure celebrate Pesaḥ in impurity if they make up 50% of the population, not 50%+2, and the healed sufferers from gonorrhea and similar impurity then may celebrate the Second. Cf. Halakhah 7:6, Note 154 / . 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.

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

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: Rebbi Simeon said, the Great Rebbi Ḥiyya and bar Qappara disagreed. One said, that he could come and eat if he can reach the walled city of Jerusalem in time for the eating of the Pesaḥ, i. e., between nightfall and midnight. ; 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 published by L. Ginzberg in his Genizah Fragments (p. 321): “Tannaim state.” 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 9:13 . , 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. Rebbi Abbahu in the name of Rebbi Joḥanan: Both of them explained the same verse, there, there 16:6) there you shall slaughter the Pesaḥ in the evening, and it is said about Second Tithe (Deut. 14:22 ): you shall eat before the Eternal, your God, at the place which He will select to have His Name dwell there. Both Pesaḥ and Second Tithe have to be eaten at the place of the Sanctuary, and Tithe has to be accompanied by a sacrifice of appearance. Therefore “there” may be interpreted either as place of the sacrifice, in this case the Temple, or the place of consumption, Jerusalem, with the corresponding meaning of “far away”. . One said, away from doing it, but the other one said, away from its enclosure. The colleagues in the name of Rebbi Joḥanan: But the man who is pure and was not on the road 9:13 . , 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” 9:9 , where the Second Pesaḥ is defined, but missing in 9:13 where omission of both Pesaḥim is declared to be a deadly sin. . 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 18:9 where א֗לי֗ו֗ is read as איו “where?” . Rebbi 18:9 where א֗לי֗ו֗ is read as איו “where?” 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.

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

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 113–117 sung by the Levitic choir in the Temple, not the family at the table. , and they are eaten roasted, with unleavened bread and bitter herbs, and push the Sabbath aside. HALAKHAH: It is written: they shall not leave anything until morning 9:12 , stating the rules of the Second Pesaḥ. . 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 9:11 . Cf. Babli 95a . . 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 69, the argument is based on another hermeneutical principle of R. Ismael: “Anything mentioned in one setting and repeated in a different setting cannot be considered part of the original setting unless referred to explicitly by the verse.” Since the details, to be eaten with mazzah and bitter herbs, not to be left until morning, and no bone being broken, are repeated from the laws of the First Pesaḥ, they and only they are transferred to the Second. . 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 9:13 is written with the laws of the Second Pesaḥ, it is formulated in terms of the First. Therefore it is not clear whether it refers to the First (as understood by Sifry Num. 70 and Pseudo-Jonathan), the Second, or both. . 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 . 30:29 ; Babli 95b . . 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. It pushes aside impurity. You say, in itself it only comes because of impurity, and you are saying, it pushes aside impurity70 . It is clear that the Second Pesaḥ only can be offered in purity. ?

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

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 113–117 sung by the Levitic choir in the Temple, not the family at the table. , and they are eaten roasted, with unleavened bread and bitter herbs, and push the Sabbath aside. HALAKHAH: It was stated: Rebbi Meïr declares liable but Rebbi Simeon declares not liable slaughtered for people impure by the impurity of the dead. The Mishnah is R. Simeon’s. In Sifra Ṣaw Pereq 14 , the argument is attributed to R. Josua, in Tosephta 8:9 R. Simeon in the name of R. Joshua; in the Babli 95b it is anonymous. . 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 7:19–20 . , 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 (מְעִילָה). . If he ate elevation offerings, if he ate parts, since they are not permitted to pure persons one is not liable for it. If he (which is to be brought in impurity) cannot be slaughtered. The question presupposes that practice follows R. Eliezer. 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 12:4 , of the woman after birth and before she brought the sacrifice which permits her to enter the sacred domain. ? 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 .

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: 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. 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. 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.

