Pesachim 157

ואיבעית אימא רב דאמר כר' יהושע דתניא רבי יהושע אומר כל הזבחים שבתורה בין שנטמא בשר וחלב קיים בין שנטמא חלב ובשר קיים זורק את הדם

Alternatively I may answer, Rab ruled as R'Joshua.<span class="x" onmousemove="('comment',' Who does not consider the eating indispensable.');">¹</span> For it was taught, R'Joshua said: [In the case of] all t sacrifices of the Torah, whether the flesh was defiled while the fat has remained [clean] or the fat was defiled while the flesh has remained [clean], he must sprinkle the blood.

נזיר ועושה פסח נטמא חלב ובשר קיים זורק את הדם נטמא בשר וחלב קיים אין זורק את הדם ואם זרק הורצה

[In the case of] a nazirite<span class="x" onmousemove="('comment',' Rashi: the peace-offering brought by a nazirite on the completion of his naziriteship (v. Num. VI, 14) is essentially intended to be eaten: hence the eating is indispensable. Tosaf. however maintains that it is not indispensable, and deletes 'nazirite,' adding that it is absent in the Tosef. too; Bah also deletes it.');">²</span> and one who sacrifices the Passover-offering, if the fat was defiled and the flesh has remained [clean], he must sprinkle the blood; if the flesh was defiled while the fat has remained [clean], he must not sprinkle the blood.

נטמאו הבעלים במת לא יזרוק ואם זרק לא הורצה:

Yet if he sprinkled it, it is acceptable.<span class="x" onmousemove="('comment',' Thus the eating is not indispensable.');">³</span> If the owners became unclean through a dead body, he must not sprinkle [the blood], and if he does sprinkle the blood it is not acceptable.<span class="x" onmousemove="('comment',' Because though the eating is not indispensable, the people registered for it must be fit to eat, while Scripture itself relegated him to the second Passover (Num. IX, 10f) .');">⁴</span>

במוקדשין אינו כן וכו': מתני׳ מני

BUT IN THE CASE OF [OTHER] DEDICATED SACRIFICES IT IS NOT SO etc. Who is [the author of] our Mishnah? - It is R'Joshua. For it was taught, R'Joshua said: [With regard to] all the sacrifices of the Torah of which as much as an olive of flesh or an olive of fat has remained [clean], he sprinkles the blood.

רבי יהושע היא דתניא רבי יהושע אומר כל הזבחים שבתורה שנשתייר מהן כזית בשר או כזית חלב זורק את הדם כחצי זית בשר וכחצי זית חלב אין זורק את הדם

[If there remains] as much as half an olive of flesh and half an olive of fat, he must not sprinkle the blood. But in the case of a burnt-offering, even [if there remains] as much as half an olive of flesh and half an olive of fat, he sprinkles the blood, because the whole of it is entirely [burnt].<span class="x" onmousemove="('comment',' Since both the flesh and the fat are food for the altar, they combine. But this does not hold good of other sacrifices.');">⁵</span>

ובעולה אפילו כחצי זית בשר וכחצי זית חלב זורק את הדם מפני שכולה כליל ובמנחה אע"פ שכולה קיימת לא יזרוק

While in the case of a meal-offering, even if the whole of it is in existence,<span class="x" onmousemove="('comment',' I.e., it is clean.');">⁶</span> he must not sprinkle [the blood].

מנחה מאי עבידתה אמר רב פפא מנחת נסכים סלקא דעתך אמינא כיון דקא אתיא מכח זבח כגופיה דזבח דמי קמ"ל

What business has a meal-offering [here]?<span class="x" onmousemove="('comment',' There is no blood to sprinkle in a meal-offering.');">⁷</span> - Said R'Papa: [This refers to] the meal-offerings of libations.<span class="x" onmousemove="('comment',' Which accompanied the sacrifice.');">⁸</span>

חלב מנא לן אמר ר' יוחנן משום ר' ישמעאל ומטו בה משום רבי יהושע בן חנניה דאמר קרא (ויקרא יז, ו) והקטיר החלב לריח ניחוח לה' חלב אע"פ שאין בשר

You might have said, Since it comes in virtue of<span class="x" onmousemove="('comment',' Lit., 'by the strength of.'');">⁹</span> the sacrifice, it is as the sacrifice:<span class="x" onmousemove="('comment',' Hence if as much as an olive of the flour is clean, and certainly if all is clean, the blood is sprinkled.');">¹⁰</span>

אשכחן חלב יותרת הכבד ושתי כליות מנא לן

hence he informs us [that it is not so]. How do we know [it of] fat?<span class="x" onmousemove="('comment',' Sc. that the blood may be sprinkled if there is as much as an olive of clean fat?');">¹¹</span>

היכא אמרינן דזרקינן מדקתני ובמנחה אע"פ שכולה קיימת לא יזרוק מנחה הוא דלא אבל יותרת הכבד ושתי הכליות שפיר דמי מנא לן

Said R'Johanan on R'Ishmael's authority, while it is [ultimately] derived from R'Joshua B'Hananiah: Scripture saith, [And the priest shall sprinkle the blood.] and burn the fat [heleb] for a sweet savour unto the Lord:<span class="x" onmousemove="('comment',' Lev. XVI, 6.');">¹²</span> the fat [authorizes the sprinkling of the blood] even if there is n flesh.

