Pesachim 124

בטומאת בשר היכא הותרה אלא פשיטא בטומאת גברי והיכא הותרה מכללה בציבור

in the case of uncleanness of the flesh; where was it permitted? Hence it obviously refers to uncleanness of the person, and where was it permitted? In the case of a community?<span class="x" onmousemove="('comment',' V. supra 61b, p. 307, n. 5.');">¹</span>

רישא בטומאת בשר סיפא בטומאת גברי אין שם טומאה קפריך

Thus the first clause refers to uncleanness of flesh, while the second clause refers to the uncleanness of the person? - Yes: he argues from the designation of uncleanness. Alternatively, the whole refers to uncleanness of the flesh; and [as to the question,] where was it permitted? [It was] in [the case of] the uncleanness of the Paschal lamb.

ואיבעית אימא כולה בטומאת בשר והיכא הותרה בטומאת פסח דתנן פסח הבא בטומאה נאכל בטומאה שלא בא מתחילתו אלא לאכילה

For we learned: The Paschal lamb which comes [if offered] in uncleanness is eaten in uncleanness, for at the very outset it did not come for [aught] except to be eaten.<span class="x" onmousemove="('comment',' V. infra 76a.');">²</span> R'Huna son of R'Joshua raised an objection: If a Paschal lamb has passed its year<span class="x" onmousemove="('comment',' It became a year old on the first of Nisan, and was then set aside for the Passover sacrifice. Since a year is the extreme limit for such (v. Ex. XII, 5: a male of the first year) , it automatically stands to be a peace-offering, being unfit for its original purpose.');">³</span> and he [its owner] slaughtered it at its own time<span class="x" onmousemove="('comment',' I.e., on the eve of Passover.');">⁴</span>

מתיב רב הונא בריה דרב יהושע הפסח שעברה שנתו ושחטו בזמנו לשמו וכן השוחט אחרים לשם פסח בזמנו ר"א פוסל ורבי יהושע מכשיר

for its own purpose;<span class="x" onmousemove="('comment',' Sc. as a Passover offering. Thus he killed a peace-offering as a Passover sacrifice.');">⁵</span> and similarly, when a man kills other [sacrifices] as a Passover offering in its [own] time, - R'Eliezer disqualifies [it];<span class="x" onmousemove="('comment',' He infers this a minori: if an animal set aside for the Passover offering is disqualified if slaughtered in its time (on the eve of Passover) as a peace-offering, though if left until after Passover it must be offered as such; then how much the more is a peace-offering disqualified if killed on the eve of Passover as a Passover offering, seeing that if left over and not brought as a peace-offering at the time appointed for same, it cannot be brought as a Passover offering on Passover eve.');">⁶</span> while R'Joshua declares it fit.<span class="x" onmousemove="('comment',' For all sacrifices, except the Passover offering and the sin-offering, if sacrificed for another purpose, are fit. He too argues a minori: if during the rest of the year, when it is disqualified if slaughtered in its own' name (Sc. as a Passover sacrifice) , yet if others (i.e., peace-offerings) are slaughtered in its name they are fit (in accordance with the general rule stated at the beginning of this note) ; then in its own time, when it is of course fit if slaughtered in its own name, how much the more are others fit if killed in its name!');">⁷</span>

טעמא בזמנו הא שלא בזמנו כשר ואמאי נימא הואיל ובזמנו פוסל שלא בזמנו נמי פוסל

Thus the reason [that R'Eliezer disqualifies it] is that it i its own time, but [if it were slaughtered] at a different time<span class="x" onmousemove="('comment',' Lit., 'not in its time'.');">⁸</span> it is fit; yet why so? Let us say, Since he disqualifies [it]<span class="x" onmousemove="('comment',' This is the reading in cur. edd. Tosaf.'s reading is preferable: since it is disqualified, etc.');">⁹</span>

אמר רב פפא שאני התם דאמר קרא (שמות יב, כז) ואמרתם זבח פסח הוא הוא בהוייתו לא הוא לשום אחרים ולא אחרים לשמו

in its own time, he also disqualifies it at a different time?<span class="x" onmousemove="('comment',' Now that R. Hisda accepts the argument of 'since' where this results in greater stringency.');">¹⁰</span> - Said R'Papa. There it is different, because Scripture saith, Then ye shall say, The sacrifice of the Lord's passover it is:<span class="x" onmousemove="('comment',' Ibid. 27.');">¹¹</span>