MISHNAH: What is the difference between Passover in Egypt and the Passover of generations? The Pesaḥ in Egypt was bought on the Tenth 12:3 . , and needed sprinkling with a bunch of hyssop on the lintel and two door-posts 12:22 . , and was eaten in a hurry. 12:11 . , during one night. But Passover of generations is all of seven [days]. HALAKHAH: Some Tannaim state, membranes over the eyes and cataracts were disqualifying for it 22:22–24 . Mekhilta dR. Isamel Bo 4. . 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 12:5 . . He who said, membranes over the eyes and cataracts were not disqualifying for it, how does he confirm a perfect lamb? 9:5, Notes 109–112 . 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 6:19 . From all living creatures, each one with its entire flesh, i. e., a whole body. Babli Avodah zarah 5b . Since Noah sacrificed some of the pure animals after the Flood, they must have conformed to the rules of sacrificial animals. But the Pesaḥ in Egypt was not an altar sacrifice. , that they were complete in their limbs. There, some of them were for the altar, here nothing is for the altar. it has no place here. (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 6:50. The words are badly misspelled. The word is סף I. . He who said, סַף is the door-step, when they used My door-step and their door-step 43:8 , סף II. . He who said, סַף is a vessel, is understandable 12:22 . ; 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. It was stated: Ben Bag-bag says, a perfect lamb, shorn is not perfect. But was it not stated, of small cattle 1:2 . As always, prefix mem is read as: from some, not all. , to exclude the smooth of them. Rebbi Abun said, to exclude those which the Torah separated 2. , the male or female used for bestiality, one dedicated for idolatrous worship, and one worshipped. 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 13:3–4 . .

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: 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. 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. רִבִּי הִילָא בְשֵׁם שְׁמוּאֵל. מֵתוּ בְעָלִים בִּשְׁלֹשָׁה עָשָׂר. גּוּפוֹ קָרֵב שְׁלָמִים. וְלָמָּה לֹא אָמַר. בְּאַרְבָּעָה עָשָׂר. כָּל שֶׁנִּרְאֶה לִיקָּרֵב בְּפֶסַח אֵין גּוּפוֹ קָרֵב שְׁלָמִים. תַּמָּן תַּנִּינָן. וְולַד חַטָּאת וּתְמוּרַת חַטָּאת וְחַטָּאת שֶׁמֵּתוּ בְעָלֶיהָ וְשֶׁעִיבְּרָה שְׁנָתָהּ וְשֶׁאָבְדָה וְנִמְצֵאת בַּעֲלַת מוּם. 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. וּתְמוּרַת חַטָּאת דְּאִיתְפַּלְּגוֹן. הֵמִיר בּוֹ בִּשְׁלֹשָׁה עָשָׂר. רִבִּי זְעוּרָה אָמַר. תְּמוּרָתוֹ קְרֵיבָה שְׁלָמִים. רִבִּי שְׁמוּאֵל בַּר רַב יִצחָק אָמַר. אֵין תְּמוּרָתוֹ קְרֵיבָה שְׁלָמִים. 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. וְשֶׁעִיבְּרָה שְׁנָתָהּ. כַּיי דְּאָמַר רַב חִסְדָּא. בְּשֶׁעִיבְּרָה שְׁנָתוֹ בֵּין רִאשׁוֹן לַשֵׁינִי. רִבִּי הִילָא בְשֵׁם רִבִּי יוֹחָנָן. בְּשֵׁעִיבֵּר זְמַן כַּפָּרָתוֹ. וְשֶׁאָבְדָה וְנִמְצֵאת. (בַּעַל מוּם) [בְּרִי מּוּתָּר.] רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. אֵין לָךְ פֶּסַח גּוּפוֹ קָרֵב שְׁלָמִים אֶלָּא שֶׁאָבַד וְנִמְצָא מֵאַחַר שֶׁכִּיפְּרוּ הַבְּעָלִים. וּבַעֲלַת מוּם. רִבִּי זְעוּרָא בְעָא קוֹמֵי רִבִּי יָסָא. לֹא מִסְתַּבְּרָא בָהֵן בַּעַל מוּם דְּתַנִּינָן הָכָא בָּאֲבִיד הוּא. אָמַר לֵיהּ. אוֹף אֲנָא סְבַר כֵּן. 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.

