Pesachim 181

והמפקח את הגל וכן מי שהבטיחוהו להוציאו מבית האסורים והחולה והזקן שהן יכולין לאכול כזית שוחטין עליהן

AND ONE WHO IS REMOVING A HEAP [OF DEBRIS],<span class="x" onmousemove="('comment',' Which had fallen upon a person, and it is unknown whether he is alive or dead.');">¹</span> AND LIKEWISE ONE WHO HAS RECEIVED A PROMISE TO BE RELEASED FROM PRISON, AND AN INVALID, AND AN AGED PERSON WHO CAN EAT AS MUCH AS AN OLIVE, ONE SLAUGHTERS ON THEIR BEHALF.<span class="x" onmousemove="('comment',' All these may be fit in the evening, including an one.');">²</span>

על כולם אין שוחטין עליהן בפני עצמן שמא יביאו את הפסח לידי פסול

[YET IN THE CASE OF] ALL THESE, ONE MAY NOT SLAUGHTER FOR THEM ALONE, LEST THEY BRING THE PASSOVER-OFFERING TO DISQUALIFICATION.<span class="x" onmousemove="('comment',' The omen may defile himself through the corpse; he who is removing the debris may find the person underneath it dead, in which case he himself is unclean; the prisoner may not be freed; while the invalid and aged person may grow weaker. Therefore they must be registered with others.');">³</span> THEREFORE IF A DISQUALIFICATION OCCURS TO THEM, THEY ARE EXEMPT FROM KEEPING THE SECOND PASSOVER,<span class="x" onmousemove="('comment',' Since they were actually fit when the animal was slaughtered.');">⁴</span>

לפיכך אם אירע בהן פסול פטורין מלעשות פסח שני חוץ מן המפקח בגל שהוא טמא מתחלתו:

EXCEPT ONE WHO WAS REMOVING DEBRIS, BECAUSE HE WAS UNCLEAN FROM THE BEGINNING.<span class="x" onmousemove="('comment',' If he finds the person underneath dead, he himself was defiled through overshadowing the dead, and thus he was unclean when the animal was sacrificed.');">⁵</span> <big><b>GEMARA: </b></big>Rabbah son of R'Huna said in R'Johanan's name: They learned this only of a heathen prison; but [if he is incarcerated in] an Israelite prison, one slaughters for him separately; since he was promised, he will [definitely] be released, as it is written, The remnant of Israel shall not do iniquity, nor speak lies.<span class="x" onmousemove="('comment',' Zeph. III, 13.');">⁶</span>

<big><strong>גמ׳</strong></big> אמר רבה בר הונא א"ר יוחנן לא שנו אלא בית האסורין דעכו"ם אבל בית האסורין דישראל שוחטין בפני עצמו כיון דאבטחינהו מפיק ליה דכתיב (צפניה ג, יג) שארית ישראל לא יעשו עולה ולא ידברו כזב

R'Hisda observed: As to what you say, [If he is in] a heathen prison [one may] not [kill on his behalf alone]; that was said only [when the prison is] without the walls of Beth Pagi;<span class="x" onmousemove="('comment',' V. p. 319, n. 1.');">⁷</span> but [if it is] within the walls of Bet Pagi,<span class="x" onmousemove="('comment',' Hence in Jerusalem, where the Passover-offering is eaten.');">⁸</span>

אמר רב חסדא הא דאמרת בית האסורין דעכו"ם לא אמרן אלא חוץ לחומת בית פאגי אבל לפנים מחומת בית פאגי שוחטין עליו בפני עצמו מ"ט אפשר דאמטו ליה ואכיל ליה:

one slaughters on his behalf alone. What is the reason?

לפיכך אם אירע וכו': אמר רבה בר בר חנה אמר ר' יוחנן לא שנו אלא גל עגול אבל גל ארוך פטור מלעשות פסח שני אימא טהור היה בשעת שחיטה

It is possible to convey it [the flesh] to him a he will eat it. THEREFORE IF A DISQUALIFICATION OCCURS etc. Rabbah B'Bar Hanah said in R'Johanan's name: They learned [this] only of a round heap;<span class="x" onmousemove="('comment',' I.e., one just about covering the person, so that the rescuer must have been directly over the corpse from the very beginning.');">⁹</span>

תניא נמי הכי ר"ש בנו של רבי יוחנן בן ברוקה אומר מפקח בגל עתים פטור עתים חייב כיצד גל עגול ונמצאת טומאה תחתיו חייב גל ארוך ונמצאת טומאה תחתיו פטור אימא טהור היה בשעת שחיטה:

but [if it was] a long heap, he is exempt from keeping the Second Passover, [for] perhaps he was clean at the time of the shechitah.<span class="x" onmousemove="('comment',' He may not have been actually over the corpse then.');">¹⁰</span> It was also taught likewise: R'Simeon the son of R'Johanan B'Berokah said: One who is removing a heap [of debris] is sometimes exempt [from the Second Passover] and sometimes liable.

<big><strong>מתני׳</strong></big> אין שוחטין את הפסח על היחיד דברי רבי יהודה ורבי יוסי מתיר ואפילו חבורה של מאה שאינן יכולין לאכול כזית אין שוחטין עליהן

How so? [It if was] a round heap and uncleanness [a corpse] was found underneath it, he is liable; a long heap, and uncleanness was found underneath it, he is exempt, [for] I assume [that] he was clean at the time of shechitah.

