Pesachim 171

מאי לאו דאכלי באיגרא ואמרי באיגרא לא דאכלי בארעא ואמרי באיגרא

Does that not mean that they ate on the roof and recited [the Hallel] on the roof? No: they ate on the ground and recited [it] on the roof. Yet that is not so, for surely we learned: You must not conclude after the Paschal meal [by saying] 'To the aftermeal entertainment!'<span class="x" onmousemove="('comment',' It was customary among ancient nations to conclude a banquet with bouts of drinking, revelry and music. The sanctity of the Paschal meal precluded this, as it would turn an occasion of solemnity and reverential gratitude to God into one of light-hearted frivolity.');">¹</span>

איני והתנן אין מפטירין אחר הפסח אפיקומן ואמר רב שלא יעקרו מחבורה לחבורה לא קשיא כאן בשעת אכילה כאן שלא בשעת אכילה

and Rab said: [That means] that they must not remove from one company to another?<span class="x" onmousemove="('comment',' For the purpose mentioned in the preceding note. Thus the whole service must be carried out in the same place.');">²</span> - There is no difficulty: there it is at the time of eating;<span class="x" onmousemove="('comment',' Then a change of place is forbidden.');">³</span> here it is not at th time of eating.<span class="x" onmousemove="('comment',' The hallel was recited after the meal was concluded; praise to God is then permissible anywhere.');">⁴</span>

ת"ש אבא שאול אומר עליית בית קדשי הקדשים חמורה מבית קדשי הקדשים שבית קדשי הקדשים כהן גדול נכנס לו פעם אחת בשנה ועליית בית קדשי הקדשים אין נכנסין לה אלא פעם אחת בשבוע ואמרי לה פעמים בשבוע ואמרי לה פעם אחת ביובל לידע מה היא צריכה

Come and hear: Abba Saul said: The upper chamber of the Holy of Holies was more stringent than the Holy of Holies, for the High Priest entered the Holy of Holies once a year, whereas the upper chamber of the Holy of Holies was entered only once a septennate - others say, twice a septennate - others say, once in a Jubilee - to see what it required?<span class="x" onmousemove="('comment',' E.g., repairs. Thus the upper chambers were sanctified.');">⁵</span> -Said R'Joseph: Shall a man stand up and raise an objection from the Hekal!<span class="x" onmousemove="('comment',' The Holy, the hall containing the golden altar etc. , contrad. to the Holy of Holies (Jast.) . In the present passage, however, R. Joseph appears to use the word more elastically, making it embrace the Holy of Holies too.');">⁶</span> The Hekal is different, because it is written, Then David gave to Solomon his son the pattern of the porch [of the Temple], and of the houses thereof, and of the treasuries thereof, and of the upper rooms thereof, and of the inner chambers thereof, and of the place of the ark-cover;<span class="x" onmousemove="('comment',' I Chron. XXVIII, 11.');">⁷</span>

אמר רב יוסף מהיכל ניקום וניתיב איניש שאני היכל דכתיב (דברי הימים א כח, יא) ויתן דוד לשלמה בנו את תבנית האולם ואת בתיו ואת גנזכיו ועליותיו וחדריו הפנימים ובית הכפורת וכתיב (דברי הימים א כח, יט) הכל בכתב מיד ה' עלי השכיל

and it is written, All this [do I give thee] in writing, as the Lord hath made me wise by His hand upon me.<span class="x" onmousemove="('comment',' Ibid. 19. 'The Lord hath made me wise' is understood to mean that he was Divinely inspired to sanctify all those mentioned in the forgoning, which include the 'upper room'.');">⁸</span> Come and hear: [With regard to] the chambers built in the sacred area<span class="x" onmousemove="('comment',' I.e., the Temple Court.');">⁹</span> and opening into the non-sacred area,<span class="x" onmousemove="('comment',' Sc. the Temple Mount; i.e., they had no doors opening into the Temple Court.');">¹⁰</span>

ת"ש הלשכות הבנויות בקודש ופתוחות לחול תוכן חול וגגותיהן קודש תרגמא רב חסדא בשגגותיהן שוין לקרקע עזרה

their inside is non-sacred,<span class="x" onmousemove="('comment',' They lack the sanctity of the Temple Court, though they possess that of the Temple Mount, for their status is determined by their openings.');">¹¹</span> while their roofs are sacred? - R'Hisda explained this [as meaning] where their roofs were level with the ground of the Temple Court.<span class="x" onmousemove="('comment',' The chambers referred to being cellars.');">¹²</span> If so, consider the second clause: [As to those built in the non-sacred [area] and opening into the sacred [area], their inside is sacred, while their roo are non-sacred.