רבי יוחנן דידיה אמר אמר קרא לריח ניחוח כל שאתה מעלה לריח ניחוח

We have thus found [this to hold good of] fat; how do we know it of the lobe above the liver and the two kidneys?<span class="x" onmousemove="('comment',' That the blood is to be sprinkled if these alone are clean.');">¹³</span> [But] where have we said that we do sprinkle?<span class="x" onmousemove="('comment',' If these alone are left.');">¹⁴</span>

ואיצטריך למכתב חלב ואיצטריך למכתב ריח ניחוח דאי כתב רחמנא חלב הוה אמינא חלב אין יותרת הכבד ושתי הכליות לא כתב רחמנא לריח ניחוח ואי כתב רחמנא לריח ניחוח הוה אמינא כל העולין לריח ניחוח ואפי' מנחה כתב רחמנא חלב:

Since he states, 'while in the case of a meal-offering, even if the whole of it is in existence, we do not sprinkle [the blood],' [that implies,] the meal-offerings alone is not [sufficient for the sprinkling of the blood], but the lobe above the liver and the two kidneys are well.<span class="x" onmousemove="('comment',' I.e., since they are part of the sacrifice itself, the blood is sprinkled if they alone are clean.');">¹⁵</span> Whence [then] do we know it? - R'Johanan, giving his own [exegesis] said: Scripture saith, 'for a sweet savour': whatever you offer up for a sweet savour.<span class="x" onmousemove="('comment',' Authorizes by itself the sprinkling of the blood.');">¹⁶</span>

<big><strong>מתני׳</strong></big> נטמא קהל או רובו או שהיו הכהנים טמאים והקהל טהורים יעשו בטומאה נטמא מיעוט הקהל הטהורין עושין את הראשון והטמאין עושין את השני:

Now, it is necessary that both 'heleb' and 'for sweet savour' be written. For if the Divine Law wrote 'heleb' [alone], I would say: only 'fat', but not the lobe on the liver and the two kidneys; [therefore] the Divine Law wrote 'for a sweet savour.'

<big><strong>גמ׳</strong></big> ת"ר הרי שהיו ישראל טמאין וכהנים וכלי שרת טהורין או שהיו ישראל טהורין וכהנים וכלי שרת טמאין ואפילו ישראל וכהנים טהורין וכלי שרת טמאין יעשו בטומאה שאין קרבן ציבור חלוק

While if the Divine Law wrote 'for a sweet savour' [alone], I would say: all that ascend for a sweet savour, and even the meal-offering [permit the sprinkling of the blood]; therefore the Divine Law wrote 'heleb.' <big><b>MISHNAH: </b></big>IF THE COMMUNITY OR THE MAJORITY THEREOF WAS DEFILED, OR IF THE PRIESTS WERE UNCLEAN AND THE COMMUNITY CLEAN, THEY MUST SACRIFICE IN UNCLEANNESS.

אמר רב חסדא לא שנו אלא שנטמא הסכין בטמא מת דרחמנא אמר (במדבר יט, טז) בחלל חרב חרב הרי הוא כחלל

IF A MINORITY OF THE COMMUNITY WERE DEFILED: THOSE WHO ARE CLEAN OBSERVE THE FIRST [PASSOVER], WHILE THOSE WHO ARE UNCLEAN OBSERVE THE SECOND. <big><b>GEMARA: </b></big>Our Rabbis taught: Behold, if the Israelites were unclean, while the priests and the service-vessels<span class="x" onmousemove="('comment',' Used in connection with the sacrifice, the slaughtering knife and basins in which the blood is caught.');">¹⁷</span>

וקא מטמא לגברא דמעיקרא כי מיתעביד בטומאת הגוף דכרת קא מיתעביד

were clean, or the Israelites were clean while the priests and the service-vessels were unclean, and even if the Israelites and the priests were clean while the service-vessels were unclean, they must sacrifice in uncleanness, because a public sacrifice cannot be divided.<span class="x" onmousemove="('comment',' That some should bring it in a state of cleanness and others in a state of uncleanness. Since the majority bring it in uncleanness, even the minority who are clean bring it in uncleanness too.');">¹⁸</span> R'Hisda said: They learned this only if the [slaughtering] knife became defiled through a person unclean by the dead,<span class="x" onmousemove="('comment',' This is the 'service-vessel' referred to and its degree of uncleanness.');">¹⁹</span>

