Pesachim 127

קשיא מליקה אמליקה קשיא הקטרה אהקטרה

Now [the rulings on] wringing are contradictory, [and the rulings on] burning [the fat] are contradictory? - Then according to your reasoning, let that [Baraitha] itself present a difficulty to you. For it teaches, 'They said [this] of nought except the Passover offering alone; and then it teaches, 'Whether he slaughters or he sprinkles or he wrings [a bird's neck] or he sprinkles [the blood of the bird]?<span class="x" onmousemove="('comment',' The last two refer to birds, hence not to the Passover offering, v. p. 321, n. 7.');">¹</span> [Say] rather, both are [according to] R'Simeon; [the rulings on] wringing are not contradictory: here<span class="x" onmousemove="('comment',' In the first Baraitha.');">²</span>

ולטעמיך תיקשי לך היא גופא דקתני לא אמרו אלא בפסח בלבד והדר תני אחד השוחט ואחד הזורק ואחד המולק ואחד המזה

it refers to the fourteenth,<span class="x" onmousemove="('comment',' As is distinctly stated. Then he is exempt, culpability being incurred on that day only for the Paschal lamb.');">³</span> while there it<span class="x" onmousemove="('comment',' In the second Baraitha.');">⁴</span> means during the Intermediate Days, and thus both the one and the other are [according to] R'Simeon, [The rulings on] the burning [of fat] too are not contradictory: it is dependent on Tannaim.

אלא הא והא ר"ש מליקה אמליקה לא קשיא כאן בארבעה עשר כאן בחולו של מועד ואידי ואידי ר"ש היא

For some compare burning to slaughtering,<span class="x" onmousemove="('comment',' Actually only slaughtering which includes sprinkling is mentioned in Ex. XXXIV, 25. (Thou shalt not slaughter the blood of etc.') , but some maintain that burning is the same.');">⁵</span> whilst others do not compare [them]. R'JUDAH SAID: THE [EVENING] TAMID TOO etc. What is R'Judah's reason? - He tells you: Scripture saith, [Thou shalt not slaughter the blood of] My sacrifice,<span class="x" onmousemove="('comment',' Ex. XXIII, 18; XXXIV, 25.');">⁶</span>

הקטרה אהקטרה נמי לא קשיא תנאי היא דאיכא דמקיש הקטרה לשחיטה ואיכא מאן דלא מקיש:

[implying] the sacrifice which is particularly assigned to Me; and which is that? the tamid. R'SIMEON SAID: [IF HE SLAUGHTERS] THE PASSOVER SACRIFICE [WITH LEAVEN] ON THE FOURTEENTH etc. What is R'Simeon's reason? - Because 'My sacrifice,' 'My sacrifice,' is written twice:<span class="x" onmousemove="('comment',' In Ex. XXIII, 18 and XXXIV, 25. h hjcz jcz hhjcz hhjcz');">⁷</span>

רבי יהודה אומר אף התמיד וכו': מאי טעמא דרבי יהודה אמר לך (שמות כג, יח) זבחי זבח המיוחד לי ומאי ניהו תמיד:

read it, 'a sacrifice,' 'My sacrifices'.<span class="x" onmousemove="('comment',' I.e., by transferring the yod () from one to the other, we have , , a 'sacrifice' referring to the Paschal lamb, and , 'My sacrifices', plural, referring to all others.');">⁸</span> For what law did the Divine Law divide them from one another and not write 'My sacrifices' [in one word]? To intimate: when there is 'a sacrifice' [viz. , the Paschal lamb], you are not liable on account of 'My sacrifices'; when there is no 'sacrifice,' you are liable for 'My sacrifices'.

ר"ש אומר הפסח בארבעה עשר וכו': מ"ט דר"ש דכתיב זבחי זבחי תרי זמני קרי ביה זבח זבחיי

[BUT IF HE KILLS THE PASSOVER OFFERING WITH LEAVEN] ON THE FESTIVAL, IF FOR ITS OWN PURPOSE, HE IS EXEMPT etc. The reason is that it is for a different purpose,<span class="x" onmousemove="('comment',' I.e., he explicitly states thus.');">⁹</span> but if it is unspecified, he i exempt. [Yet] why?

