Pesachim 118

(ויקרא יד, כ) והעלה הכהן את העולה שהעלה כבר

And the priest shall [have] offer[ed] the burnt offering.<span class="x" onmousemove="('comment',' Lev. XIV, 20; the bracketed additions show the meaning which the verse is capable of bearing, by treating as a pluperfect, beside its usual and obvious meaning.');">¹</span> [implying], that which he has already offered.<span class="x" onmousemove="('comment',' Hence although the sin-offering should come before the burnt-offering, yet the possible meaning of this verse teaches that even if the order is reversed it is valid. Therefore we can explain the present Baraitha as meaning that he had already sacrificed his burnt-offering.');">²</span>

אמר ליה רב שמן בר אבא לרב פפא לדידך דאמרת מעלה ומלינה בראשו של מזבח קיימין ועבדינן מילתא לכהנים דאתו בה לידי תקלה דסברי דיומיה הוא ואתו לאקטורי אמר ליה כהנים זריזין הן

R'Shaman B'Abba said to R'Papa: According to you who maintain [that] he takes it up and keeps it overnight on the top of the altar, shall we arise and do a thing to the priests whereby they may come to a stumbling-block, for they will think it is of that day. and thus come to burn it?<span class="x" onmousemove="('comment',' During the night the limbs of the sacrifices of the previous day are burnt, all before the tamid of the following morning. Here, however, the animal sin-offering which was kept untouched overnight must be burnt after the morning tamid, whereas the priest may confuse it with the rest and burn it before.');">³</span>

אמר ליה רב אשי לרב כהנא ואמרי לה רב הונא בריה דרב נתן לרב פפא והא כמה דלא מתקטרי אמורין כהנים לא מצו אכלי בשר דתניא יכול יהו כהנים רשאין בחזה ושוק קודם הקטרת אמורין תלמוד לומר (ויקרא ז, לא) והקטיר הכהן את החלב המזבחה והדר (ויקרא ז, לא) והיה החזה לאהרן ולבניו

- he priests are most careful, replied he. R'Ashi said to R'Kahana-others state, R'Huna the son of R'Nathan [said] to R'Papa: But as long as the emurim<span class="x" onmousemove="('comment',' V. Glos.');">⁴</span>

וכמה דכהנים לא אכלי בשר בעלים לא מתכפרי דתניא (שמות כט, לג) ואכלו אותם אשר כפר בהם מלמד שהכהנים אוכלים ובעלים מתכפרין

have not been burnt, the priests may not eat the flesh?<span class="x" onmousemove="('comment',' And in consequence atonement is incomplete, so that the owner may not partake of the Passover sacrifice in any case, if his sin-offering is left overnight.');">⁵</span> For it was taught: You might think that the priests should be permitted [to partake] of the breast and the thigh before the burning of the emurim: therefore it is stated, And the priest shall burn the fat upon the altar,<span class="x" onmousemove="('comment',' Lev. VII, 31.');">⁶</span>

אמר ליה כיון דלא אפשר עשאום כמי שנטמאו או שאבדו דתניא יכול נטמאו אמורין או שאבדו לא יהו כהנים זכאין בחזה ושוק תלמוד לומר (ויקרא ז, לא) והיה החזה לאהרן ולבניו מכל מקום

and then follows, but the breast shall be Aaron's and his sons'. And as long as the priests have not eaten [it], the owners obtain no atonement, for it was taught: And they shall eat those things wherewith atonement was made:<span class="x" onmousemove="('comment',' Ex. XXIX, 33.');">⁷</span>

רב כהנא רמי כתיב (שמות כג, יח) לא ילין חלב חגי עד בקר עד בוקר הוא דלא ילין הא כל הלילה כולה ילין וכתיב (ויקרא ו, ה) והקטיר עליה חלבי השלמים עליה השלם כל הקרבנות כולן

this teaches that the priests ea [it] and the owners obtain atonement! - Said he to him, Since it is impossible,<span class="x" onmousemove="('comment',' To burn the emurim after the evening tamid, on account of the affirmative precept of 'completion'.');">⁸</span> they [the emurim] are treated<span class="x" onmousemove="('comment',' Lit., 'they (the Sages) treated them'.');">⁹</span>

הוא מותיב לה והוא מפרק לה כשנתותרו

as though they were defiled or lost. For it was taught: You might think that if the emurim were defiled or lost, the priests have no right to the breast or the thigh, therefore it is stated, 'But the breast s be Aaron's and his sons', in all cases.

רמי לי' רב ספרא לרב כתיב (שמות לד, כה) לא ילין לבקר זבח חג הפסח לבקר הוא דלא ילין הא כל הלילה ילין והכתיב (במדבר כח, י) עולת שבת בשבתו ולא עולת חול בשבת ולא עולת חול ביום טוב

R'Kahana opposed [two verses]: It is written, neither shall the fat of My feast remain all night until the morning:<span class="x" onmousemove="('comment',' Ex. XXIII, 18.');">¹⁰</span> [thus] it is only 'until the morning' that 'it shall not remain all night,' but it may be kept for whole night;<span class="x" onmousemove="('comment',' I.e.,the priest has the whole night in which to burn the fat, providing that nothing is left by the morning.');">¹¹</span>

אמר ליה כבר רמייה ניהליה רב אבא בר חייא לר' אבהו ושני ליה הכא בארבעה עשר שחל להיות בשבת עסקינן דחלבי שבת קריבין ביום טוב

but it is written, and he shall burn thereon the fat of the peace-offerings,<span class="x" onmousemove="('comment',' Lev. VI, 5.');">¹²</span> [implying,] after it complete all the sacrifices?<span class="x" onmousemove="('comment',' V. supra 58b. Thus nothing may be done after the evening tamid.');">¹³</span>

