Pesachim 173

<big><b>MISHNAH: </b></big>A WOMAN, WHEN SHE IS IN HER HUSBAND'S HOME, AND HER HUSBAND SLAUGHTERED ON HER BEHALF AND HER FATHER SLAUGHTERED ON HER BEHALF, MUST EAT OF HER HUSBAND'S. IF SHE WENT TO SPEND THE FIRST FESTIVAL IN HER FATHER'S HOME,<span class="x" onmousemove="('comment',' It was the custom for a woman to spend the first Festival after her marriage in her father's house.');">¹</span> AND HER FATHER SLAUGHTERED ON HER BEHALF AND HER HUSBAND SLAUGHTERED ON HER BEHALF, SHE MAY EAT WHEREVER SHE PLEASES.

AN ORPHAN ON WHOSE BEHALF HIS GUARDIANS SLAUGHTERED<span class="x" onmousemove="('comment',' He had more than one guardian, and each kind a Passover-offering with him as one of its eaters.');">²</span> MAY EAT WHEREVER HE PLEASES. A SLAVE OF TWO PARTNERS MAY NOT EAT OF EITHER.<span class="x" onmousemove="('comment',' Even if one specifically registered him in his company, since half of the slave belongs to another man. Hence he may eat only if both agree that he should be registered with one. - A slave in a Jewish house has the status of a semi-Jew, and if circumcised he ate of the Paschal offering');">³</span>

HE WHO IS HALF SLAVE AND HALF FREE<span class="x" onmousemove="('comment',' E.g. 'he had belonged to two masters, and one had manumitted him.');">⁴</span> MUST NOT EAT OF HIS MASTER'S.<span class="x" onmousemove="('comment',' As we assume that his master did not count in the free half.');">⁵</span> <big><b>GEMARA: </b></big>[Hence] you may infer from this that selection is retrospective?<span class="x" onmousemove="('comment',' Lit., 'there is bererah'. Bererah is a technical term denoting that a choice or selection made now has retrospective validity in a legal sense. For it is assumed that the Mishnah means that the woman may eat of whichever offering she desires now, though she had not yet made her choice when it was killed and its blood was sprinkled. But the Passover-offering may be eaten only by those who had registered for it and on whose behalf it was killed. Hence when we say that her present choice permits her to eat thereof, it proves that this choice is retrospectively valid, as though she had declared it before the offering was killed. Actually there is a controversy (B.K. 51b; Bez. 38a; GIT. 25a) in this matter.');">⁶</span>

- [No:] what does 'SHE PLEASES' mean? At the time of the slaughtering.<span class="x" onmousemove="('comment',' It was then that she had declared her choice.');">⁷</span> Now the following contradicts this: A woman, on the first Festival, eats of her father's; thereafter, if she desires she eats of her father's, [while] if she desires she her husband's?<span class="x" onmousemove="('comment',' Whereas the Mishnah states that at the first Festival she makes her choice.');">⁸</span>

There is no difficulty: there it means when she is eager to go [to her father's home];<span class="x" onmousemove="('comment',' Then she eats of her father's even if she had not expressed her desire previously, as it is taken for granted. Cf. Keth. 71b, (Sonc. ed.) pp. 445ff notes.');">⁹</span> here [in our Mishnah] it means when she is not eager to go. For it is written, Then was I in his eyes as one that found peace [shalom],<span class="x" onmousemove="('comment',' Cant. VIII, 10.');">¹⁰</span>

which R'Johanan interpreted: Like a bride who was found perfect [shelemah] in her father-in-law's home and is eager to go and recount her merits in her father's house, as it is written,<span class="x" onmousemove="('comment',' Var. lec.: it is written, this introducing a new passage.');">¹¹</span> And it shall be at that day, saith the Lord, that thou shalt call Me My husband [Ishi], and thou shalt call Me no more My Master [Ba'ali]:<span class="x" onmousemove="('comment',' Hos. II, 18.');">¹²</span> R'Johanan said: [That means] like a bride in her father-in-law's house, and not like a bride in her father's house.<span class="x" onmousemove="('comment',' I.e., like a bride who has already gone over to her husband completely, and is more intimate with him (viz., after nissu'in, the completion of marriage) , and not like a bride in her father's house, which is after erusin (betrothal) only (Rashal) .');">¹³</span>