אי הכי אימא סיפא בנויות בחול ופתוחות לקודש תוכן קודש וגגותיהן חול ואי ס"ד בשגגותיהן שוין לקרקע עזרה הויא לה מחילות וא"ר יוחנן מחילות לא נתקדשו כי קאמר רבי יוחנן בפתוחות להר הבית כי תניא ההיא בפתוחות לעזרה

Now if you think that it means where their roofs are level with the ground of the Temple Court, then they are cellars, whereas R'Johanan said: The cellars were not sanctified? - R'Johanan said this only in respect of those opening into the Temple Mount; [whereas] that was taught in respect of those opening into the Temple Court. But it was taught, R'Judah said: The cellars under the Hekal were non-sacred?<span class="x" onmousemove="('comment',' This is now assumed to refer even to those opening into the Temple Court.');">¹³</span> - That was taught where they opened into the non-sacred [area].

והתני' ר"י אומר מחילות מתחת ההיכל חול כי תניא ההיא שפתוחות לחול

Come and hear: And its roof is sacred?<span class="x" onmousemove="('comment',' Sc. the roof of the Hekal, this being the conclusion of R. Judah's statement. R. Joseph's answer that the hekal was different on account of the explicit verse is inapplicable here, for the roofs are not mentioned in that verse.');">¹⁴</span> - Now is that logical: surely he teaches: As for these roofs, you may not eat there sacrifices of the greater sanctity, nor kill there sacrifices of the lesser sanctity.<span class="x" onmousemove="('comment',' V. supra p. 108, n. 2. Thus it is definitely stated that they did not enjoy the sanctity of the Temple Court.');">¹⁵</span> But in that case 'its roof is holy' presents a difficulty? - Said R'Hama B'Guria: [That was taught] in respect of those two cubits.

ת"ש וגגו קודש

For we learned: There were two cubits [measures] in Shushan the Castle,<span class="x" onmousemove="('comment',' A chamber built above the eastern gate of the Temple, so called because the picture of the castle of Shushan in the capital of the Persian empire, was sculptured upon it.');">¹⁶</span> one on the north-east corner and one on the south-east corner. That on the north-east corner exceeded [the cubit] of Moses<span class="x" onmousemove="('comment',' I.e., the standard cubit.');">¹⁷</span>

ותסברא והא קתני גגין הללו אין אוכלין שם קדשי קדשים ואין שוחטין שם קדשים קלים ואלא קשיא גגו קדש אמר רב חמא בר גוריא לאותן ב' אמות

by half a fingerbreadth, while that on the south-east corner exceeded it [sc. the first cubit] by half a fingerbreadth, so that it exceeded [the cubit] of Moses by a fingerbreadth. And why was one large and one small?<span class="x" onmousemove="('comment',' Why not simply the standard cubit of Moses?');">¹⁸</span> So that the workers might receive [contracts] by the small [measure] and deliver [the work] by the large one, to avoid liability to a trespass-offering.<span class="x" onmousemove="('comment',' E.g., they contracted to build a certain length in terms of the standard cubit; nevertheless they completed their contract according to the length of the larger measure. The purpose was to preclude the possibility of benefiting from the Sanctuary over and above their exact due, which would involve them in trespass.');">¹⁹</span>

דתנן ב' אמות היה בשושן הבירה אחת על קרן מזרחית צפונית ואחת על קרן מזרחית דרומית זו שעל קרן מזרחית צפונית היתה יתירה על של משה חצי אצבע וזו שעל קרן מזרחית דרומית היתה יתירה עליה חצי אצבע נמצאת יתירה על של משה אצבע

Any why two? One was for [work in] gold and silver,<span class="x" onmousemove="('comment',' This being more difficult, they added only half a fingerbreadth to the standard measure.');">²⁰</span> while the other was [or building.<span class="x" onmousemove="('comment',' Where a whole fingerbreadth was added. - Now the roofs were sanctified only in so far that these measuring rods and similar utensils or vessels which were not used in the actual service of the altar might be kept in them. But they were not sanctified in respect of anything else.');">²¹</span>

ולמה היו אחת גדולה ואחת קטנה שיהיו האומנין נוטלין בקטנה ומחזירין בגדולה כדי שלא יבואו לידי מעילה ותרתי למה לי אחת לכספא ודהבא ואחת לבנינא

We learned: THE WINDOWS AND THE THICKNESS OF THE WALL ARE AS THE INSIDE. As for the windows, it is well, this being possible where they were level with the ground of the Temple Court; but how is the thickness of the wall conceivable?<span class="x" onmousemove="('comment',' For by the thickness of the wall must be meant the top, which is the same as the upper chambers and the roofs, while the top of the city wall was certainly not on a level with the Temple Mount.');">²²</span> - It is possible in the case of the inner wall,<span class="x" onmousemove="('comment',' A smaller wall on the inside of the larger wall; the top of the former was level with the greatest height of the ground of the Temple Court, which itself reached several different heights in gradient.');">²³</span>