בזמנו שהוא פסול לשום אחרים אחרים פסולין לשמו שלא בזמנו שהוא כשר לשום אחרים אחרים כשרים לשמו

let it retain i own nature:<span class="x" onmousemove="('comment',' Lit., 'it is in its own being'. Hu ('it is') is an emphatic assertion that it must always retain its own peculiar nature, as explained in the text.');">¹²</span> neither may it be [slaughtered] in the name of other [sacrifices], nor may others [be slaughtered] in its name; in its time<span class="x" onmousemove="('comment',' Sc. the eve of Passover.');">¹³</span> when it is disqualified [if slaughtered] in the name of others, others are disqualified [if slaughtered] in its name; at a different time, when it is fit [if slaughtered] in the name others, others are fit [if slaughtered] in its name.

ר' שמלאי אתא לקמיה דרבי יוחנן א"ל ניתני לי מר ספר יוחסין א"ל מהיכן את א"ל מלוד והיכן מותבך בנהרדעא א"ל אין נידונין לא ללודים ולא לנהרדעים וכל שכן דאת מלוד ומותבך בנהרדעא כפייה וארצי

R'Simlai came before R'Johanan [and] requested him, Let the Master teach me the Book of Genealogies.<span class="x" onmousemove="('comment',' A commentary on Chronicles, presumably so called because of the many genealogical lists it contains.');">¹⁴</span> Said he to him, Whence are you? - He replied, From Lod.<span class="x" onmousemove="('comment',' Lydda in southern Palestine. [The original home of R. Simlai, v. Hyman, Toledoth, p. 1151.]');">¹⁵</span> And where is your dwelling?

א"ל ניתנייה בג' ירחי שקל קלא פתק ביה א"ל ומה ברוריה דביתהו דר"מ ברתיה דר"ח בן תרדיון דתניא תלת מאה שמעתתא ביומא מג' מאה רבוותא ואפ"ה לא יצתה ידי חובתה בתלת שנין ואת אמרת בתלתא ירחי

In Nehardea.<span class="x" onmousemove="('comment',' The famous academy town on the Euphrates in Babylonia. It is fully discussed in Obermeyer, Landshaft, pp. 244ff.');">¹⁶</span> Said he to him, We do not discuss it<span class="x" onmousemove="('comment',' So. cur. edd. Var. lec.: we do not teach it.');">¹⁷</span> either with the Lodians or with the Nehardeans, and how much more so with you, who are from Lod and live in Nehardea!<span class="x" onmousemove="('comment',' Probably he was simply putting him off.');">¹⁸</span>

כי שקיל ואזיל א"ל רבי מה בין לשמו ושלא לשמו לאוכליו ושלא לאוכליו

But he urged<span class="x" onmousemove="('comment',' Lit., 'compelled'.');">¹⁹</span> him, and he consented, Let us learn it in three months, he proposed. [Thereupon] he took a clod and threw it at him, saying, If Beruriah, wife of R'Meir [and] daughter of R'Hanina B'Teradion, who studied three hundred laws from three hundred teachers in [one] day, could nevertheless not do her duty<span class="x" onmousemove="('comment',' I.e., study it adequately.');">²⁰</span>

א"ל הואיל וצורבא מרבנן את תא ואימא לך לשמו ושלא לשמו פסולו בגופו לאוכליו ושלא לאוכליו אין פסולו בגופו

in three years, yet you propose [to do it] in three months! As he was going he said to him, Master, What is the difference between [a Passover sacrifice which is offered both] for its own purpose and for a different purpose, and [one that is offered both] for those who can eat it and for those who cannot eat it?<span class="x" onmousemove="('comment',' Why is it disqualified in the first case but fit in the second?');">²¹</span> - Since you are a scholar, he answered him, come and I will tell you.

