Pesachim 128

שחל להיות בשבת מניח ידו על כתף חבירו ויד חבירו על כתיפו ותולה ומפשיט קרעו והוציא את אימוריו נתנו במגיס והקטירן על גבי המזבח

FELL ON THE SABBATH, HE PLACED HIS HAND ON HIS NEIGHBOUR'S SHOULDER AND HIS NEIGHBOUR'S HAND ON HIS SHOULDER, AND HE [THUS] SUSPENDED [THE SACRIFICE] AND FLAYED [IT].<span class="x" onmousemove="('comment',' But the staves might not be used on that day.');">¹</span> THEN HE TORE IT AND TOOK OUT ITS EMURIM, PLACED THEM IN A TRAY AND BURNT THEM ON THE ALTAR'THE FIRST DIVISION WENT OUT AND SAT DOWN ON THE TEMPLE MOUNT,<span class="x" onmousemove="('comment',' If the fourteenth fell on the Sabbath, as they could not carry their sacrifices home and had to wait for the evening.');">²</span>

יצתה כת הראשונה וישבה לה בהר הבית שניה בחיל והשלישית במקומה עומדת חשיכה יצאו וצלו את פסחיהן:

THE SECOND [SAT] IN THE HEL,<span class="x" onmousemove="('comment',' A place within the fortification of the Temple (Jast.) ; v. Mid. I, 5.');">³</span> WHILE THE THIRD REMAINED IN ITS PLACE.

<big><strong>גמ׳</strong></big> א"ר יצחק אין הפסח נשחט אלא בג' כתות של שלשים שלשים בני אדם מ"ט קהל ועדה וישראל מספקא לן אי בבת אחת אי בזה אחר זה

WHEN IT GREW DARK THEY WENT OUT AND ROASTED THEIR PASCHAL LAMBS. <big><b>GEMARA: </b></big>R'Isaac said: The Passover offering was not slaughtered except in three divisions each consisting of thirty men.

הלכך בעינן שלש כתות של שלשים שלשים בני אדם דאי בבת אחת הא איכא ואי בזה אחר זה הא איכא הלכך בחמשין נמי סגיא דעיילי תלתין ועבדי עיילי עשרה ונפקי עשרה עיילי עשרה ונפקי עשרה:

What is the reason? 'Assembly' 'congregation,' and 'Israel' [are prescribed, and] we are doubtful whether [that means] at the same time or consecutively.<span class="x" onmousemove="('comment',' And each expression denotes a minimum of ten.');">⁴</span> Therefore we require three divisions each consisting of thirty men, so that if [it means] at the same time, they are there; and if consecutively, the are there.

נכנסה כת ראשונה וכו': איתמר אביי אמר ננעלו תנן רבא אמר נועלין תנן

Hence fifty [in all] too are sufficient, thirty entering and preparing [their sacrifices], then ten e and ten leave, [and another] ten enter and [another] ten leave. THE FIRST DIVISION ENTERED etc. It was stated, Abaye said: We learned, 'They [the doors] locked themselves';<span class="x" onmousemove="('comment',' Or, were locked-miraculously, without human agency.');">⁵</span>

מאי בינייהו איכא בינייהו למסמך אניסא אביי אמר ננעלו תנן כמה דעיילו מעלו וסמכינן אניסא רבא אמר נועלין תנן ולא סמכינן אניסא

Raba said, We learned: THEY LOCKED. Wherein do they differ? - They differ in respect of relying on a miracle.'

