Pesachim 177

משום דאיכא חזה ושוק דכהנים הוא דאכלי ליה

because there is the breast and the shoulder [of the peace offering], which is eaten by priests [only].<span class="x" onmousemove="('comment',' And since it may be a Passover sacrifice and no priests are registered for this, they cannot eat it.');">¹</span>

וניתי כל חד וחד כהן בהדיה

Then let each one bring a priest with him?<span class="x" onmousemove="('comment',' I.e., let a priest register for each sacrifice.');">²</span>

האי כהן היכי דמי אי דעביד פסח דילמא האי פסח הוא ונמצא פסח נאכל שלא למנויו ואי דלא עביד פסח דילמא שלמים הוא ולא עביד פסח

- What is the position of this priest?

וניתי כל חמשה חד כהן דלא עבד פסח ונימני עילויה הני חמשה פסחים דממה נפשך איכא חד דלא עביד פסח וקא נפקי ביה

If he has [already] sacrificed a Passover-offering, then perhaps this [too] is a passover-offering, with the result that the Passover offering is eaten by those who have not registered for it.

אלא משום דקא ממעיט באכילת שלמים דאילו פסח ליום ולילה ואילו שלמים לשני ימים ולילה אחד

While if he has not observed the Passover,<span class="x" onmousemove="('comment',' Having been unclean or on a distant journey at the First Passover.');">³</span>

וניתי מותר הפסח

perhaps this is a peace offering, and so he will not observe the Passover?

ונימא אי דידי בעל מום האי דאייתי השתא ניהוי פסח אי דידי תם הוא ניהוי האי דאייתי השתא שלמים דמותר הפסח נאכל ליום ולילה אחד

Then let all the five [jointly] bring one priest who had not kept the Passover and register him for these five Passover-offerings, for on any hypothesis<span class="x" onmousemove="('comment',' Lit., 'whatever you will'.');">⁴</span>

וכי מפרישין תחלה למותרות ונטרחו ונייתי מותר הפסח

there is one [sacrifice] with which he will discharge [his duty]!<span class="x" onmousemove="('comment',' This is Rashi's text. Cur. edd. read: there is one who has kept the Passover and so they will discharge etc., i.e., by this device we ensure that all shall have discharged their duty. - The priest then would partake of the breast and shoulders of each sacrifice.');">⁵</span>

אלא משום סמיכה דאילו פסח לא בעי סמיכה ואילו מותר בעי סמיכה

- Rather [the reason is] because he reduces [the time allowed for] the eating of the peace-offering, for the Passover offering [is eaten] a day and a night,<span class="x" onmousemove="('comment',' And what is left over after that must be burnt as nothar,');">⁶</span>

הא תינח קרבן אנשים קרבן נשים מאי איכא למימר

whereas a peace-offering [is eaten] two days and one night.<span class="x" onmousemove="('comment',' Since each sacrifice may be a Passover-offering, we can only permit the shorter period, whereas actually it may be a peace-offering.');">⁷</span>

אלא משום מתנות דאילו פסח מתנה אחת ואילו שלמים שתים שהן ד'

Then let them bring a Passover 'remainder'<span class="x" onmousemove="('comment',' [The text is not clear. R. Hananel reads, let him bring (an offering) and make a stipulation for (it to become if necessary) a Passover-'remainder'.]');">⁸</span>

מאי נפקא מינה והא תנן כל הניתנין על מזבח החיצון שנתנן במתן אחת כפר

and declare, 'If mine was blemished, let this which I bring now be a passover-offering; while if mine was unblemished, let this which I bring now be a peace-offering,' for a Passover 'remainder' is eaten one day and one night [only]?<span class="x" onmousemove="('comment',' If an animal is consecrated as a Passover-offering but not sacrificed as such, it is a Passover-'remainder', which is then brought as a peace-offering but eaten only during the shorter period. Hence here, let each consecrate the animal for a Passover-offering. If his animal was blemished, he discharges his duty with this one. But if his animal was unblemished, this is automatically a Passover-'remainder', since it cannot be sacrificed for its own purpose (Tosaf.; Rashi explains slightly differently.)');">⁹</span>