אמר ליה משום דחלבי שבת קריבין ביום טוב אנן ניקו ונימא ליה דהאי קרא בארבעה עשר שחל להיות בשבת הוא דכתיב אמר ליה שבקיה לקרא דהוא דחיק ומוקים אנפשיה:

He raised the difficulty; and he himself answered it: That is where they were left over.<span class="x" onmousemove="('comment',' Of the sacrifices whose blood was sprinkled before the evening tamid. Immediately the blood is sprinkled the fat etc. is ready for burning on the altar, and therefore even if it is delayed, its ultimate burning during the night is regarded as following the tamid of the previous morning, not that of the evening.');">¹⁴</span> R'Safra pointed out a contradiction to Raba: It is written, neither shall the sacrifice of the feast of the Passover be left unto the morning:<span class="x" onmousemove="('comment',' Ex. XXXIV, 25.');">¹⁵</span>

<big><strong>מתני׳</strong></big> הפסח ששחטו שלא לשמו וקבל והלך וזרק שלא לשמו או לשמו ושלא לשמו או שלא לשמו ולשמו פסול

thus it is only 'unto the morning' that 'it shall not be left,' but it ma kept all night;<span class="x" onmousemove="('comment',' During which the altar portions of the Passover sacrifice are burnt. Although these, strictly speaking, belong to a sacrifice which has been offered on a weekday, i.e., the fourteenth, yet they may be burnt on the night of the Festival.');">¹⁶</span> but it is written, The burnt-offering of the Sabbath [shall be burnt] on its Sabbath,<span class="x" onmousemove="('comment',' Num. XXVIII, 10.');">¹⁷</span>

כיצד לשמו ושלא לשמו לשם פסח ולשם שלמים שלא לשמו ולשמו לשם שלמים ולשם פסח:

but not the burnt-offering of a weekday on the Sabbath, nor the burnt-offering of a weekday on a Festival? - Said he to him, R'Abba B'Hiyya has already pointed out this contradiction to R'Abbahu, and he answered him, We treat here of the case where the fourteenth falls on the Sabbath,<span class="x" onmousemove="('comment',' I.e., only then is the implication of the first verse applicable.');">¹⁸</span> for the fats of the Sabbath may be offered on the Festival.

<big><strong>גמ׳</strong></big> בעי רב פפא בעבודה אחת תנן או בשתי עבודות תנן

Said he to him, Because the fats of the Sabbath may be offered on the Festival, we are to arise and assume that this verse is written [only] in respect of the fourteenth which falls on the Sabbath?<span class="x" onmousemove="('comment',' Surely there is no warrant for this limitation.');">¹⁹</span> Leave the verse, he answered, for it is compelled to establish its own [particular] case.<span class="x" onmousemove="('comment',' Since there is a contradiction, the verse itself proves that it can only relate to this particular instance.');">²⁰</span>

בעבודה אחת תנן ורבי יוסי היא דאמר אף בגמר דבריו אדם נתפס

<big><b>MISHNAH: </b></big>IF A MAN SLAUGHTERED THE PASSOVER SACRIFICE FOR ANOTHER PURPOSE,<span class="x" onmousemove="('comment',' Lit., 'not for its own name', i.e., as a different sacrifice. E.g., when he killed it he stated that it was for a peace-offering, not for a Passover sacrifice.');">²¹</span> AND HE CAUGHT [THE BLOOD] AND WENT AND SPRINKLED IT FOR ANOTHER PURPOSE;<span class="x" onmousemove="('comment',' Slaughtering the sacrifice, catching the blood, going with it to the side of the altar where it is to be sprinkled, and sprinkling it, are regarded as four distinct services, any of which, if performed with an illegal intention, disqualifies the Passover sacrifice.');">²²</span>

דאי ר"מ הא אמר תפוס לשון ראשון

OR FOR ITS OWN PURPOSE AND FOR ANOTHER PURPOSE; OR FOR ANOTHER PURPOSE AND FOR ITS OWN PURPOSE;<span class="x" onmousemove="('comment',' I.e., one of the services was for its own sake and another was for a different purpose, in the order stated.');">²³</span> IT IS DISQUALIFIED. HOW IS 'FOR ITS OWN PURPOSE AND FOR ANOTHER PURPOSE' MEANT? IN THE NAME OF THE PASSOVER SACRIFICE [FIRST] AND [THEN] IN THE NAME OF A PEACE-OFFERING.' FOR ANOTHER PURPOSE AND FOR ITS OWN PURPOSE' [MEANS] IN THE NAME OF A PEACE-OFFERING [FIRST] AND [THEN] IN THE NAME OF THE PASSOVER-OFFERING. <big><b>GEMARA: </b></big>R'Papa<span class="x" onmousemove="('comment',' Rashal reads: Raba.');">²⁴</span> asked: Did we learn [of a dual intention expressed even] in respect to one service,<span class="x" onmousemove="('comment',' I.e., even if he declared at one of the services, e.g.,the slaughtering, that he was doing it for its own purpose and for another purpose.');">²⁵</span> or did we learn [only of a dual intention expressed] at two separate services? Did we learn [of a dual intention expressed even] in respect of one service, this being in accordance with R'Jose, who maintained, A man is responsible for<span class="x" onmousemove="('comment',' Lit., 'seized'.');">²⁶</span> his last words too;<span class="x" onmousemove="('comment',' v. supra 53b. Hence since his last words were illegal, the sacrifice is disqualified.');">²⁷</span> for if [it agreed with] R'Meir, surely he said, Seize [i.e., determine the matter by] the first expression;<span class="x" onmousemove="('comment',' Where the two parts of a man's statement are mutually exclusive, regard the first only.');">²⁸</span>