והא דתנן א"ר יהודה ח"ו שעקביא בן מהללאל נתנדה שאין עזרה ננעלת על כל אדם בישראל בחכמה וביראת חטא כעקביא בן מהללאל אביי מתרץ לטעמיה ורבא מתרץ לטעמיה אביי מתרץ לטעמיה אין בעזרה בשעה שננעלה על כל אדם בישראל בחכמה וביראת חטא כעקביא בן מהללאל רבא מתרץ לטעמיה אין בעזרה בשעה שנועלין אותה על כל ישראל בחכמה וביראת חטא כעקביא בן מהללאל

Abaye said, We learned, They locked themselves'; as many as entered, entered, and we rely on a miracle.<span class="x" onmousemove="('comment',' That the doors should shut themselves when sufficient had entered.');">⁶</span> Raba said, We learned, THEY LOCKED, and we do not rely on a miracle.

תנו רבנן מעולם לא נתמעך אדם בעזרה חוץ מפסח אחד שהיה בימי הלל שנתמעך בו זקן אחד והיו קוראין אותו פסח מעוכין

And as to what we learned, R'Judah said: Heaven forfend that Akabia B'Mehalallel was banned! for the wisdom and fear of sin to Akabia B'Mehalallel,<span class="x" onmousemove="('comment',' V. 'Ed. V, 6 for the whole discussion. 'Was never closed' - on the eve of Passover, at the sacrificing of the Paschal lambs.');">⁷</span> - Abaye explains Temple Court was never closed upon any man in Israel equal in it according to his view, [while] Raba explains it according to his view.

תנו רבנן פעם אחת ביקש אגריפס המלך ליתן עיניו באוכלוסי ישראל אמר ליה לכהן גדול תן עיניך בפסחים נטל כוליא מכל אחד ונמצאו שם ששים ריבוא זוגי כליות כפלים כיוצאי מצרים חוץ מטמא ושהיה בדרך רחוקה ואין לך כל פסח ופסח שלא נמנו עליו יותר מעשרה בני אדם והיו קוראין אותו פסח מעובין

Abaye explains it according to his view: there was none in the Temple Court when it closed itself upon every man in Israel like Akabia B'Mehalallel in wisdom and fear of sin. Raba explains it according to his view: There was none in the Temple Court when they closed it on all Israel like Akabia B'Mehalallel in wisdom and the fear of sin.

נטל כוליא הא בעי אקטורה דהדר מקטיר להו והכתיב (ויקרא ג, ה) והקטירו שלא יערב חלביו של זה בזה

Our Rabbis taught: No man was ever crushed in the Temple Court<span class="x" onmousemove="('comment',' In spite of the enormous crowds that thronged it.');">⁸</span> except on one Passover in the days of Hillel, when an old man was crushed, and they called it 'The Passover of the crushed'.

דהדר מקטיר להו חדא חדא והתניא (ויקרא ג, טז) והקטירם שיהא כולו כאחד אלא תפיסה בעלמא דשקיל מינייהו עד דיהבין ליה מידי אחרינא:

Our Rabbis taught: King Agrippa once wished to cast his eyes on the hosts of Israel.<span class="x" onmousemove="('comment',' I.e., to take a census of the Jewish people. This was an unpopular proceeding, as it was regarded as of unfortunate omen; cf. I Chron. XXI. In addition, a census was looked upon with suspicion as being the possible precursor of fresh levies and taxation, and the decision of Quirinius, the governor of Syria, to take a census in Judea (c. 6-7 C.E.) nearly precipitated a revolt; v. Graetz. History of the Jews (Eng. translation) II, ch. V. pp. 129 seq. According to Graetz (op. cit. p. 252) the present census was undertaken by Agrippa II in the year 66 C.E. as a hint to the Roman powers not to underrate the strength of the Jewish people, and therefore avoid driving them too far by the cruelty and greed of the Procurator, at that time Gessius Florus. Graetz assumes that an extra large number flocked to Jerusalem on that occasion, and it is then that the old man was suffocated. This however does not agree with the statement that the man was crushed in the days of Hillel, which is a far earlier date, Hillel having flourished or commenced his Patriarchate one hundred years before the destruction of the Temple, i.e., 30 B.C.E.');">⁹</span> Said he to the High Priest, Cast your eyes upon the Passover sacrifices.