תנן החלונות ועובי החומה כלפנים בשלמא החלונות משכחת לה דשויה לקרקע עזרה אלא עובי החומה היכי משכחת לה

as it is written, But he hath made the rampart and the wall to mourn,<span class="x" onmousemove="('comment',' Lam. II, 8.');">²⁴</span> which R'Aha - others say, R'Hanina - interpreted: the wall proper and the minor wall. <big><b>MISHNAH: </b></big>IF TWO COMPANIES ARE EATING IN ONE ROOM,<span class="x" onmousemove="('comment',' Of the same Paschal offering.');">²⁵</span>

משכחת לה בבר שורא דכתיב (איכה ב, ח) ויאבל חיל וחומה ואמר רבי אחא ואיתימא רבי חנינא שורא ובר שורא:

THESE MAY TURN THEIR FACES IN ONE DIRECTION AND THOSE MAY TURN THEIR FACES IN ANOTHER DIRECTION,<span class="x" onmousemove="('comment',' They are not bound all to face each other, though they were originally one company for this offering.');">²⁶</span> WITH THE BOILER<span class="x" onmousemove="('comment',' In which water was heated for diluting the wine.');">²⁷</span> IN THE MIDDLE.<span class="x" onmousemove="('comment',' Though this seems further to emphasize their separateness.');">²⁸</span>

<big><strong>מתני׳</strong></big> שתי חבורות שהיו אוכלין בבית אחד אלו הופכין את פניהם הילך ואוכלין ואלו הופכין את פניהם הילך ואוכלין והמיחם באמצע כשהשמש עומד למזוג קופץ את פיו ומחזיר את פניו עד שמגיע אצל חבורתו ואוכל והכלה הופכת את פניה ואוכלת:

WHEN THE WAITER<span class="x" onmousemove="('comment',' Who is waiting on both parties. He too had registered for this offering-a Jewish waiter, of course is meant.');">²⁹</span> RISES TO MIX [THE WINE], HE MUST SHUT HIS MOUTH AND TURN HIS FACE AWAY [FROM THE OTHER COMPANY] UNTIL HE REACHES HIS OWN COMPANY.<span class="x" onmousemove="('comment',' Lest he be suspected of eating with the other company too. This Tanna holds that one Paschal lamb may be eaten in two companies, but one person may not eat in two places.');">³⁰</span> BUT A BRIDE<span class="x" onmousemove="('comment',' Who in her modesty does not wish to face the company.');">³¹</span>

<big><strong>גמ׳</strong></big> מתני' מני רבי יהודה היא דתניא (שמות יב, ז) על הבתים אשר יאכלו אותו בהם מלמד שהפסח נאכל בשתי חבורות יכול יהא האוכל אוכל בשתי מקומות תלמוד לומר (שמות יב, מו) בבית אחד יאכל

MAY TURN HER FACE AWAY AND EAT. <big><b>GEMARA: </b></big>Who is [the author of] our Mishnah? - It is R'Judah. For it was taught: Upon the houses wherein they shall eat it:<span class="x" onmousemove="('comment',' Ex. XII, 7.');">³²</span>

מכאן אמרו השמש שאכל כזית בצד התנור אי פקח הוא ממלא כריסו ממנו ואם רצו בני חבורה לעשות עמו טובה באין ויושבין בצדו דברי רבי יהודה

this teaches that a Paschal lamb may be eaten in two companies. You might think that the eater may eat in two places,<span class="x" onmousemove="('comment',' Of the same offering. E.g., either in two separate rooms or even in one room containing two companies, which makes it like two rooms. kfth kfth');">³³</span> therefore It is stated, In one house shall he eat it.<span class="x" onmousemove="('comment',' Ex. XII, 46. The vocalization is (passive E.V.: shall it be eaten) , but it may also be read , and R. Judah holds that the traditional consonantal form of the word determines Its meaning regardless of vocalization.');">³⁴</span>

רבי שמעון אומר על הבתים אשר יאכלו אותו בהם מלמד שהאוכל אוכל בשתי מקומות

Whence it was said: If the waiter<span class="x" onmousemove="('comment',' Engaged in roasting the offering.');">³⁵</span> ate as much as an olive at the side of the oven, if he is wise he eats his fill<span class="x" onmousemove="('comment',' Lit., 'fills his stomach'.');">³⁶</span> of it; but i the members of the company wish to do him a favour, they come and sit at his side:<span class="x" onmousemove="('comment',' And eat there, but he may not go and eat with them, as he would thereby be eating in two places.');">³⁷</span> this is R'Judah's opinion. R'Simeon said: 'Upon the houses wherein they shall eat it:' this teaches that the eater may eat in two places.<span class="x" onmousemove="('comment',' 'They shall eat' referring to each individual separately, who is thus permitted to eat in 'the houses'.');">³⁸</span>