We have a little sister, and she hath no breasts<span class="x" onmousemove="('comment',' Cant. VIII, 8.');">¹⁴</span> R'Johanan said: This alludes to Elam, who was privileged to study but not to teach.<span class="x" onmousemove="('comment',' V. Sanh., Sonc. ed. p. 138. n. 5.');">¹⁵</span> I am a wall, and my breast like the towers thereof.<span class="x" onmousemove="('comment',' Ibid. 10.');">¹⁶</span>

R'Johanail said: 'I am a wall' alludes to the Torah; 'and my breasts like the towers thereof,' to scholars. While Raba interpreted: 'I am a wall' symbolizes the community of Israel; 'and my breasts like the towers thereof' symbolizes the synagogues and the houses of study. R'Zutra B'Tohiah said in Rab's name: What is meant by the verse, We whose sons are as plants grown up in their youth; whose daughters are as corner-pillars carved after the fashions of the Temples?<span class="x" onmousemove="('comment',' Ps. CXLIV, 12. On hekal v. infra p. 512. n. 6. E.V.: a palace.');">¹⁷</span>

'We whose sons are as plants' alludes to the young men of Israel who have not experienced the taste of sin.' Whose daughters are as corner pillars,' to the virgins of Israel who reserve themselves<span class="x" onmousemove="('comment',' Lit., 'seal their openings'.');">¹⁸</span> for their husbands; and thus it is said, And they shall be filled like the basins, like the corners of the altar.<span class="x" onmousemove="('comment',' Zech. IX, 1.');">¹⁹</span>

Alternatively. [a parallel is drawn] from the following. Whose garners are full, affording all manner of store.<span class="x" onmousemove="('comment',' Ps. CXLIV, 13.');">²⁰</span>

'Carved after the fashion of the Temple:'<span class="x" onmousemove="('comment',' Ibid. 12.');">²¹</span> both the one and the other, the Writ ascribes [Praise] to them as though the Temple were built in their days. The word of the Lord that came unto Hosea the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah:<span class="x" onmousemove="('comment',' Hos. I, 1.');">²²</span>

Four prophets prophesied in one age, and the greatest of all of them was Hosea. For it is said, The Lord spoke at first with Hosea:<span class="x" onmousemove="('comment',' Ibid. 2. lit. translation. E.V.: When the Lord etc.');">²³</span> did He then speak first with Hosea; were there not many prophets from Moses until Hosea?

Said R'Johanan: He was the first of four prophets who prophesied in that age. and these are they: Hosea, Isaiah, Amos and Micah. The Holy One, blessed be He, said to Hosea, 'Thy children have sinned,' to which he should have replied.'

They are Thy children, they are the children of Thy favoured ones they are the children of Abraham, Isaac, and Jacob; extend<span class="x" onmousemove="('comment',' Lit., 'roll'.');">²⁴</span> Thy mercy to them.' Not enough that he did not say thus, but he said to Him: 'Sovereign of the Universe! The whole world is Thine; exchange them for a different nation. Said the Holy One, blessed be He, 'What shall I do with this old man? I will order him: "Go and marry<span class="x" onmousemove="('comment',' Lit., 'take'.');">²⁵</span> a harlot and beget thee children of harlotry"; and then I will order him: "Send her away from thy presence. " If he will be able to send [her] away. so will I too send Israel away.' For it is said, And the Lord said unto Hose'!: 'Go, take unto thee a wife of harlotry and children of harlotry';<span class="x" onmousemove="('comment',' Ibid.');">²⁶</span> and it is written, So he went and took Gomer the daughter of Diblaim.<span class="x" onmousemove="('comment',' Ibid. 3.');">²⁷</span> 'Gomer': Rab said, [That intimates] that all satisfied their lust [gomerim]<span class="x" onmousemove="('comment',' Lit., 'to complete'.');">²⁸</span> on her; 'the daughter of