אבל נטמא הסכין בטומאת שרץ דבשר הוא דמטמיא ליה לגברא לא מטמיא ליה טהורין עביד טמאין לא עביד מוטב יאכל בטומאת בשר בלאו ואל יאכל בשר בטומאת הגוף שהוא בכרת

because the Divine Law saith, [and whosoever. toucheth] one that is slain by the sword,<span class="x" onmousemove="('comment',' Num. XIX, 16.');">²⁰</span>

אלמא קסבר רב חסדא טומאה דחויה היא בציבור וכן אמר ר' יצחק טומאה דחויה היא בציבור

[intimating,] the sword is [of the same degree of uncleanness] as the slain;<span class="x" onmousemove="('comment',' V. supra 14b.');">²¹</span> hence it defiles the person.

ורבא אמר אפילו טמאין נמי עבדי מאי טעמא דכתיב (ויקרא ז, יט) והבשר אשר יגע בכל טמא לא יאכל באש ישרף והבשר כל טהור יאכל בשר

Thus from the very beginning when it is sacrificed,<span class="x" onmousemove="('comment',' Lit., 'made.'');">²²</span> it is sacrificed in [a state of] personal uncleanness, which involves kareth.

כל היכא דלא קרינן ביה והבשר אשר יגע בכל טמא לא יאכל לא קרינן ביה והבשר כל טהור יאכל בשר כל היכא דקרינן ביה והבשר אשר יגע בכל טמא לא יאכל קרינן ביה והבשר כל טהור יאכל בשר

But if th knife became unclean with the uncleanness conferred by a reptile, so that it defiles the flesh alone, but does not defile the person, [only] those who are clean sacrifice, but the unclean do not sacrifice, [for] it is bette eaten when the flesh is unclean, which is subject to a negative injunction, rather than that the flesh should be eaten when the person is unclean, which is subject to kareth.<span class="x" onmousemove="('comment',' V. Mishnah supra ');">²³</span> This proves that R'Hisda holds: uncleanness is overridden in the case of a community.<span class="x" onmousemove="('comment',' But not permitted; v. supra 77a, p. 398, n. 2. Consequently we seek as far as possible to bring the sacrifice in cleanness or at least with the smallest possible degree of uncleanness.');">²⁴</span>

איתמר הרי שהיו ישראל מחצה טהורין ומחצה טמאין רב אמר מחצה על מחצה כרוב ורב כהנא אמר מחצה על מחצה אינו כרוב

And thus said R'Isaac [too]: uncleanness is overridden in the case of a community. But Raba said: Even the unclean too may sacrifice.

רב אמר מחצה על מחצה כרוב הללו עושין לעצמן והללו עושין לעצמן ור"כ אמר מחצה על מחצה אינו כרוב טהורין עושין את הראשון וטמאין עושין את השני

What is the reason? Because it is written, And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire.

איכא דאמרי אמר רב כהנא מחצה על מחצה אינו כרוב טהורין עושין את הראשון

And as for the flesh, every one that is clean may eat thereof.<span class="x" onmousemove="('comment',' Lev. VII, 19.');">²⁵</span> Wherever we read 'and the flesh that toucheth any unclean thing shall not be eaten,' we [also] read, 'and as for the flesh, every one that is clean may eat thereof;' and wherever we do not read, 'and the flesh that toucheth any unclean thing shall not be eaten' we [also] do not read, 'and as for the flesh, every one that is clean may eat thereof.'<span class="x" onmousemove="('comment',' I.e., the two are interdependent. Since the flesh is now eaten unclean, unclean persons too may eat it.');">²⁶</span> It was stated: Behold, if the Israelites were half [of them] clean and half unclean, Rab said: Half against is as a majority; while R'Kahana said: Half against half is not as a majority. Rab said, Half against half is a majority'; [hence] these sacrifice<span class="x" onmousemove="('comment',' Lit., 'do'.');">²⁷</span> by themselves, while those sacrifice by themselves.<span class="x" onmousemove="('comment',' They must all observe the first Passover. The clean must not show themselves to be defiled, for');">²⁸</span> 'While R'Kahana said: Half against half is not as a majority'; [hence] the clean observe the first [Passover], while the unclean observe the second. Others say, R'Kahana said: Half against half is not as a majority: the clean observe the first [Passover],