לשמו ושלא לשמו א"א לברר איסורו לאוכליו ושלא לאוכליו אפשר לברר איסורו

[When it is killed] for its own purpose and for another purpose, its disqualification is in [respect of] itself;<span class="x" onmousemove="('comment',' The illegitimate intention is in respect of the sacrifice itself.');">²²</span> [when he kills it] for those who can eat it and for those who cannot eat it, its disqualification is no [respect of] itself; [when it is] for its own purpose and for another purpose, it is impossible to distinguish i prohibition;<span class="x" onmousemove="('comment',' I.e., you cannot say this portion of the animal was sacrificed for its own purpose, and that portion for another purpose.');">²³</span> [when it is] for those who can eat it and for those who cannot eat it, it is possible to distinguish its interdict.<span class="x" onmousemove="('comment',' It is possible to allocate separately the share for those who cannot eat it.');">²⁴</span>

לשמו ושלא לשמו ישנו בד' עבודות לאוכליו ושלא לאוכליו אינו בארבע עבודות לשמו ושלא לשמו ישנו בציבור כביחיד לאוכליו ושלא לאוכליו אינו בציבור כביחיד

[Sacrificing] for its own purpose and for another purpose applies to the four services;<span class="x" onmousemove="('comment',' V. Mishnah 58b.');">²⁵</span> for those who can eat it and for those who cannot eat it, does not apply to the four services.<span class="x" onmousemove="('comment',' An intention with respect to the eaters expressed or conceived at the sprinkling has no effect, v. supra p. 306, n. 1.');">²⁶</span> [The disqualification of sacrificing] for its own purpose and for another purpose applies to the community as to an individual;<span class="x" onmousemove="('comment',' I.e., both to private and to public sacrifices.');">²⁷</span>

רב אשי אמר פסולו בגופו וא"א לברר איסורו חדא מילתא היא דמה טעם אמר פסולו בגופו משום דא"א לברר איסורו

for those who can eat it and for those who cannot eat it, does not apply to the community as to an individual.<span class="x" onmousemove="('comment',' Intention in respect to eaters has effect only in the case of the Passover sacrifice, which is a private one, and in no others.');">²⁸</span> R'Ashi said: [That] its disqualification is intrinsic and [that] it is impossible to distinguish its prohibition are [one and] the same thing. For why does he say [that]<span class="x" onmousemove="('comment',' [MS.M.: 'For why is'].');">²⁹</span>

אמר רמי בר רב יודא א"ר מיום שנגנז ספר יוחסין תשש כחן של חכמי' וכהה מאור עיניהם

its disqualification is intrinsic? Because it is impossible to distinguish its prohibition. Rami the son of Rab Judah said: Since the day that the Book of Genealogies was hidden,<span class="x" onmousemove="('comment',' This probably means either suppressed or forgotten; perhaps destroyed.');">³⁰</span>

אמר מר זוטרא (דברי הימים א ח, לח) בין אצל לאצל טעינו ד' מאה גמלי דדרשא

the strength of the Sages has been impaired and the light of their eyes has been dimmed.<span class="x" onmousemove="('comment',' Rashi: it contained the reasons for many Scriptural laws which have been forgotten.');">³¹</span> Mar Zutra said, Between 'Azel' and 'Azel' they were laden with four hundred camels of exegetical interpretations!<span class="x" onmousemove="('comment',' I.e., on the passage commencing with 'And Azel had six sons' (I Chron. VIII, 38) and ending with 'these were the sons of Azel' (Ibid. IX, 44) there were such an enormous number of different interpretations! This too, of course, is not to be understood literally.');">³²</span> It was taught: Others<span class="x" onmousemove="('comment',' 'Others' frequently refers to R. Meir, v. Hor. 13b, and does refer to him here, as is evident from the text infra.');">³³</span>

תניא אחרים אומרים הקדים מולים לערלים כשר ערלים למולים פסול מאי שנא מולין לערלים דכשר דכולה ערלה בעינן וליכא ערלים למולין נמי כולה ערלה בעינן וליכא

say, If he put the circumcised before the uncircumcised,<span class="x" onmousemove="('comment',' I.e., if he first intended it for the former and then for the latter.');">³⁴</span> it is fit; the uncircumcised before the circumcised, it is disqualified. Wherein does [the case where he put] circumcised before uncircumcised differ, that it is fit, - because we require [them to be] all uncircumcised:<span class="x" onmousemove="('comment',' In order to disqualify the sacrifice.');">³⁵</span> then [where he put] the uncircumcised before the circumcised too, we require all [to be] uncircumcised, which is absent?