אלא משום דאילו פסח בשפיכה ואילו שלמים בזריקה

- May we then set aside [animals] in the first instance to be remainders!<span class="x" onmousemove="('comment',' Surely not.');">¹⁰</span>

מאי נפקא מינה והא תניא כל הניתנין בזריקה שנתנן בשפיכה יצא אימר דקא אמרינן דאי עבד לכתחלה נמי:

Then let us take the trouble to bring a Passover-remainder?<span class="x" onmousemove="('comment',' I.e., let us find an animal which was actually left over from the first Passover.');">¹¹</span>

<big><strong>מתני׳</strong></big> האומר לבניו הריני שוחט את הפסח על מי שיעלה מכם ראשון לירושלים כיון שהכניס הראשון ראשו ורובו זכה בחלקו ומזכה את אחיו עמו:

Rather [the reason is] because of the laying [of hands]; for whereas the Passover-offering does not require laying [of the hands], a remainder requires laying [of the hands].<span class="x" onmousemove="('comment',' V, Lev, III, 2.');">¹²</span>

<big><strong>גמ׳</strong></big> ש"מ יש ברירה

That is well of a mens' sacrifice, [but] what can be said of a women s sacrifice?<span class="x" onmousemove="('comment',' This does not require laying of the hands.');">¹³</span>

א"ר יוחנן כדי לזרזן במצות קאמר

- Rather it is on account of the [blood] applications: for whereas the Passover-offering [requires] one application, the peace-offering [requires] two, which are four.<span class="x" onmousemove="('comment',' The blood was applied to the north-east and the south-west corners of the altar, thus making it appear that the four corners were besprinkled; v. Zeb. 53b.');">¹⁴</span>

דיקא נמי דקתני ומזכה אחיו עמו אי אמרת בשלמא דאמנינהו מעיקרא שפיר אלא אי אמרת דלא אמנינהו מעיקרא לבתר דשחיט מי קא מתמנו והא תנן נמנין ומושכין ידיהן ממנו עד שישחט ש"מ

[But] what does that matter?

תניא נמי הכי מעשה וקדמו בנות לבנים ונמצא בנות זריזות ובנים שפלים:

Surely we learned: All [blood] which is sprinkled on the outer altar,<span class="x" onmousemove="('comment',' This includes the blood of the peace-offering.');">¹⁵</span>

<big><strong>מתני׳</strong></big> לעולם נמנין עליו עד שיהיה בו כזית לכל אחד ואחד נמנין ומושכין את ידיהן ממנו עד שישחט רבי שמעון אומר עד שיזרק את הדם:

if he [the priest] applied them with one sprinkling, he has made atonement?<span class="x" onmousemove="('comment',' I.e., the sacrifice is valid, though in the first place two applications are required.');">¹⁶</span>

<big><strong>גמ׳</strong></big> מאי קמ"ל הא קמ"ל דאע"ג דאימני עליו חבורה זו חוזרת ונמנין עליו חבורה אחרת:

- Rather [the reason is] because whereas [the blood of] the Passover-offering must be poured out [gently],<span class="x" onmousemove="('comment',' From the basin on to the wall of the altar near the base.');">¹⁷</span>

נמנין ומושכין את ידיהן עד שישחט וכו': אמר אביי מחלוקת לימשך

[that of] the peace-offerings requires dashing [against the altar].<span class="x" onmousemove="('comment',' Vigorously, from a distance.');">¹⁸</span>

דרבנן סברי (שמות יב, ד) מהיות משה מחיותיה דשה ור"ש סבר מהוייתיה דשה אבל לימנות דברי הכל עד שישחט דאמר קרא (שמות יב, ד) במכסת נפשות והדר תכוסו

But what does that matter?

