Pesachim 180

ואין שוחטין וזורקין על טמא שרץ ועולא אמר אף שוחטין וזורקין על טמא שרץ

but one may not slaughter and sprinkle for a person unclean through a reptile.<span class="x" onmousemove="('comment',' Though he can perform tebillah and be fit in the evening.');">¹</span> But 'Ulla maintained: One slaughters and sprinkles for a person unclean through a reptile.

לרב מאי שנא טבול יום דחזי לאורתא טמא שרץ נמי חזי לאורתא מחוסר טבילה

According to Rab, wherein does a tebul yom differ? Because he is fit in the evening.

טבול יום נמי מחוסר הערב שמש שמשא ממילא ערבא

But one unclean through a reptile too is fit in the evening? - He lacks tebillah. Then a tebul yom too lacks the setting of the sun?<span class="x" onmousemove="('comment',' I.e., he too is not fit when the sacrifice is actually slaughtered.');">²</span>

מחוסר כפורים נמי הא מחוסר כפרה שקינו בידו

The sun goes down of its own accord.<span class="x" onmousemove="('comment',' No action by himself is wanting.');">³</span> Then one who lacks atonement too, surely lacks forgiveness?<span class="x" onmousemove="('comment',' I.e., he is yet to bring his sacrifice, and thus he is on a par with a person unclean through a reptile, who is to perform tebillah.');">⁴</span>

טמא שרץ נמי הרי מקוה לפניו דילמא פשע אי הכי מחוסר כפורים נמי דילמא פשע כגון דמסרינהו לב"ד

- It means where his pair [of birds] are in his hand.<span class="x" onmousemove="('comment',' For sacrificing, so we need not fear that he may omit to do so and the Passover-offering will have needlessly been slaughtered for him.');">⁵</span> Then a person unclean through a reptile too, surely the mikweh<span class="x" onmousemove="('comment',' Ritual bath.');">⁶</span>

וכדרב שמעיה דאמר חזקה אין ב"ד של כהנים עומדין משם עד שיכלו מעות שבשופרות

stands before him? - He may neglect it. If so, he who lacks sacrifice too, perhaps he will neglect [to sacrifice]? - It means e.g. , that he delivered them [his birds] to the Beth din, this being in accordance with R'Shemaiah, who said: It is a presumption that the Beth din of Priests<span class="x" onmousemove="('comment',' A special court in the Temple which dealt with priestly and sacrificial matters.');">⁷</span>

ולרב מדאורייתא מיחזא חזי ורבנן הוא דגזרו ביה אלמה אמר רב מטמאין אחד מהן בשרץ

do not rise from there<span class="x" onmousemove="('comment',' I.e., do not leave the Temple Court.');">⁸</span> until the money in the horn-shaped receptacles is finished.<span class="x" onmousemove="('comment',' The monies for the bird-offerings were placed daily in horn-shaped receptacles, and the priestly Beth din saw to it that these were expended on the day they were received. Hence there was no fear of neglect.');">⁹</span>

אלא לרב מדאורייתא נמי לא חזי דכתיב (במדבר ט, י) איש איש כי יהיה טמא לנפש מי לא עסקינן שחל שביעי שלו להיות בערב הפסח דהיינו טומאת שרץ ואמר רחמנא נידחי

Now according to Rab, by Scriptural law he<span class="x" onmousemove="('comment',' The person unclean through a reptile.');">¹⁰</span> is indeed fit, and it was the Rabbis who preventively forbade him;<span class="x" onmousemove="('comment',' This must be assumed, since he gives the reason because we fear that he may neglect his tebillah.');">¹¹</span>

וכי תימא ממאי דהכי

why then did Rab say: We defile one of them with a reptile?<span class="x" onmousemove="('comment',' V. supra 80a; but an unclean majority means such as are unfit to partake of the Passover offering in the evening by Biblical law.');">¹²</span> - Rather [say] according to Rab he is not fit by Biblical law either, for it is written, If any man be unclean by reason a dead body:<span class="x" onmousemove="('comment',' Num. IX, 10.');">¹³</span>