למאי הלכתא פלגינהו רחמנא מהדדי ולא כתב זבחיי למימר בזמן דאיכא זבח לא מחייב אזבחיי בזמן דליכא זבח מחייב אזבחיי:

The Passover offering during the rest of the year<span class="x" onmousemove="('comment',' I.e., at any time other than the eve of Passover.');">¹⁰</span> is a peace-offering!<span class="x" onmousemove="('comment',' Automatically. Why then is an explicit declaration required.');">¹¹</span> Can you then infer from this<span class="x" onmousemove="('comment',' Viz., that we do nevertheless require this explicit statement.');">¹²</span>

ובמועד לשמו פטור וכו': טעמא דשלא לשמו הא סתמא פטור

[that] the Passover offering during the rest of the year requires cancellation?<span class="x" onmousemove="('comment',' Lit., uprooting', 'eradicating'. I.e., it does not become a peace-offering automatically, but its character as a Passover offering must be explicitly cancelled.');">¹³</span> - Said R'Hiyya B'Gamada: It was thrown out from the mouth of the company<span class="x" onmousemove="('comment',' I.e., all the scholars unanimously declared.');">¹⁴</span> and they said: [The circumstances are] e.g. , that its owners were unclean by reason of a dead body and relegated to the second Passover,<span class="x" onmousemove="('comment',' V. Num. IX, 10ff.');">¹⁵</span>

אמאי פסח בשאר ימות השנה שלמים הוי שמעת מינה פסח בשאר ימות השנה בעי עקירה

so that while unspecified it [still] stands [to be sacrificed] as a Passover offering.<span class="x" onmousemove="('comment',' In the following month; therefore it is not a peace-offering automatically. But in other cases it is, and an explicit declaration is then unnecessary.');">¹⁶</span> <big><b>MISHNAH: </b></big>THE PASSOVER OFFERING IS SLAUGHTERED IN THREE DIVISIONS,<span class="x" onmousemove="('comment',' Irrespective of the number sacrificing.');">¹⁷</span> FOR IT IS SAID, AND THE WHOLE ASSEMBLY OF THE CONGREGATION OF ISRAEL SHALL KILL IT:<span class="x" onmousemove="('comment',' Ex. XII, 6.');">¹⁸</span>

אמר ר' חייא בר גמדא נזרקה מפי חבורה ואמרו כגון שהיו בעלים טמאי מת ונדחין לפסח שני דסתמיה לשום פסח קאי:

[I. E. ,] 'ASSEMBLY,' 'CONGREGATION,' AND 'ISRAEL.'<span class="x" onmousemove="('comment',' Each denotes a separate division.');">¹⁹</span> THE FIRST DIVISION ENTERED, THE TEMPLE COURT WAS FILLED, THEY CLOSED THE DOORS OF THE TEMPLE COURT, THEY SOUNDED A TEKI'AH, A TERU'AH, AND A TEKI'AH.<span class="x" onmousemove="('comment',' Teki'ah is a long, straight blast on the shofar (ram's horn) ; teru'ah is a series of three short consecutive blasts.');">²⁰</span>

<big><strong>מתני׳</strong></big> הפסח נשחט בשלש כתות שנאמר (שמות יב, ו) ושחטו אותו כל קהל עדת ישראל קהל ועדה וישראל נכנסה כת הראשונה נתמלאה העזרה נעלו דלתות העזרה תקעו הריעו ותקעו

THE PRIESTS STOOD IN ROWS, AND IN THEIR HANDS WERE BASINS<span class="x" onmousemove="('comment',' To receive the blood.');">²¹</span> OF SILVER AND BASINS OF GOLD; A ROW WHICH WAS ENTIRELY OF SILVER WAS OF SILVER, AND A ROW WHICH WAS ENTIRELY OF GOLD WAS OF GOLD: THEY WERE NOT MIXED; AND THE BASINS HAD NO [FLAT] BOTTOMS, LEST THEY PUT THEM DOWN AND THE BLOOD BECOME CONGEALED. THE ISRAELITE KILLED [THE LAMB], AND THE PRIEST CAUGHT [THE BLOOD]; HE HANDED IT TO HIS COLLEAGUE AND HIS COLLEAGUE [PASSED IT ON] TO HIS COLLEAGUE; AND HE RECEIVED THE FULL [BASIN] AND GAVE BACK THE EMPTY ONE.<span class="x" onmousemove="('comment',' After the blood had been sprinkled. Thus it was worked on the 'endless-chain' system.');">²²</span>