ואין עושין חבורת נשים ועבדים וקטנים:

<big><b>MISHNAH: </b></big>ONE MAY NOT SLAUGHTER THE Passover offering FOR A SINGLE PERSON: THIS IS R'JUDAH'S VIEW; BUT R'JOSE PERMITS IT. AND EVEN A COMPANY OF A HUNDRED WHO CANNOT EAT AS MUCH AS AN OLIVE [JOINTLY], ONE MAY NOT KILL FOR THEM.

<big><strong>גמ׳</strong></big> ת"ר מנין שאין שוחטין את הפסח על היחיד ת"ל (דברים טז, ה) לא תוכל לזבוח את הפסח באחד דברי ר' יהודה ורבי יוסי אומר יחיד ויכול לאכלו שוחטין עליו עשרה ואין יכולין לאכלו אין שוחטין עליהן

AND ONE MAY NOT FORM A COMPANY OF WOMEN AND SLAVES AND MINORS. <big><b>GEMARA: </b></big>Our Rabbis taught: How do we know that one may not slaughter the Passover-offering for a single person?

ורבי יוסי האי באחד מאי עביד ליה מיבעי ליה לכדר"ש דתניא ר"ש אומר מניין לזובח את פסחו בבמת יחיד בשעת איסור הבמות שהוא בלא תעשה

Because it is said, Thou mayest not sacrifice the passover-offering for one:<span class="x" onmousemove="('comment',' Deut. XVI, 5 (E.v. within one [of thy gates]) .');">¹¹</span> this is R'Judah's opinion.

ת"ל לא תוכל לזבוח את הפסח באחד שעריך יכול אף בשעת היתר הבמות כן ת"ל באחד שעריך לא אמרו אלא בשעה שכל ישראל נכנסין בשער אחד

But R'Jose maintained: A single person and he is able to eat it, one may slaughter on his behalf; ten who are unable to eat it, one must not slaughter on their behalf. Now R'Jose, how does he employ this 'for one'? - He requires it for R'Simeon's [deduction].

ור"י האי מנא ליה תרתי שמעת מינה

For it was taught, R'Simeon said: How do we know that one who sacrifices his Passover offering at a private bamah<span class="x" onmousemove="('comment',' 'High place'. Before the Tabernacle was erected in Shiloh, and between its destruction and the building of the Temple, sacrifices were offered at bamoth (pl. of bamah) , both private and public. During the existence of the Tabernacle at Shiloh, and since the Temple was built, even after it was destroyed, bamoth were forbidden.');">¹²</span> at the time when bamoth were prohibited violates a negative command?

ולר' יוסי ממאי דלהכי דקאמר ר"ש דילמא כדקאמר ר' יהודה הוא דאתא אמר לך לא סלקא דעתך דהא כתיב (שמות יב, ד) איש לפי אכלו

Because it is said, 'Thou mayest not sacrifice the passover-offering within one of thy gates'. You might think that it is also thus when bamoth were permitted:<span class="x" onmousemove="('comment',' For even then private bamoth were permitted only for votive sacrifices but not for obligatory offerings like the Passover, which were sacrificed at the public bamoth.');">¹³</span>

רמי ליה רב עוקבא בר חיננא מפרישנא לרבא מי א"ר יהודה אין שוחטין את הפסח על היחיד ורמינהו אשה בראשון שוחטין עליה בפני עצמה ובשני עושין אותה טפילה לאחרים דברי ר' יהודה א"ל לא תימא בפני עצמה אלא אימא בפני עצמן

therefore it is stated, 'within one of thy gates': They ruled [that he violates a negative injunction] only when all Israel enter through one gate.<span class="x" onmousemove="('comment',' I.e., when there is a central sanctuary; but when bamoth were permitted there was no central sanctuary. The verse is understood thus: Thou mayest not Sacrifice the Passover-offering at a private bamah when all Israel enter through one of thy gates.');">¹⁴</span> And how does R'Judah know this? - You may infer two things from it.<span class="x" onmousemove="('comment',' Presumably by interpreting 'one' separately and 'one of the gates' separately.');">¹⁵</span>

אמר ליה מי עבדינן חבורה שכולה נשים והתנן אין עושין חבורת נשים ועבדים וקטנים מאי לאו נשים לחודייהו ועבדים לחודייהו וקטנים לחודייהו אמר ליה לא נשים ועבדים וקטנים נשים ועבדים משום תפלות קטנים ועבדים משום

Now according to R'Jose, whence [does he know] that its purpose is for what R'Simeon said: perhaps it comes for what was stated by R'Judah? - He can tell you: you cannot think so, for surely it is written, according to every man's eating.<span class="x" onmousemove="('comment',' Ex. XII, 4. Thus the matter depends solely on ability to eat.');">¹⁶</span> R''Ukba B'Hinena of Parishna<span class="x" onmousemove="('comment',' V. supra 76a, p. 393, n. 6.');">¹⁷</span> pointed out a contradiction to Raba: Did then R'Judah Say: One may not kill the Paschal lamb for a single person? But the following contradicts it: [As to] a woman; at the First [Passover] one may slaughter for her separately, but at the second one makes her an addition to others: this is the view of R'Judah. - Said he to him, Do not Say, 'for her separately,' but 'for them separately.'<span class="x" onmousemove="('comment',' This is not an emendation, but an explanation: 'for her separately' means that women need not necessarily join a company of men.');">¹⁸</span> Yet may we form a company consisting entirely of women? Surely we learned, ONE MAY NOT FORM A COMPANY OF WOMEN AND SLAVES AND MINORS. Does that not mean women separately and slaves separately and minors separately? - No, he replied, [it means] women and slaves and minors [together]. Women and slaves, on account of obscenity; minors and slaves, on account of