כהנים עומדין שורות וכו': מאי טעמא אילימא דילמא שקלי דדהבא ומעיילי דכספא הכא נמי דילמא שקלי בר מאתן ומעיילי בר מאה אלא דהכי שפיר טפי:

He [thereupon] took a kidney from each, and six-hundred-thousand pairs of kidneys were found there, twice as many as those who departed from Egypt, excluding those who were unclean and those who were on a distant journey; and there was not a single Paschal lamb for which more than ten people had not registered; and they called it, 'The Passover of the dense throngs.' 'He took a kidney'! but it required burning [on the altar]? He burned them subsequently.<span class="x" onmousemove="('comment',' After the event.');">¹⁰</span>

ולא היו לבזיכין שוליים וכו': תנו רבנן כל הבזיכין שבמקדש לא היו להן שוליים חוץ מבזיכי לבונה של לחם הפנים שמא יניחום ויפרוס הלחם:

But it is written, And [Aaron's sons] shall burn it etc. ,<span class="x" onmousemove="('comment',' Lev. III, 5.');">¹¹</span> [which intimates] that he must not mix the fat [portions] of one [sacrifice] with [that of] another? - He subsequently burned them each separately.

שחט ישראל וקבל הכהן וכו': לא סגיא דלאו ישראל היא גופא קמ"ל דשחיטה בזר כשירה וקבל הכהן הא קמשמע לן מקבלה ואילך מצות כהונה

But it was taught: And [the priest] shall burn then,:<span class="x" onmousemove="('comment',' Lev. III, 16.');">¹²</span> [this teaches] that all of it must be [burnt] simultaneously.<span class="x" onmousemove="('comment',' All the parts of the sacrifice which are burnt on the altar (called emurim) must be burnt at the same time. Here, however, the kidneys would be burnt separately.');">¹³</span>

נותנו לחבירו שמעת מינה הולכה שלא ברגל הויא הולכה דילמא הוא נייד פורתא ואלא מאי קמ"ל הא קמשמע לן (משלי יד, כח) ברב עם הדרת מלך:

But it was a mere seizure, i.e., he took it from them until they gave him something else.<span class="x" onmousemove="('comment',' The unpopularity of the census (v. p. 326, n. 2) may have necessitated this procedure.');">¹⁴</span> THE PRIESTS STOOD IN ROWS etc. What is the reason?

קבל את המלא ומחזיר את הריקן וכו': אבל איפכא לא מסייע ליה לר"ש בן לקיש דאמר ר"ש בן לקיש אין מעבירין על המצות:

Shall we say, lest they take [a basin] of gold and return [a basin] of silver;<span class="x" onmousemove="('comment',' Which is 'descending in sanctity', and this must be avoided.');">¹⁵</span> then here too,<span class="x" onmousemove="('comment',' I.e., even with the present arrangements.');">¹⁶</span>

כהן הקרוב אצל המזבח וכו': מאן תנא פסח בזריקה א"ר חסדא ר' יוסי הגלילי היא

perhaps they might take [a basin] of two hundred [measures] capacity and return one of one hundred? Rather, [the reason is] that it is more becoming thus.<span class="x" onmousemove="('comment',' The general beauty and dignity of the proceedings are thereby enhanced.');">¹⁷</span>

דתניא ר' יוסי הגלילי אומר (במדבר יח, יז) את דמם תזרוק על המזבח ואת חלבם תקטיר דמו לא נאמר אלא דמם חלבו לא נאמר אלא חלבם למד על בכור ומעשר ופסח שהן טעונין מתן דמים ואימורין לגבי מזבח