הכהנים עומדים שורות שורות ובידיהם בזיכי כסף ובזיכי זהב שורה שכולה כסף כסף ושורה שכולה זהב זהב לא היו מעורבין ולא היו לבזיכין שוליים שמא יניחום ויקרש הדם

THE PRIEST NEAREST THE ALTAR SPRINKLED IT ONCE OVER AGAINST THE BASE [OR THE ALTAR].<span class="x" onmousemove="('comment',' I.e., on the side which has a projecting base, viz., the north and west sides of the altar, v. Mid. III, 1.');">²³</span> THE FIRST DIVISION [THEN] WENT OUT AND THE SECOND ENTERED; THE SECOND WENT OUT AND THE THIRD ENTERED. AS THE MANNER OF THE FIRST [GROUP], SO WAS THE MANNER OF THE SECOND AND THE THIRD.

שחט ישראל וקבל הכהן נותנו לחבירו וחבירו לחבירו ומקבל את המלא ומחזיר את הריקן כהן הקרוב אצל המזבח זורקו זריקה אחת כנגד היסוד

THEY RECITED THE HALLEL;<span class="x" onmousemove="('comment',' Lit., 'praise', a liturgical passage at present consisting of Ps. CXIII-CXVIII. This was recited by each group.');">²⁴</span> IF THEY FINISHED IT<span class="x" onmousemove="('comment',' Before they finished sacrificing.');">²⁵</span> THEY REPEATED, AND IF THEY REPEATED [AND WERE NOT FINISHED YET], THEY RECITED IT A THIRD TIME, THOUGH THEY NEVER DID RECITE IT A THIRD TIME.

יצתה כת ראשונה ונכנסה כת שניה. יצתה שניה נכנסה שלישית כמעשה הראשונה כך מעשה השניה והשלישית קראו את ההלל אם גמרו שנו ואם שנו שלשו אע"פ שלא שלשו מימיהם ר' יהודה אומר מימיהם של כת שלישית לא הגיעו לאהבתי כי ישמע ה' מפני שעמה מועטין

R'JUDAH SAID: THE THIRD DIVISION NEVER REACHED<span class="x" onmousemove="('comment',' Lit., 'from the days of the third party they did not reach'.');">²⁶</span> 'I LOVE THAT THE LORD SHOULD HEAR' [ETC.],<span class="x" onmousemove="('comment',' Ps. CXVI, 1 seq.');">²⁷</span> BECAUSE THE PEOPLE FOR IT WERE FEW.

כמעשהו בחול כך מעשהו בשבת אלא שהכהנים מדיחים את העזרה שלא ברצון חכמים ר' יהודה אומר כוס היה ממלא מדם התערובת זרקו זריקה אחת על גבי המזבח ולא הודו לו חכמים

AS WAS DONE ON WEEK-DAYS SO WAS DONE ON THE SABBATH, SAVE THAT THE PRIESTS SWILLED THE TEMPLE COURT, [BUT] WITHOUT THE CONSENT OF THE SAGES. R'JUDAH SAID: HE [A PRIEST] USED TO FILL A GOBLET WITH THE MIXED BLOOD<span class="x" onmousemove="('comment',' The blood of many sacrifices which ran together.');">²⁸</span> [AND] HE SPRINKLED IT ONCE ON THE ALTAR; BUT THE SAGES DID NOT AGREE WITH HIM.

כיצד תולין ומפשיטין אונקליות של ברזל היו קבועים בכתלים ובעמודים שבהן תולין ומפשיטין כל מי שאין לו מקום לתלות ולהפשיט מקלות דקים וחלקים היו שם מניח על כתפו ועל כתף חבירו ותולה ומפשיט ר"א אומר י"ד

HOW DID THEY HANG UP [THE SACRIFICES] AND FLAY [THEM]? THERE WERE IRON HOOKS FIXED IN THE WALLS AND IN THE PILLARS, ON WHICH THEY SUSPENDED [THE SACRIFICES] AND FLAYED [THEM]. IF ANY ONE HAD NO PLACE TO SUSPEND AND FLAY, THERE WERE THERE THIN SMOOTH STAVES WHICH HE PLACED ON HIS SHOULDER AND ON HIS NEIGHBOUR'S SHOULDER, AND SO SUSPENDED [THE ANIMAL] AND FLAYED [IT]. R'ELIEZER SAID: WHEN THE FOURTEENTH