סבר לה כרבי יצחק דאמר טמאי מת מצוה היו שחל שביעי שלהן להיות בערב הפסח שנאמר (במדבר ט, ו) ולא יכלו לעשות הפסח ביום ההוא ביום ההוא הוא דאינן יכולין לעשות אבל למחר יכולין לעשות ואמר רחמנא נדחו

does this not hold good [even] when his seventh day falls on the eve of Passover,<span class="x" onmousemove="('comment',' Since Scripture does not particularize, it must include all cases.');">¹⁴</span> which case is [tantamount to] uncleanness through a reptile,<span class="x" onmousemove="('comment',' Since both can be clean in the evening.');">¹⁵</span>

תנן זב שראה שתי ראיות שוחטין עליו בשביעי מאי לאו דלא טביל ושמע מינה שוחטין וזורקין על טמא שרץ

yet the Divine Law said, Let him be relegated [to the second Passover]? [But] how do you know that it is so?<span class="x" onmousemove="('comment',' Since Scripture mentions a dead body, it may refer only to such uncleanness that is not the same as that acquired from a reptile, viz., before the seventh day.');">¹⁶</span>

לא דטביל אי טביל מאי קמ"ל הא קמ"ל דאע"ג דמחוסר הערב השמש קמ"ל דשמשא ממילא ערבא

- He holds as R'Isaac, who said: They<span class="x" onmousemove="('comment',' The men who came to enquire of Moses and Aaron, Num. IX, 6.');">¹⁷</span> were unclean through an unattended corpse<span class="x" onmousemove="('comment',' Lit., 'a corpse of a precept' - i.e., the corpse of a person whose relatives are unknown; its burial is obligatory upon the first person who finds it.');">¹⁸</span>

הכי נמי מסתברא מדקתני סיפא ראה שלש ראיות שוחטין עליו בשמיני אי אמרת בשלמא זב שראה שתי ראיות שוחטין עליו בשביעי דטביל איצטריך

whose seventh day fell on the eve of Passover, for it is said, and they could not keep the Passover on that day:<span class="x" onmousemove="('comment',' Ibid.');">¹⁹</span> thus only on that day could they not keep it, but on the morrow they could keep it,<span class="x" onmousemove="('comment',' This is possible only if the morrow was their eighth day.');">²⁰</span>

סד"א ראה שתי ראיות בשביעי הוא דלא מחוסר מעשה אבל ראה שלש בשמיני דמחוסר מעשה מחוסר כפרה לא קמ"ל דאע"ג דמחוסר כפרה שוחטין וזורקין עילויה

yet the Divine Law said, Let them be put off.<span class="x" onmousemove="('comment',' Though they can make themselves fit for the evening.');">²¹</span> We learned: IF A ZAB HAS SUFFERED TWO ATTACKS, ONE SLAUGHTERS ON HIS BEHALF ON HIS SEVENTH [DAY]; does that not mean where he had not performed tebillah, which proves [that] one slaughters and sprinkles for a person unclean through a reptile?<span class="x" onmousemove="('comment',' For they are exactly alike.');">²²</span>

אלא אי אמרת ראה שתי ראיות בשביעי דלא טביל ראה שלש בשמיני למה לי

No; it means where he has performed tebillah. If he has performed tebillah, what does it [the Mishnah] inform us?

השתא יש לומר ראה שתי ראיות בשביעי דלא טביל דטמא מעליא הוא שחטינן וזרקינן עילויה ראה שלש בשמיני דטביל ליה בשביעי דקלישא טומאה לא כ"ש דשחטינן וזרקינן עילויה

If he informs us this, that though he lacks the setting of the sun, the sun sets automatically.<span class="x" onmousemove="('comment',' As above.');">²³</span> Reason too supports this [interpretation], since the second clause teaches: IF HE HAS HAD THREE ATTACKS, ONE SLAUGHTERS ON HIS BEHALF ON HIS EIGHTH [DAY].