AND THE BASINS DID NOT HAVE [FLAT] BOTTOMS etc. Our Rabbis taught: None of the basins in the Temple had [flat] bottoms, except the basins of the frankincense for the shewbread, lest they put them down and they break up the bread.<span class="x" onmousemove="('comment',' These vessels were kept near the shewbread, and if they were not provided with a base to stand on they might fall against the rows of shewbread and break up their formation.');">¹⁸</span> AN ISRAELITE KILLED AND THE PRIEST CAUGHT [THE BLOOD] etc. Is then an Israelite indispensable?<span class="x" onmousemove="('comment',' Lit., 'is it not enough that it should not be an Israelite?' - Surely a priest too could kill it!');">¹⁹</span>

מנלן דטעונין יסוד אמר רבי אלעזר אתיא זריקה זריקה מעולה כתיב הכא את דמם תזרוק על המזבח וכתיב התם (ויקרא א, יא) וזרקו בני אהרן הכהנים את דמו על המזבח סביב מה עולה טעונה יסוד אף פסח נמי טעון יסוד

- He [the Tanna] informs us that very fact, viz. , that the shechitah is valid [when done] by a lay Israelite. AND THE PRIEST CAUGHT [THE BLOOD] informs us this: from the receiving of the blood and onwards it is a priestly duty. HE HANDED IT TO HIS COLLEAGUE. You can infer from this that carrying without moving the feet is carrying!<span class="x" onmousemove="('comment',' Carrying the blood to be sprinkled was one of the four services (v. supra ');">²⁰</span> [No:] perhaps he moved slightly [too]. Then [in that case] what does he inform us? - He informs us this: In the multitude of people is the king's glory.<span class="x" onmousemove="('comment',' Prov. XIV, 28.');">²¹</span> HE RECEIVED THE FULL [BASIN] AND GAVE BACK THE EMPTY ONE etc. But not the reverse.<span class="x" onmousemove="('comment',' It had to be done in this order.');">²²</span> This supports R'Simeon B'Lakish. For R'Simeon B'Lakish said: You must not postpone the precepts.<span class="x" onmousemove="('comment',' Lit., 'one must not pass by precepts', but must perform them immediately they come to hand. Thus when the full basin is held out, the next priest must accept it immediately, before returning the empty one, as the reception of the full basin on its way to the sprinkling is a religious service.');">²³</span> THE PRIEST NEAREST THE ALTAR etc. Which Tanna [holds] that the Passover offering requires sprinkling?<span class="x" onmousemove="('comment',' From the distance, and not just pouring out; v. infra 121a.');">²⁴</span> Said R'Hisda, it is R'Jose the Galilean. For it was taught, R'Jose the Galilean said: Thou sha sprinkle their blood against the altar, and thou shalt burn their fat:<span class="x" onmousemove="('comment',' Num. XVIII, 17.');">²⁵</span> 'its blood' is not said, but 'their blood 'its fat' is not said, but 'their fat'.<span class="x" onmousemove="('comment',' Though the passage treats of one sacrifice only, viz., the firstling. The plural possessive suffix indicates that other sacrifices too are included in this law.');">²⁶</span> This teaches concerning the firstling, the tithe [of animals] and the Passover offering, that they require the presenting of blood and emurim at the altar.<span class="x" onmousemove="('comment',' These are the only sacrifices in connection with which it is not mentioned elsewhere, hence the plural is applied to them. Furthermore, Scripture states 'thou shalt sprinkle' (tizrok) , not 'thou shalt pour out' (tishpok) .');">²⁷</span> How do we know that they require [sprinkling against] the base? - Said R'Eleazar: The meaning of 'sprinkling' is deduced from, a burnt-offering.<span class="x" onmousemove="('comment',' Lit., '" sprinkling",="" "sprinkling"="" is="" deduced="" from="" a="" burnt-offering'.');"="">²⁸</span> Here it is written, thou shalt sprinkle their blood against the altar, while there it is writt And Aaron's sons, the priests, shall sprinkle its blood against the altar round about:<span class="x" onmousemove="('comment',' Lev. I, 11.');">²⁹</span> just as the burnt-offering requires [sprinkling against] the base, so does the Passover offering too require [sprinkling against] the base.