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 when it was lost and another animal was designated in its stead. If then it is found before the afternoon of the 14 of Nisan, it remains dedicated but cannot be sacrificed since only one Pesaḥ is possible for one group. A sacrifice which could not be used for the intended purpose cannot be used anymore. 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 27:10 ). . After the time of slaughtering the Pesaḥ, it shall be brought as well-being offering after the 14th of Nisan automatically becomes dedication as well-being offering. ; the same holds for its substitute. 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 27:10 prescribes that the status of an (illegal) substitute of a sacrifice is that of the sacrifice for which it is substituted. But this condition cannot be fulfilled for a reparation sacrifice since for one obligation only one sacrifice is possible. Therefore it is decreed (Mishnsh Temurah 3:3) that in all cases the substitute of a reparation sacrifice (in contrast to substitutes of purification sacrifices) should be sent to graze until it becomes unusable, then be sold, and for the money one shall buy elevation sacrifices. The question is why, if the animal was lost and only found after the original had been sacrificed, it cannot be used directly as elevation sacrifice. No answer is given. As S. Liebermann points out, in the opinion of Tosaphot (73a, s.v. אשם ), by biblical standards any substitute of a reparation sacrifice could be brought as elevation offering and the circuitous route via grazing is purely rabbinic; since the original rule does not mention exceptions, the question should not have been asked. ? mentioned in the Mishnah: this is the afternoon of the Fourteenth of Nisan. Therefore, in the following, “Thirteenth” really means “Thirteenth and morning of Fourteenth”, and “Fourteenth” means “Afternoon of the Fourteenth”. 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. If he substituted for it on the Thirteenth, Rebbi Zeˋira said, the substitute is brought as a well-being offering animal which is not used automatically is that of well-being sacrifice. ; 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 ? 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 automatically reverts to that of well-being sacrifice after the 14 th of Nisan. . There4 : 1 . , we have stated: “The offspring of a purification offering but since only its mother can be sacrificed, it may neither be redeemed nor used for any other sacrifice. , and the substitute of a purification offering, and a purification offering whose owner died 1:1 ). , …, and whose year has passed, and which was lost and found, defective.” is brought as well-being offering, but those put out to graze follow the same rules in both cases. “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 4:14 ) and that of a prince (Lev. 4:23 ) a ram. He holds that a dedication against the rules is void. 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 also quoted in the Babli, Temurah 16a . : “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 does not state that there is no dedication. 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 1:3 , 10 ). The dedication of a female is valid as gift to the Temple but invalid as sacrifice; therefore the animal has to be given to the Temple to be sold for its benefit. (A matter of dispute in the Babli, Temurah 20a/b .) R. Jeremiah may also hold that the value of the animals is dedicated to the Temple, but this does not imply any sacrificial status. . “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 animal which is not used automatically is that of well-being sacrifice. ; Rebbi Samuel ben Rav Isaac said, the substitute is not brought as a well-being offering. “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 automatically reverts to that of well-being sacrifice after the 14 th of Nisan. . “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. “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. “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. 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 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. He should bring the one he chooses following the words of the Sages. Rebbi Yose says, it is meritorious to sacrifice the first one, but if the second is better he should sacrifice that one and the first one shall graze until it becomes unusable, then be sold, and he shall bring for its value well-being offerings on the Sixteenth.” The excess sacrifice cannot be brought before the Sixteenth since the Fifteenth is a holiday and only obligatory sacrifices are permitted on that day. No commentary known to me addresses the problem that first it is required that the animal graze for an indeterminate period but then be sacrificed on short notice on the second day after the first sacrifice. Probably one should read the text as “not before 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 automatically reverts to that of well-being sacrifice after the 14 of Nisan. , as it was stated 22b , has a completely different tradition. One may not emend the Yerushalmi according to the Babli, in particular in this case where R. Salomon Adani in his commentary מלאכת שלמה to the Mishnah quotes the Yerushalmi from a Yemenite ms. in the form given here. : “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 1:6 ), if the money was lost and only found after a substitute animal had been offered, it has to be destroyed in a way in which nobody could have future usufruct of any kind, such as throwing the coins into the Dead Sea where the metal will quickly be dissolved. .”

