Pesachim 12

Chapter 12

א שהרי משה עומד בפסח ראשון ומזהיר על הפסח שני שנאמר (במדבר ט, ב) ויעשו בני ישראל את הפסח במועדו וכתיב (במדבר ט, ו) ויהי אנשים אשר היו טמאים לנפש אדם
1 Because lo! Moses was standing on the First Passover and giving instructions about the Second Passover,<span class="x" onmousemove="('comment',' I.e., the Passover celebrated on the fourteenth of the second month by those who were unable to celebrate it at the proper time.');"><sup>1</sup></span> as it is said, Moreover, let the children of Israel keep the passover in its appointed season;<span class="x" onmousemove="('comment',' Num. IX, 2.');"><sup>2</sup></span>
ב ור' שמעון בן גמליאל אמר לך איידי דאיירי במילי דפסחא מסיק להו לכל מילי דפסחא
2 and it is written, And there were certain men, who were unclean by the dead body of a man.<span class="x" onmousemove="('comment',' Ibid. 6. The narrative relates how Moses gave instructions about the second Passover, vv. 9 seq.');"><sup>3</sup></span> And R'Simeon B'Gamaliel?<span class="x" onmousemove="('comment',' How does he refute this proof?');"><sup>4</sup></span>
ג מאי טעמא דרשב"ג שהרי משה עומד בראש החדש ומזהיר על הפסח שנאמר (שמות יב, ב) החדש הזה לכם ראש חדשים וכתיב דברו אל כל עדת ישראל לאמר בעשור לחדש הזה ויקחו להם איש שה לבית אבות וגו'
3 - He answers you: Because he was engaged in the laws of Passover, he instructed them<span class="x" onmousemove="('comment',' Lit., 'completed for them'.');"><sup>5</sup></span> in all the laws of Passover.
ד ממאי דבריש ירחא קאי דילמא בארבעה בירחא או בחמשה בירחא קאי
4 What is R'Simeon B'Gamaliel's reason? Because lo! Moses was standing at the beginning of the month and giving orders about the Passover, as it is said, This month shall be unto you the beginning of months: it shall be the first month of the year to you.<span class="x" onmousemove="('comment',' Ex. XII, 2f.');"><sup>6</sup></span>
ה אלא אמר רבה בר שימי משמיה דרבינא מהכא (במדבר ט, א) וידבר י"י אל משה במדבר סיני בשנה השנית בחדש הראשון וכתיב (במדבר ט, ב) ויעשו בני ישראל את הפסח במועדו הכא נמי ממאי דבריש ירחא קאי דילמא בארבעה בירחא או בחמשה בירחא קאי
5 And it is written, Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to their father's houses, etc.<span class="x" onmousemove="('comment',' Ex. XII, 2f.');"><sup>6</sup></span> But how do you know that he was standing at the beginning of the month; perhaps he was standing on the fourth or the fifth of the month?
ו אמר רב נחמן בר יצחק אתיא מדבר ממדבר כתיב הכא (במדבר א, א) במדבר סיני וכתיב התם (במדבר א, א) וידבר י"י אל משה במדבר סיני באהל מועד באחד לחדש השני מה להלן בראש חדש אף כאן בראש חדש
6 Rather, said Rabbah B'Shimi in Rabina's name, [It is deduced] from here: And the Lord spake unto Moses in the wilderness of Sinai, in the first month of the second year;<span class="x" onmousemove="('comment',' Num. IX, 1.');"><sup>7</sup></span> and it is written, Moreover let the children of Israel keep the passover in its appointed season.<span class="x" onmousemove="('comment',' And from the beginning of the month until Passover is two weeks.');"><sup>8</sup></span>
ז וניכתוב ברישא דחדש ראשון והדר ניכתוב דחדש שני אמר רב מנשיא בר תחליפא משמיה דרב זאת אומרת אין מוקדם ומאוחר בתורה
7 But here too, how do you know that he was standing at the beginning of the month: perhaps he was standing on the fourth or the fifth of the month? - Said R'Nahman B'Isaac: [The implication of] 'wilderness' [here] is learned from 'wilderness' [elsewhere]. Here it is written, 'in the wilderness of Sinai',' while there is written, And the Lord spake unto Moses in the wilderness of Sinai, in the tent of meeting, on the first day of the second month:<span class="x" onmousemove="('comment',' Num. I, 1.');"><sup>9</sup></span>
ח אמר רב פפא לא אמרן אלא בתרי ענייני אבל בחד עניינא מאי דמוקדם מוקדם ומאי דמאוחר מאוחר דאי לא תימא הכי כלל ופרט אין בכלל אלא מה שבפרט דילמא פרט וכלל הוא
8 just as there [it was] at the beginning of the month, so here too at the beginning of th month. Now, let [the events of] the first month be written first, and then that of the second month?<span class="x" onmousemove="('comment',' Num. I, 1ff is chronologically a month later than IX. 1ff; why is it not written in that order?');"><sup>10</sup></span>
ט ותו פרט וכלל נעשה כלל מוסף על הפרט דילמא כלל ופרט הוא
9 - Said R'Menasia B'Tahlifa in Rab's name: This proves that there is no chronological order<span class="x" onmousemove="('comment',' Lit., 'earlier and later'.');"><sup>11</sup></span> in the Torah.