אלא לאו ש"מ ראה שתי ראיות בשביעי דשחטינן עילויה דטביל

Now it is well if you agree that [the clause] 'IF A ZAB HAS SUFFERED TWO ATTACKS, ONE SLAUGHTERS ON HIS BEHALF ON HIS SEVENTH [DAY]' means where he has performed tebillah: then [the second clause] is necessary. You might argue: Only when he has had two attacks [do we slaughter for him] on his seventh [day], because he does not lack a positive act; but [in the case of] 'one who has had three attacks, on his eighth day,' where an action is wanting [in that] he lacks forgiveness,<span class="x" onmousemove="('comment',' Is sacrifice is yet to be offered.');">²⁴</span>

לא לעולם אימא לך דלא טביל ואיצטריך ס"ד אמינא בשביעי הוא דבידו לתקן

it is not so. Therefore [the Mishnah] informs us that though he lacks forgiveness, we slaughter and sprinkle on his behalf.

אבל בשמיני דאין בידו להקריב קרבן אימא פשעי ביה כהנים קמ"ל כדרב שמעיה:

But if you say that [the clause, 'IF A ZAB] HAS SUFFERED TWO ATTACKS, [ONE SLAUGHTERS ON HIS BEHALF] ON HIS SEVENTH DAY,' means where he has not performed tebillah, what is the purpose of [teaching about] one who has had three attacks? Seeing that you say that one slaughters and sprinkles on behalf of one who had two discharges, and is in his seventh day, but has not performed tebillah, so that he is quite unclean; then how much the more does one slaughter and sprinkle for one who had three attacks, and is in his eighth day, and has performed tebillah on the seventh, so that his uncleanness is of a lighter nature! Hence it surely follows that [the law] that we slaughter on behalf of one who has had two attacks and is in [his] seventh [day] refers to the case where he has performed tebillah! - No.

והזבה שוחטין וכו': תני תנא קמיה דרב אדא בר אהבה והזבה שוחטין עליה בשביעי שלה אמר ליה זבה בשביעי שלה מי חזיא אפילו למאן דאמר שוחטין וזורקין על טמא שרץ הנ"מ טמא שרץ דחזי לאורתא הא עד למחר דמתיא כפרה לא חזיא אימא בשמיני

In truth I may tell you that he has not performed tebillah, and [yet] it is necessary. I might argue: Only on the seventh day [do we slaughter for him], since [it lies] in his own hand to make himself fit; but on the eighth day, when it is not in his power to offer the sacrifice, I might say, the priests may neglect him.

פשיטא מהו דתימא כיון דמחסרא כפרה לא קמ"ל כדרב שמעיה

Hence we are informed [that it is] as R'Shemaiah [stated].<span class="x" onmousemove="('comment',' Supra.');">²⁵</span> AND AS TO A ZABAH, ONE SLAUGHTERS etc. A tanna recited before R'Adda B'Ahabah: And as to a zabah,<span class="x" onmousemove="('comment',' Who had three discharges.');">²⁶</span>

רבינא אמר נדה תנא קמיה והנדה שוחטין עליה בשביעי

one slaughters on her behalf on her seventh day. Said he to him: Is then a zabah on her seventh day fit?<span class="x" onmousemove="('comment',' To partake of the sacrifice in the evening.');">²⁷</span>

א"ל נדה בשביעי מי חזיא אפי' למאן דאמר שוחטין וזורקין על טמא שרץ דחזי לאורתא נדה לאורתא דשביעי הוא דטבלה עד שמיני דעבדה הערב שמש לא חזיא אלא אימא בשמיני

Even on the view that one slaughters and sprinkles for a person unclean through a reptile, that is only for a person unclean through a reptile, who is fit in the evening. But this one is not fit until the morrow when she brings her atonement.

