Pesachim 138

Chapter 138

א וכל שאילו ביחיד נדחה בציבור עבדי בטומאה וכל מילתא דאיתא בציבור איתא ביחיד וכל מילתא דליתא בציבור ליתא ביחיד

1 and wherever an individual would be relegated [to the second Passover], in the case of the community they keep [it] in uncleanness, and whatever is [obligatory] in the case of a community is [obligatory] in the case of an individual, and whatever is not [obligatory] in the case of a community is not [obligatory] in the case of an individual. [Hence as for the defect of] uncircumcision, where if the whole community are uncircumcised we say to them, 'Arise, circumcise yourselves, and sacrifice the Passover, then an individual too, we say to him, 'Arise, circumcise yourself, and sacrifice the Passover,' while if he does not circumcise [himself] and [does not] sacrifice he is punished with kareth. But [in the case of] uncleanness, where if the whole community is unclean we do not sprinkle [the water of purification] upon them but they keep [it] in uncleanness, [therefore] an individual too is not culpable. R. Huna son of R. Joshua said to Raba: Yet there is the second Passover, which is not [practised] in the case of a community, yet it is [practised] in the case of an individual? - There it is different, replied he, because the community has [already] sacrificed at the first [Passover].

ב ערילות דאי כוליה ציבור ערלים נינהו אמרינן להו קומו מהולו נפשייכו ועבידי פסחא יחיד נמי אמרינן ליה קום מהול ועביד פסחא ואי לא מהיל ועביד ענוש כרת

2 An objection is raised: You might think that there is no penalty of kareth [for neglecting to offer the Passover] except if he [the delinquent] was clean and was not on a journey afar off; how do we know it of an uncircumcised person and one who was unclean through a reptile and all others who are unclean? Because it is stated, and the man [that is clean etc.]. Now, since he seeks [a verse to teach the inclusion of] him who is unclean through a reptile, he [evidently] holds, One may not slaughter [the Passover sacrifice] and sprinkle [its blood] for him who is unclean through a reptile; for if one may slaughter and sprinkle, why seek [a verse] for him, [seeing that] he is indeed [identical with] a clean person?

ג טומאה דאי כוליה ציבורא טמאין נינהו לא מדינן עלייהו אלא עבדי בטומאה יחיד נמי פטור

3 by the rule stated, a community in like condition is not bound to purify itself but may sacrifice in uncleanness. Again, since the community need not purify itself by sprinkling, an individual is not obliged to either, for an individual has no obligation which is not likewise binding upon the community; consequently, since an individual is not bound to purify himself, he may not do so on the Sabbath. But if the whole community are uncircumcised, it is their duty to circumcise themselves on the eve of Passover, and therefore it is the duty of an individual too, neglect of which entails kareth. Had he, however, held that we do slaughter the Passover for a man who is unclean through a reptile or through a corpse when his seventh day falls on the eve of Passover, then since the individual is not relegated, the community too might not sacrifice in uncleanness but would have to purify itself; and as a corollary, since the community would have to perform haza'ah, it would also be an individual's duty, and in consequence it would be permitted on the Sabbath. This proves that though he is not fit, the obligation is upon him [to make himself fit], and though this is not [so] in the case of a community, yet it is [so] in the case of an individual? - Rather, said Raba: R. Eliezer holds, One may slaughter and sprinkle for a man who is unclean through a reptile, and the same law applies to a man who is unclean through the dead on his seventh day; then for what [purpose] is the haza'ah? for the eating - [yet] the eating of the Passover sacrifice Is not indispensable. R. Adda b. Abba said to Raba, If so, it is found that the Passover sacrifice is slaughtered for those who cannot eat it? 'For those who cannot eat it' means for the infirm and the aged, he replied, since they are [physically] unfit; but this one is indeed fit, save that he is not made ready.

ד א"ל רב הונא בריה דרב יהושע לרבא והרי פסח שני דליתיה בציבור ואיתיה ביחיד א"ל שאני התם דהא עבד ליה ציבורא בראשון

4 R. AKIBA STATED A GENERAL RULE etc. Rab Judah said in Rab's name: The halachah is as R. Akiba. And we learned similarly in respect to circumcision. R. Akiba stated a general rule: No labour which can be performed on the eve of the Sabbath overrides the Sabbath; circumcision, which cannot be performed on the eve of the Sabbath, overrides the Sabbath; and Rab Judah said in Rab's name: The halachah is as R. Akiba. Now [both] are necessary. For if he informed us [this] in connection with, the Passover, [I would say,] it is only there that the necessary adjuncts of the precept do not override the Sabbath, because thirteen covenants were not made over it; but as for circumcision, over which thirteen covenants were made, I would say that they [the adjuncts] override [the Sabbath]. While if he informed us [this of] circumcision, [I would argue],it is only there that the necessary adjuncts of the precept do not override the Sabbath, since there is no kareth; but as for the Passover sacrifice, where there is kareth, I might argue, Let the necessary adjuncts override [the Sabbath]. Thus they are necessary.