תניא נמי הכי נמנין ומושכין את ידיהן ממנו עד שישחט רבי שמעון אומר נמנין עד שישחט ומושכין עד שיזרק הדם:

Surely it was taught: All [blood] which is applied by dashing [against the altar], if he [the priest] applied [i by pouring it out, he has discharged [his duty]?<span class="x" onmousemove="('comment',' The sacrifice is valid.');">¹⁹</span> - Granted that we say [thus] where he has done so; [do we say thus] as the very outset too?<span class="x" onmousemove="('comment',' Surely we may not arrange at the very outset that the blood should be gently poured out where it really requires to be dashed against the altar. Hence there is no possibility of observing the Second Passover.');">²⁰</span> <big><b>MISHNAH: </b></big>IF A MAN SAYS TO HIS CHILDREN, 'BEHOLD, I SLAUGHTER THE PASSOVER-OFFERING ON BEHALF OF WHICHEVER OF YOU GOES UP FIRST TO JERUSALEM,' AS SOON AS THE FIRST HAS INSERTED HIS HEAD AND THE GREATER PART OF HIS BODY [IN JERUSALEM] HE HAS ACQUIRED HIS PORTION, AND HE ACQUIRES IT ON BEHALF OF HIS BRETHREN WITH HIM. <big><b>GEMARA: </b></big>This proves that selection is retrospective?<span class="x" onmousemove="('comment',' V. supra 87a. It is now assumed that only one was registered.');">²¹</span> Said R'Johanan: He [their father] said this in order to encourage them in [the performance of] precepts.<span class="x" onmousemove="('comment',' But actually he had registered all of them beforehand.');">²²</span> This may be proved too, for he [the Tanna] teaches: AND HE ACQUIRES IT ON BEHALF OF HIS BRETHREN WITH HIM; now it is well if you say that he had registered them beforehand, then it is correct. But if you say that he had not registered them beforehand, can they be registered after he has slaughtered it? Surely we learned: They may register and withdraw their hands from it until it is killed!<span class="x" onmousemove="('comment',' But not after.');">²³</span> This proves it. It was taught likewise: It once happened that the daughters outstripped the sons, and so it was seen that the daughters were zealous while the sons were indolent. <big><b>MISHNAH: </b></big>ONE MAY ALWAYS REGISTER FOR IT AS LONG AS THERE IS AS MUCH AS AN OLIVE THEREIN FOR EACH ONE [REGISTERED]. THEY MAY REGISTER AND WITHDRAW THEIR HANDS FORM IT UNTIL IT IS SLAUGHTERED; R'SIMEON SAID: UNTIL THE BLOOD IS SPRINKLED. <big><b>GEMARA: </b></big>What does he inform us? - He informs us this, viz. , though this company had registered for it, it can retract [entirely] and a different company register for it.<span class="x" onmousemove="('comment',' This disagrees with R. Judah, who maintains infra ');">²⁴</span> THEY MAY REGISTER AND WITHDRAW THEIR HANDS FROM IT UNTIL IT IS KILLED etc. Abaye said: The controversy is in respect of withdrawing, for the Rabbis hold: [And if the household be too little] for being [me-heyoth] for a lamb<span class="x" onmousemove="('comment',' Ex. XII, 4.');">²⁵</span> [implies] in the lifetime [mi-hayuth] of the lamb;<span class="x" onmousemove="('comment',' The verse is understood to refer to withdrawal, it being translated: And if the household has become too little etc., because some of its members have withdrawn. The present interpretation of mi-heyoth teaches that this withdrawal is possible only while the animal is still alive.');">²⁶</span> while R'Simeon holds [that it implies] during the existence [mi-hawayuth] of the lamb.<span class="x" onmousemove="('comment',' I.e., as long as it still exists for its sacrifice rites to be preformed, which is until the blood is sprinkled.');">²⁷</span> But in respect of registering all agree [tha this can be done only] until it is killed, because the Writ saith, according to the number of [bemiksath] the souls, and then, ye shall make your count [takosu].<span class="x" onmousemove="('comment',' Ibid. 'Be-miksath' and 'takosu' are connected with a root meaning to slaughter, while at the same time retaining their connotation of numbering, i.e., registering. Hence registration is permitted only until it is slaughtered; cf. supra 61a.');">²⁸</span> It was taught likewise: They may register and withdraw their hands from it until it is slaughtered. R'Simeon said: They may register until it is slaughtered and withdraw until the blood is sprinkled.