פשיטא השתא ומה זבה דמיחסרא כפרה שוחטין וזורקין עליה בשמיני נדה דלא מיחסרא כפרה צריכה למימר דשחטינן וזרקינן עלה

Say [instead], 'on the eighth.' Then it is obvious?<span class="x" onmousemove="('comment',' Though the same is stated in the Mishnah, it might be included there for the sake of parallelism, though unnecessary in itself. But here it is taught as an independent statement.');">²⁸</span>

נדה איצטריכא ליה הא קא משמע לן בשמיני אין בשביעי לא כדתניא כל חייבי טבילות טבילתן ביום נדה ויולדת טבילתן בלילה

- You might say, since she lacks atonement, [one must] not slaughter [on her behalf]; hence he informs us [that it is] as R'Shemaiah [stated]. Rabina said: He [the Tanna] recited before him [about] a niddah,<span class="x" onmousemove="('comment',' V. Glos.');">²⁹</span>

דתניא יכול תהא טובלת מבעוד יום תלמוד לומר (ויקרא טו, יט) שבעת ימים תהיה בנדתה תהא בנדתה כל שבעה ויולדת איתקש לנדה:

[thus]: And as to a niddah, one slaughters for her on the seventh [day]. Said he to him: Is then a niddah fit on the seventh [day]?

<big><strong>מתני׳</strong></big> האונן

Even on the view that one slaughters and sprinkles for a person unclean through a reptile [that is] because he is fit in the evening. But a niddah performs tebillah in the evening of [i.e., following] the seventh day: [hence] she is not fit for eating [the Passover offering] until the [evening after the] eighth, by when she has had the setting of the sun.<span class="x" onmousemove="('comment',' She must not eat of sacrifices until the setting of the sun after her tebillah. Since she performs tebillah in the evening, when the sun has already set, she must wait until the following evening.');">³⁰</span> But say, 'on the eighth.' That is obvious: seeing that one slaughters and sprinkles for a zabah on the eighth day, though as yet she lacks atonement, need it be taught that one slaughters and sprinkles on behalf of a niddah, who does not lack atonement?<span class="x" onmousemove="('comment',' She does not require a sacrifice.');">³¹</span> - He finds it necessary [to teach about] a niddah, [and] informs us this: only on the eighth, but not on the seventh, even as it was taught: All who are liable to tebillah.<span class="x" onmousemove="('comment',' E.g., a zab and a zabah, a leper, and one defiled through a corpse (Shab. 121a) .');">³²</span> their tebillah takes place by day;<span class="x" onmousemove="('comment',' The seventh day from their defilement.');">³³</span> a niddah and a woman in confinement, their tebillah takes place at night.<span class="x" onmousemove="('comment',' The evening following the last day of their uncleanness. In this respect a niddah is more stringent than a zabah, who performs tebillah on the seventh day, and does not wait for the evening.');">³⁴</span> For it was taught: You might think that she [a niddah] performs tebillah by day;<span class="x" onmousemove="('comment',' Sc. the seventh, like a zabah.');">³⁵</span> therefore it is stated, she shall be in her impurity seven days:<span class="x" onmousemove="('comment',' Lev. XV. 19.');">³⁶</span> let her be in her impurity full seven days.<span class="x" onmousemove="('comment',' But if she performs tebillah on the seventh day itself, the period is diminished.');">³⁷</span> And a woman in confinement is assimilated to Juddah.<span class="x" onmousemove="('comment',' For it is written, as in the days of the impurity of (niddath, const. of niddah) her sickness shall she (sc. a woman in confinement) be unclean');">³⁸</span> <big><b>MISHNAH: </b></big>[As To] AN OMEN,<span class="x" onmousemove="('comment',' V. Glos. Here it refers to one who became an omen after midday, so that the obligation of the Passover-offering was already incumbent upon him. But if he became an omen before midday, this obligation does not fall on him at all, as stated infra ');">³⁹</span>