י אי הכי אפילו בתרי ענייני נמי הניחא למאן דאמר כלל ופרט המרוחקין זה מזה אין דנין אותו בכלל ופרט שפיר אלא למאן דאמר דנין מאי איכא למימר
10 R'Papa observed: This was said only of two subjects; but in the same subject what is earlier is earlier and what is later is later. For should you not say thus, [how, then, apply the principle that] when a general proposition is followed by a particular specification the general proposition comprises only what is contained in the particular specification; perhaps it is a particular specification followed by a general proposition! Moreover, [it is a principle that] when a particular specification is followed by a general proposition, the generalizatio becomes an addition to the specification,<span class="x" onmousemove="('comment',' So as to include all things implied in the generalization.');"><sup>12</sup></span>
יא אפילו למ"ד דנין הני מילי בחד עניינא אבל בתרי ענייני אין דנין:
11 [here too] perhaps it is a generalization followed by a particularization! But if so, the same [question] applies even to two subjects? Now, that is well on the view that [when] a generalization and a specification [are] at a distance from each other, we do not interpret<span class="x" onmousemove="('comment',' Lit., 'judge'.');"><sup>13</sup></span>
יב אמר רב יהודה אמר רב הבודק צריך שיבטל מאי טעמא אי נימא משום פירורין הא לא חשיבי
12 them as a generalization followed by a specification, then it is correct. But on the view that we do interpret [them thus], what can be said?<span class="x" onmousemove="('comment',' v. B.K. 85a.');"><sup>14</sup></span>
יג וכי תימא כיון דמינטר להו אגב ביתיה חשיבי והתניא סופי תאנים ומשמר שדהו מפני ענבים סופי ענבים ומשמר שדהו מפני מקשאות ומפני מדלעות
13 - Even on the view that we do interpret, that is only [when they occur] in the same subject; but [when] in two subjects we do not interpret [them thus]. Rab Judah said in Rab's name: He who searches [for leaven] must [also] declare it null.<span class="x" onmousemove="('comment',' I.e., of no account and valueless and free to all.');"><sup>15</sup></span>
יד בזמן שבעל הבית מקפיד עליהן אסורין משום גזל וחייבין במעשר בזמן שאין בעל הבית מקפיד עליהן מותרין משום גזל ופטורין משום מעשר
14 What is the reason? Shall we say [it is] because of crumbs<span class="x" onmousemove="('comment',' Which may escape his search.');"><sup>16</sup></span>
טו אמר רבא גזירה שמא ימצא גלוסקא יפה ודעתיה עילויה וכי משכחת ליה לבטליה
15 - but they are of no value?<span class="x" onmousemove="('comment',' They are therefore null in any case.');"><sup>17</sup></span> And should you answer, since they are guarded in virtue of his house,<span class="x" onmousemove="('comment',' When he guards his house he ipso facto guards these crumbs.');"><sup>18</sup></span>
טז דילמא משכחת ליה לבתר איסורא ולאו ברשותיה קיימא ולא מצי מבטיל דא"ר אלעזר שני דברים אינן ברשותו של אדם ועשאן הכתוב כאילו ברשותו ואלו הן בור ברשות הרבים וחמץ משש שעות ולמעלה
16 they are of account, surely it was taught: [If there are in a man's field] late figs, while he guards his field on account of the grapes; or if there are late grapes, while he guar his field on account of his cucumbers and gourds,<span class="x" onmousemove="('comment',' The late figs and grapes which remain after the harvest never fully ripen. Here they are in a field which is guarded from intruders not for their sake but because it contains other crops yet to be gathered.');"><sup>19</sup></span> when the owner is particular about them, they are forbidden [to a stranger] as theft and are subject to tithes; when the owner is not particular about them, they are not forbidden as theft and are exempt from tithe!<span class="x" onmousemove="('comment',' Because they are regarded as ownerless, and such are exempt from tithe. Thus though they are incidentally guarded, that does not give them any value, and the same should apply here. texukd');"><sup>20</sup></span>
יז וניבטליה בארבע וניבטליה בחמש כיון דלאו זמן איסורא הוא ולאו זמן ביעורא הוא דילמא פשע ולא מבטל ליה
17 - Said Raba: It is a preventive measure, lest he find a tasty loaf<span class="x" onmousemove="('comment',' , a loaf made from a special brand of white flour.');"><sup>21</sup></span> and [set] his mind upon it.<span class="x" onmousemove="('comment',' To keep it until after Passover.');"><sup>22</sup></span> Then let him annul it when he finds it? - He may find it after the interdict [commences], and then it does not stand in his ownership and [so] he cannot annul it. For R'Eleazar said: Two things are not in a man's ownership, yet the Writ regarded them as though they were in his ownership. And these are they: a pit in public ground<span class="x" onmousemove="('comment',' He who digs a pit in public ground is responsible for any damage it may cause, as though it were his property, though actually it is not.');"><sup>23</sup></span> and leaven from six hours<span class="x" onmousemove="('comment',' I.e., noon.');"><sup>24</sup></span> and onwards.<span class="x" onmousemove="('comment',' One is culpable for its presence in his house then, though technically speaking it is no longer his.');"><sup>25</sup></span> Then let him annul it at the fourth or the fifth [hour]?<span class="x" onmousemove="('comment',' I.e., any time in the morning before noon, when it is still his. Why particularly the preceding evening, when he is making the search?');"><sup>26</sup></span> - Since it is neither the time of the prohibition nor the time of searching, he may transgress and not annul it.
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