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: 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.

MISHNAH: If he dedicates a female as his Pesaḥ or a two year old male 12:5 requires a male yearling, the dedications as Pesaḥ are invalid. Since the animal never was a Pesaḥ, the rule that a dedication of Pesaḥ implies a dedication as well-being offering cannot be applied. , 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 was left without subscribers; i. e., the son was not a subscriber to his father’s Pesaḥ ( Tosephta 9:17 ). . 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 automatically reverts to that of well-being sacrifice after the 14 th of Nisan. ”? Explain it if he dedicated coins.

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: 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.

MISHNAH: If a Pesaḥ was mingled with sacrifices mixed with well-being sacrifices is brought as well-being sacrifice on the 16th of Nisan. , 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 and firstlings is identical. The majority disagrees since firstlings may be eaten during two days and the night in between but a Pesaḥ only half a night. . HALAKHAH: 3:2 ( ם ) Notes 28–36. Sabbatical produce must be consumed by humans, Second Tithe money must be used to buy produce to be eaten in purity at the place of the Temple. The situation is similar to that of a Pesaḥ mingled with a firstling; the question is whether the disagreement of R. Simeon and the rabbis carries over to tithes and Sabbatical produce. 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 1:14. “They should be roasted before nightfall”. : “One roasts meat, onion, or egg only that they should be roasted“, but we have stated: 1:15, contradicting the preceding Mishnah unless one accepts R. Mana’s argument (which is that of his father R. Jonah). “One lowers the Pesaḥ into the oven at nightfall.”

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: אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי נָתָן הִיא. דְּרִבִּי נָתָן אָמַר. יוֹצְאִין בִּזְרִיקָה בְלֹא אֲכִילָה. תַּנֵּי בַּר קַפָּרָא. יָפָה שְׁתִיקָה לַחֲכָמִים. קַל וָחוֹמֶר לַטִּיפְּשִׁים. וְכֵן שְׁלֹמֹה אוֹמֵר. גַּם אֱוִיל מָחֲרִישׁ חָכָם יֵחָשֵׁב. וְאֵין צוֹרֶךְ לוֹמַר. חָכָם מַחֲרִישׁ.

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 is by burning outside the sacred domain. , 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 it is not part of the manuscript text. It is obvious that this Mishnah was copied twice; the text of the second version is that of the Babli and Maimonides. Since the Mishnah is not discussed, it is impossible to decide between the versions. Maimonides declares the Mishnah to be obvious and not in need of explanation. . 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 was slaughtered first, which makes his redundant. ; 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 the slaughter of the first makes his redundant. , 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 were commingled, each group must have at last n members so that one member of each group joins another. They all have to make the declaration formulated in the previous Mishnah. . HALAKHAH: Rebbi Joḥanan said, this since the blood of their sheep was correctly poured on the altar, even though it turned out that they could not eat from it. is Rebbi Nathan’s, since Rebbi Nathan said, one fulfills one’s obligation by pouring without eating. Bar Qappara stated: Silence behoves the Sages, and so much more the fools. And also Solomon says. 17:28 . , also a silent dolt is considered to be wise, and it is not necessary to say, a silent sage.

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: 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.

MISHNAH: If the Pesaḥim of two people were intermingled They cannot simply re-subscribe each to one of the animals since then the dedicated Pesaḥim would for a moment be left without subscribers and therefore disqualified. , each of them takes one, and each one invites another from the street to subscribe with him were intermingled and one may apply the rule spelled out in Mishnah 11. . 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: belongs to a group of at least 2 subscribers and therefore should be treated following Mishnah 11. A minimally invasive emendation would be to read in R. Joḥanan ’s statement: “This is not R. Jehudah’s.” 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.”