Pesachim 178

<big><strong>מתני׳</strong></big> הממנה עמו אחר בחלקו רשאין בני חבורה ליתן לו את שלו והוא אוכל משלו והן אוכלין משלהן:

<big><b>MISHNAH: </b></big>IF A MAN REGISTERS ANOTHER WITH HIM [TO SHARE] IN HIS PORTION,<span class="x" onmousemove="('comment',' Without the knowledge of the other members of the company.');">¹</span> THE MEMBERS OF THE COMPANY<span class="x" onmousemove="('comment',' Who disapprove of the new companion.');">²</span> ARE AT LIBERTY TO GIVE HIM HIS [PORTION],<span class="x" onmousemove="('comment',' Bidding him to go and eat it elsewhere with the new companion of his choice.');">³</span>

<big><strong>גמ׳</strong></big> איבעיא להו בני חבורה שהיו ידיו של אחד מהן יפות מהו שיאמרו לו טול חלקך וצא מי אמרינן מצי אמר להו הא קבילתון או דילמא מצו למימר ליה כי קבלינן לתיקוני זביחה אדעתא דאכלת טפי מינן לא קבלינך

AND HE EATS HIS AND THEY EAT THEIRS.<span class="x" onmousemove="('comment',' This Tanna holds that one Paschal lamb may be eaten by two separate companies.');">⁴</span> <big><b>GEMARA: </b></big>The scholars asked: Can the members of a company, one of whom is quickhanded,<span class="x" onmousemove="('comment',' To seize food - i.e., he is a glutton and eats more than his due share. Lit., 'who has fine hands' - a euphemism.');">⁵</span> say to him, 'Take your portion and go!' Do we rule that he can say to them, 'Surely you have accepted [me]'; or perhaps they can answer him, 'We accepted you for the purpose of the sacrifice,<span class="x" onmousemove="('comment',' We calculated that so many are required for this lamb.');">⁶</span>

ת"ש הממנה אחרים עמו על חלקו רשאין [בני חבורה] ליתן לו את שלו והוא אוכל את שלו והן אוכלין את שלהן מאי טעמא לאו משום דהוי ליה כידים של אחד מהן יפות ואי סלקא דעתך ידיו יפות מצי אמר להו קבילתון ניהוי האי כידיו יפות

but we did not accept you with the view that you should eat more than we'? - Come and hear: IF A MAN REGISTERS ANOTHER WITH HIM, THE MEMBERS OF THE COMPANY ARE AT LIBERTY TO GIVE HIM HIS [PORTION], AND HE EATS HIS AND THEY EAT THEIR'What is the reason? Is it not because it is as though one of them were quick-handed:<span class="x" onmousemove="('comment',' Presumably the two will eat more than the ordinary share of one.');">⁷</span> and if you should think that one who is quick-handed can say to them, 'You have accepted me,'<span class="x" onmousemove="('comment',' Enabling me to eat as much as I like.');">⁸</span>

אמרי לא דעות שאני דא"נ תרוייהו כחד מבני חבורה הוא דאכלי מצי אמרי לי' דלא ניחא לן אינש נוכרא גבן

then let this one be as though he is quick-handed? - I will tell you: That is not so, [for] characters differ, for even if both of them together eat [only] as much as one member of the company, they can say to him that they are not willing to have a stranger with them. Come and hear: If the attendant ate as much as an olive at the side of the oven, if he is wise he eats his f of it; but if the members of the company wish to do him a favour, they come and sit at his side and eat: this is R'Judah's opinion.<span class="x" onmousemove="('comment',' V. supra ');">⁹</span> Thus, only if they wish, but not if they do not wish.

ת"ש השמש שאכל כזית בשר בצד התנור אם היה פקח ממלא כריסו ממנו אם רצו בני חבורה לעשות טובה עמו באין ויושבין בצדו ואוכלין דברי רבי יהודה רצו אין לא רצו לא ואמאי נימא להו הא קבילתון

Yet why so? Let him say to them, 'Surely you have accepted [me.]'<span class="x" onmousemove="('comment',' As one of your company, and since I cannot go to you, you must come to me.');">¹⁰</span> - There it is different, because they can say to him, 'We accepted you with the intention of troubling you to attend on us; [but] we did not accept you that we should take the trouble of attending to you.'

שאני התם דאמרי ליה כי קבלינך אדעתא דנטרחך קמן למטרח לן לדידך לא קבלינך

Come and hear: Members of a company, one of whom is quickhanded, are at liberty to say [to him], 'Take your portion and go.' And not only that, but even when five arrange for a meal in common,<span class="x" onmousemove="('comment',' Each contributing an equal share.');">¹¹</span> they are at liberty to say to him, 'Take your portion and go.'

ת"ש בני חבורה שהיה ידיו של אחד מהן יפות רשאין לומר טול חלקך וצא ולא עוד אלא אפילו חמשה ועשו סיבולת רשאין לומר לו טול חלקך וצא שמע מינה

This proves it. What does 'and not only that' mean?<span class="x" onmousemove="('comment',' In which way is the second ruling more noteworthy than the first?');">¹²</span> - He proceeds to a climax.<span class="x" onmousemove="('comment',' Lit., 'he states, it is unnecessary" '.');"="">¹³</span>

מאי ולא עוד לא מיבעיא קאמר לא מיבעיא פסח דמצי אמרי ליה כי קבלינך לתקוני זביחה אלא אפילו סיבולת נמי דצוותא בעלמא הוא רשאין לומר לו טול חלקך וצא

In the case of Passover-offerings it goes without saying, for they can say to him, 'We accepted you for the purpose of the sacrifice.' But even in the case of a meal in common, which is mere companionship, they are at liberty to say to him, 'Take your portion and go. Others state: That is no problem to us,<span class="x" onmousemove="('comment',' That the quick-handed companion may be told to take his portion and go.');">¹⁴</span>

איכא דאמרי הא לא איבעיא לן אלא הכי הוא דאיבעיא לן בני חבורה רשאין לחלק או אינן רשאין לחלק

but this is our question: Are the members of a company permitted to divide,<span class="x" onmousemove="('comment',' Each to take his share.');">¹⁵</span> or are they not permitted to divide?<span class="x" onmousemove="('comment',' But must all eat together.');">¹⁶</span> - Come and hear: Members of a company, one of whom was quick-handed, are at liberty to say to him, 'Take your portion and go.'

