Pesachim 163

Chapter 163

א חוזר ושורפו לפני הבירה מעצי המערכה
1 he returns and burns it in front of the Temple with the wood of the [altar] pile?<span class="x" onmousemove="('comment',' V. Mishnah supra ');"><sup>1</sup></span> - Said R'Hama B''Ukba, There is no difficulty: One refers to a lodger;<span class="x" onmousemove="('comment',' Who has no home of his own and lacks the facilities for burning it at home.');"><sup>2</sup></span>
ב רב חמא בר עוקבא לא קשיא כאן באכסנאי כאן בבעל הבית
2 the other [our Mishnah] refers to a householder. R'Papa said, Both refer to a lodger: there he had repaired to the road;<span class="x" onmousemove="('comment',' Therefore it is too much trouble to return home, and so he burns it in front of the Temple.');"><sup>3</sup></span>
ג רב פפא אמר הא והא באכסנאי כאן שהחזיק בדרך,כאן שלא החזיק בדרך
3 here he had not repaired to the road. R'Zebid said: in truth it is as was first stated, [viz. ,] there it refers to a lodger, while here it refers to a householder, even where he had not taken to the road; [in the case of] a lodger, since he has not [wood of his own] he was regarded as a miser, for we learned: MISERS BURN IT IN FRONT OF THE TEMPLE IN ORDER TO BENEFIT FROM THE WOOD OF THE [ALTAR] PILE.
ד רב זביד אמר לעולם כדאמר מעיקרא כאן באכסנאי כאן בבעל הבית ואף ע"ג דלא החזיק בדרך אכסנאי כיון דלית ליה עשאוהו כציקנין דתנן הציקנין שורפין אותו לפני הבירה בשביל ליהנות מעצי המערכה
4 Our Rabbis taught: If they come [desire] to burn it in their own court-yards and with the wood of the [altar] pile, we do not heed [permit] them; in front of the Temple and with their own wood, we do not heed them. As for not heeding them [when they wish to burn it] with the wood of the pile in their own courtyards, that is well, [the reason being] lest some of it [the wood] be left over and they come to a stumbling-block through it.<span class="x" onmousemove="('comment',' They may use it for other purposes, which is forbidden.');"><sup>4</sup></span>
ה ת"ר באו לשורפו בחצרותיהן ומעצי המערכה אין שומעין להן לפני הבירה ומעצי עצמן אין שומעין להן
5 But what is the reason that [they may] not [burn it] in front of the Temple with their own wood? - Said R'Joseph: So as not to shame him who has none [of his own]. Raba said: On account of suspicion.<span class="x" onmousemove="('comment',' He will take away any wood that is left over, but the onlooker will think that it is wood of the altar pile and so suspect him of theft.');"><sup>5</sup></span>
ו בשלמא מעצי המערכה בחצרותיהן אין שומעין להן דילמא פיישן מינייהו ואתו בהו לידי תקלה אלא לפני הבירה מעצי עצמן מ"ט לא
6 Wherein do they differ? - They differ where he brought cane reeds and dried branches, which are not fit for the pile.<span class="x" onmousemove="('comment',' Raba's reason is not applicable here, and therefore it is permitted; whereas R. Joseph's reason still hold hence it is forbidden.');"><sup>6</sup></span> We learned elsewhere: The head of the ma'amad<span class="x" onmousemove="('comment',' Post, a division of popular representatives deputed to accompany the daily services in the Temple with prayers, and also a corresponding division in the country town, answering to the divisions (v. supra 57a, p. 284, n. 3) of priests and Levites. - Jast.');"><sup>7</sup></span>
ז רב יוסף אמר שלא לבייש את מי שאין לו רבא אמר מפני החשד
7 used to place the unclean<span class="x" onmousemove="('comment',' Of the priestly division that should have officiated that day in the Temple.');"><sup>8</sup></span> by the East Gate.<span class="x" onmousemove="('comment',' That all who entered might see them.');"><sup>9</sup></span>
ח מאי בינייהו איכא בינייהו דאייתי קני וחריותא דלא חזי למערכה
8 What is the reason? Said R'Joseph: In order to put them to shame.<span class="x" onmousemove="('comment',' For not having taken care to be clean.');"><sup>10</sup></span>
ט תנן התם ראש המעמד היה מעמיד את הטמאין על שער המזרח מ"ט אמר רב יוסף כדי לביישן רבא אמר מפני החשד