ה מיתיבי יכול לא יהא ענוש כרת אלא שהיה טהור ושלא היה בדרך רחוקה ערל וטמא שרץ ושאר כל הטמאים מנין ת"ל (במדבר ט, יג) והאיש

5 MISHNAH. WHEN DOES HE BRING A HAGIGAH WITH IT [THE PASSOVER SACRIFICE]? WHEN IT COMES DURING THE WEEK, IN PURITY, AND IN SMALL [PORTIONS]. BUT WHEN IT COMES ON THE SABBATH, IN LARGE [PORTIONS], AND IN UNCLEANNESS, ONE DOES NOT BRING THE HAGIGAH WITH IT. THE HAGIGAH WAS BROUGHT OF FLOCKS, HERDS, LAMBS OR GOATS, OF THE MALES OR THE FEMALES, AND IT IS EATEN TWO DAYS AND ONE NIGHT.

ו מדקא מהדר אטמא שרץ קסבר אין שוחטין וזורקין על טמא שרץ דאי שוחטין וזורקין על טמא שרץ ל"ל לאהדורי' עליה היינו טהור אלמא אע"ג דלא חזי חיובא עליה ואע"ג דליתיה בציבור איתיה ביחיד

6 GEMARA. What has he taught [previously] that he [now] teaches [about] the hagigah? - He has taught about carrying it [the paschal lamb on his shoulders] and bringing it, which do not override the Sabbath, so he also teaches about the hagigah that it [too] does not override the Sabbath, and he states thus: WHEN DOES ONE BRING A HAGIGAH WITH IT? WHEN IT COMES DURING THE WEEK, IN PURITY, AND IN SMALL [PORTIONS].

ז אלא אמר רבא קסבר רבי אליעזר שוחטין וזורקין על טמא שרץ והוא הדין לטמא מת בשביעי שלו הזאה למאי לאכילה אכילת פסחים לא מעכבא

7 R. Ashi said: This proves that the hagigah of the fourteenth

ח א"ל רב אדא בר אבא לרבא א"כ נמצא פסח נשחט שלא לאוכליו א"ל שלא לאוכליו לחולה ולזקן דלא חזי אבל האי מיחזא חזי תקוני הוא דלא מתקן:

ט כלל אמר ר"ע וכו': אמר רב יהודה אמר רב הלכה כר"ע ותנן נמי גבי מילה כי האי גוונא כלל א"ר עקיבא כל מלאכה שאפשר לעשותה מע"ש אינה דוחה את השבת מילה שאי אפשר לעשותה מע"ש דוחה את השבת ואמר רב יהודה אמר רב הלכה כר"ע

י וצריכא דאי אשמעינן גבי פסח התם (דהוא מכשירי) מצוה לא דחו שבת משום דלא נכרתו עליה שלש עשרה בריתות אבל מילה דנכרתו עליה שלש עשרה בריתות אימא לידחי

יא ואי אשמעינן מילה התם הוא דמכשירי מצוה לא דחו שבת דליכא כרת אבל פסח דאיכא כרת אימא לידחי צריכא:

יב <big>מתני׳</big> אימתי מביא חגיגה עמו בזמן שהוא בא בחול בטהרה ובמועט ובזמן שהוא בא בשבת במרובה ובטומאה אין מביאין עמו חגיגה

יג חגיגה היתה באה מן הצאן מן הבקר מן הכבשים ומן העזים מן הזכרים ומן הנקבות ונאכלת לשני ימים ולילה אחד:

יד <big>גמ׳</big> מאי תנא דקתני חגיגה תנא הרכבתו והבאתו דלא דחי שבת וקתני נמי חגיגה דלא דחיא שבת והכי קאמר אימתי מביאין עמו חגיגה בזמן שהוא בא בחול בטהרה ובמועט

טו א"ר אשי שמע מינה חגיגת ארבעה עשר

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