ת"ש בני חבורה שהיו ידיו של אחד מהן יפות רשאין לומר לו טול חלקך וצא ידיו יפות אין אין ידיו יפות לא שמע מינה

Thus, only if he is quickhanded, but not if he is not quick-handed. This proves it.<span class="x" onmousemove="('comment',' They must eat together.');">¹⁷</span> R'Papa and R'Huna the son of R'Joshua joined their bread together.

רב פפא ורב הונא בריה דרב יהושע עריבו ריפתא בהדי הדדי אדאכיל רב הונא בריה דרב יהושע חדא אכיל רב פפא ארבע א"ל פלג לי אמר ליה קבילתון

But by the time R'Huna the son of R'Joshua ate one [piece], R'Papa ate four. Said he to him, 'Divide with me.' 'You have accepted [me as a partner],' he retorted.

איתיביה כל הני תיובתא ושני כדשנינן איתיביה בני חבורה א"ל התם דאמרי לי' כי קבלינך לתיקוני זביחה איתיביה סיבולת פלג ליה

[Thereupon] he raised all these objections<span class="x" onmousemove="('comment',' From the teaching cited above.');">¹⁸</span> to him, and he answered him as we have answered them. He then refuted him by [the teaching regarding] 'the members of a company [etc.]'.

אזל עריב בהדי רבינא אדאכיל רב הונא בריה דרב יהושע חדא אכיל רבינא תמניא אמר מאה פפי ולא חדא רבינא

Said he to him, There the reason is because they can say to him, 'We accepted you for the purpose of the sacrifice.' He refuted him by [the teaching regarding] 'a meal in common [etc.]', so he divided with him. Then he went and joined bread with Rabina.

ת"ר הממנה אחרי' עמו על פסחו ועל חגיגתו מעות שבידו חולין והמוכר עולתו ושלמיו לא עשה ולא כלום ומעות כל שהן יפלו לנדבה

By the time R'Huna the son of R'Joshua ate one [piece], Rabina ate eight. Said he: A hundred Papas rather than one Rabina! Our Rabbis taught: If a man registers others with him for his Passover-offering and his hagigah,<span class="x" onmousemove="('comment',' Here the Festive peace-offering which was brought on the fourteenth likewise and eaten before the Passover-offering. This was eaten by the same who had registered for the Passover-offering.');">¹⁹</span>

וכי מאחר דלא עשה ולא כלום מעות אמאי יפלו לנדבה אמר רבא קנסא ומאי כל שהן אע"ג דלא הוו שוו אלא ארבעה ויהבו ליה חמשה אפילו בההיא יתירא נמי קנסוהו רבנן

the money he holds<span class="x" onmousemove="('comment',' Which he received from those whom he registered.');">²⁰</span> is hullin. And he who sells his burnt-offering and his peace-offering<span class="x" onmousemove="('comment',' I.e., animals which he consecrated for that purpose.');">²¹</span>

אמר עולא ואיתימא ר' אושעיא אפשר ידעי חברין בבלאי טעמא דהאי מלתא זה הפריש טלה לפסחו וזה הפריש מעות לפסחו היאך הקדש חל על הקדש דקתני מעות שבידו חולין

has effected nothing,<span class="x" onmousemove="('comment',' The sacrifice must be offered on behalf of the first owner.');">²²</span> and the money, however much it is,<span class="x" onmousemove="('comment',' Even if it exceeds the animal's worth.');">²³</span> is utilized<span class="x" onmousemove="('comment',' Lit., 'falls'.');">²⁴</span> for a freewill-offering. But since he has not effected anything, why should it be utilized for a freewill-offering?<span class="x" onmousemove="('comment',' His action being null, the money remains hullin.');">²⁵</span> Said Raba: As a penalty.<span class="x" onmousemove="('comment',' He should not have bought another man's sacrifice.');">²⁶</span> And what does 'however much it is' mean? - Even if they [the animals] were only worth four [zuz] and he paid five, the Rabbis penalized him even in respect of that additional [zuz].' Ulla - others state, R'Oshaia - said: Perhaps our Babylonian colleagues know the reason for this ruling. [Consider:] one set aside a lamb for his Passover-offering, and another set aside money for his Passover-offering: how can sanctification fall upon sanctification, that he teaches, 'the money he holds is hullin.<span class="x" onmousemove="('comment',' Money consecrated for a sacrifice can revert to hullin only if an animal of hullin is bought therewith, whereby the animal receives the sanctity of the money, which in turn loses it and becomes hullin. Here, however, the money was consecrated and given for an animal (or part of it, which is the same) which was already consecrated for a Passover-offering: how then can additional sanctity fall upon the animal, in the sense that the sanctity of the money is transferred thereto, leaving the money hullin? - It cannot be answered that this refers to unconsecrated money, for in that case it is obvious.');">²⁷</span> ? -