9 Raba said: Because of suspicion.<span class="x" onmousemove="('comment',' Lest they be suspected of neglecting the Temple service for their private affairs.');"><sup>11</sup></span> Wherein do they differ? - They differ in respect of delicate persons or ropemakers.<span class="x" onmousemove="('comment',' Who receive little pay; no priest will neglect the Temple service for this. Raba's reason does not apply here, whereas R. Joseph's reason does.');"><sup>12</sup></span>
י מאי בינייהו איכא בינייהו מפנקי אי נמי דקא גדיל שישורא:
10 <big><b>MISHNAH: </b></big>A PASSOVER-OFFERING WHICH PASSED OUT<span class="x" onmousemove="('comment',' Beyond its proper boundaries.');"><sup>13</sup></span> OR WAS DEFILED MUST BE BURNT IMMEDIATELY.<span class="x" onmousemove="('comment',' On the fourteenth.');"><sup>14</sup></span>
יא <big><strong>מתני׳</strong></big> הפסח שיצא או שנטמא ישרף מיד נטמאו הבעלים או שמתו תעובר צורתו וישרף בששה עשר ר' יוחנן בן ברוקה אומר אף זה ישרף מיד לפי שאין לו אוכלין:
11 IF ITS OWNERS WERE DEFILED OR THEY DIED,<span class="x" onmousemove="('comment',' So there is none to eat it. (13) V. supra 34a, p. 156, n. 7.');"><sup>15</sup></span> IT MUST BECOME DISFIGURED<span class="x" onmousemove="('comment',' On the fourteenth.');"><sup>14</sup></span>
יב <big><strong>גמ׳</strong></big> בשלמא טמא כתיב (ויקרא ז, יט) והבשר אשר יגע בכל טמא לא יאכל באש ישרף אלא יוצא מנלן
12 AND BE BURNT ON THE SIXTEENTH. R'JOHANAN B. BEROKAH SAID: THIS TOO MUST BE BURNT IMMEDIATELY, BECAUSE THERE ARE NONE TO EAT IT.
יג דכתיב (ויקרא י, יח) הן לא הובא את דמה אל הקדש פנימה אמר לו משה לאהרן מדוע לא אכלתם את החטאת שמא נכנס דמה לפני ולפנים אמר לו לאו
13 <big><b>GEMARA: </b></big>As for uncleanness, It is well, because it is written, And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire.<span class="x" onmousemove="('comment',' Lev. VII, 19.');"><sup>16</sup></span> But how do we know it of what goes out?
יד אמר לו שמא חוץ למחיצתה יצתה אמר לו לאו בקודש היתה אמר לו אי בקודש היתה והן לא הובא את דמה אל הקדש פנימה מדוע לא אכלתם אותה מכלל דאי נפקא אי נמי עייל דמה לפנים בת שריפה היא
14 Because it is written, Behold, the blood of it was not brought into the sanctuary within.<span class="x" onmousemove="('comment',' Ibid. X, 18; the previous verses relate how Moses was angry with Eleazar and Ithamar for having the sin-offering burnt instead of eating it.');"><sup>17</sup></span> Moses said to Aaron: 'Why did ye not eat the sin-offering?
טו בשלמא נטמא גלי רחמנא בקדשים קלים כ"ש בקדשי קדשים אלא יוצא אשכחן קדשי הקדשים קדשים קלים מנלן ותו הא דתניא לן דמה
15 Perhaps its blood entered the innermost [sanctuary]'?<span class="x" onmousemove="('comment',' I.e., the Holy of Holies - in that case you had rightly burnt it; v. ibid. VI, 23.');"><sup>18</sup></span> 'No,' he answered him.' Perhaps it passed without its barrier'?<span class="x" onmousemove="('comment',' I.e., outside the Temple court.');"><sup>19</sup></span> he asked.' No,' replied he, 'it was in the sanctuary.' Said he to him 'If it was in the sanctuary, and "behold, the blood of it was not brought into the sanctuary within," wherefore have ye not eaten it? ' Whence it follows that if it passed out, or if its blood entered within, it requires burning. As for when it is defiled, it is well: the Divine Law revealed it in the case of lesser Holy sacrifices, and the more<span class="x" onmousemove="('comment',' Var. lec.: the same law applies.');"><sup>20</sup></span> in the case of Most Holy sacrifices.<span class="x" onmousemove="('comment',' V. supra 24a, p. 108, n. 2. The verse quoted in connection with defilement refers to a peace-offering.');"><sup>21</sup></span> But as to what goes out; we have found [that it is disqualified in the case of] superior sacrifices; whence do we know [it of] inferior sacrifices? Moreover, as to what was taught: If its blood was kept overnight,<span class="x" onmousemove="('comment',' I.e., the blood of the sacrifice had not yet been sprinkled by sunset.');"><sup>22</sup></span>
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