Pesachim 186

קסבר מגדף היינו מברך השם וכתיב במברך את השם (ויקרא כד, טו) ונשא חטאו

He holds that megaddef is one who curses<span class="x" onmousemove="('comment',' Lit., 'blesses', a euphemism for 'curses'');">¹</span> the [Divine] Name,<span class="x" onmousemove="('comment',' V. Num. XV, 30; he blasphemeth (Heb. megaddef, R.V.: reproacheth) the Lord; and that soul shall be cut off (i.e., kareth) . The meaning of megaddef is disputed in Ker. 7b.');">²</span>

וגמר האי חטאו דהכא מחטאו דהתם מה להלן כרת אף כאן נמי כרת

while of him who curses the [Divine] Name It Is written, [Whosoever curseth his God] shall bear his sin,<span class="x" onmousemove="('comment',' Lev. XXIV, 15. From Num. XV, 30 'ye know that he incurs kareth, and therefore that must be the meaning in this verse.');">³</span> and [the meaning of] this 'his sin' is learnt fro 'his sin' there: just as there [it means] kareth, so here too, [it means] kareth.

ור' נתן סבר (במדבר ט, יג) וחדל לעשות הפסח ונכרתה דהאי כי לשון דהא הוא וה"ק רחמנא דהא קרבן ה' לא הקריב במועדו בראשון

Again, R'Nathan holds: And forbeareth to keep, the Passover, that soul shall be cut off' for this ki denote 'because'<span class="x" onmousemove="('comment',' R. Nathan renders 'ki' as 'because'.');">⁴</span> and this is what the Divine Law saith, Because he brought not the offering of the Lord at the first.

האי חטאו ישא מאי עביד ליה קסבר מגדף לאו היינו מברך את השם וגמר האי חטאו דהתם מהאי חטאו דהכא מה הכא כרת אף התם כרת

How does he employ this [phrase] 'that man shall bear his sin'?<span class="x" onmousemove="('comment',' According to Rabbi it is necessary, as it refers to the punishment for the neglect of the second. But since R. Nathan relates it to the first, it is superfluous, having been already stated.');">⁵</span> - He holds that megaddef is not one who curses the [Divine] Name,<span class="x" onmousemove="('comment',' But one who takes part in an idolatrous service, e.g., by singing hymns in a heathen Temple, v. Ker. 7b. Consequently, Nun,. XV, 30 cannot be identified with Lev. XXIV, 15 (v. notes supra) , and so there is nothing to indicate the meaning of 'shall bear his sin' in the latter verse, which refers to blasphemy.');">⁶</span>

ור' חנניא בן עקביא סבר וחדל לעשות הפסח ונכרתה אי קרבן ה' לא הקריב במועדו בשני

and so [the meaning of] this 'his sin' [written] there is learnt from 'his sin' [written] here; just as [it means] kareth here,<span class="x" onmousemove="('comment',' As explicitly stated in the first half of the verse.');">⁷</span> so there too [it means] kareth.

והאי חטאו ישא מאי עביד ליה כדאמרן

While R'Hanania B''Akabia holds [that we translate thus]: 'and forbeareth to keep the Passover, that soul shall be cut off';<span class="x" onmousemove="('comment',' Translating ki like Rabbi, except that he connects it with the preceding part of the verse.');">⁸</span> if [also] he brought not the offering of the Lord in its appointed season, [viz. ,] at the seco And how does he employ this 'shall bear his sin'? - As we have stated.<span class="x" onmousemove="('comment',' In connection with R. Nathan.');">⁹</span>

הלכך הזיד בזה ובזה דברי הכל חייב שגג בזה ובזה דברי הכל פטור

Therefore if [he neglected] deliberately both [Passovers], all agree that he is culpable. If [he neglected] both unwittingly, all agree that he is not culpable.

הזיד בראשון ושגג בשני לרבי ולר' נתן מחייבי לרבי חנניא בן עקביא פטור

If [he neglected] the first deliberately but the second unwittingly: according to Rabbi and R'Nathan he is culpable; according to R'Hanania B''Akabia, he is not culpable. If [he neglected] the first unwittingly but the second deliberately: according to Rabbi he is culpable; according to R'Nathan and R'Hanania B''Akabia he is not culpable.

שגג בראשון והזיד בשני לרבי חייב לר' נתן ולר' חנניא בן עקביא פטור:

<big><b>MISHNAH: </b></big>WHAT IS 'A JOURNEY AFAR OFF'? FROM MODI'IM<span class="x" onmousemove="('comment',' Generally known as Modim, a town famous in Jewish history as the residence of Mattathias and his sons, where the Maccabean revolt against Antiochus flared up; it was some fifteen miles N.W. of Jerusalem. veujr lr v');">¹⁰</span>

<big><strong>מתני׳</strong></big> איזו היא דרך רחוקה מן המודיעים ולחוץ וכמדתה לכל רוח דברי רבי עקיבא ר"א אומר מאיסקופת העזרה ולחוץ אמר ליה רבי יוסי לפיכך נקוד על (במדבר ט, י) ה' לומר לא מפני שרחוק ודאי אלא מאיסקופת העזרה ולחוץ:

AND BEYOND, AND THE SAME DISTANCE ON ALL SIDES [OF JERUSALEM]: THIS IS R'AKIBA'S OPINION. R'ELIEZER SAID: FROM THE THRESHOLD OF THE TEMPLE COURT AND WITHOUT.

<big><strong>גמ׳</strong></big> אמר עולא מן המודיעים לירושלים חמשה עשר מילין הויא סבר לה כי הא דאמר רבה בר בר חנה אמר רבי יוחנן כמה מהלך אדם ביום עשרה פרסאות מעלות השחר ועד הנץ החמה חמשת מילין משקיעת החמה ועד צאת הכוכבים חמשת מילין פשו לה תלתין חמיסר מצפרא לפלגא דיומא וחמיסר מפלגא דיומא לאורתא

SAID R'JOSE TO HIM: FOR THAT REASON THE HEH IS POINTED<span class="x" onmousemove="('comment',' The Heb. for 'a journey afar off' (Num. IX, 10) is the (heh) being traditionally written with a dot, thus . Such a point was regarded as a weakening or limitation, as though the word were not really written.');">¹¹</span> IN ORDER TO TEACH: NOT BECAUSE IT IS REALLY AFAR OFF, BUT [WHEN ONE IS] FROM THE THRESHOLD OF THE TEMPLE COURT AND WITHOUT [HE IS REGARDED AS BEING 'AFAR OFF'].

עולא לטעמיה דאמר עולא אי זה הוא דרך רחוקה כל שאין יכול ליכנס בשעת שחיטה

<big><b>GEMARA: </b></big>'Ulla said: From Modi'im to Jerusalem is fifteen miles.<span class="x" onmousemove="('comment',' A mil=two thousand cubits, a quarter of a parasang.');">¹²</span> He holds as Rabbah B'Bar Hanah said in R'Johanan's name: what is an [average] man's journey in a day?<span class="x" onmousemove="('comment',' From daybreak to nightfall, when the day and night are of equal length, i.e., from six a.m. To six p.m.');">¹³</span>

אמר מר מעלות השחר עד הנץ החמה חמשת מילין מנא לן דכתיב (בראשית יט, טו) וכמו השחר עלה ויאיצו המלאכים וגו' וכתיב (בראשית יט, כג) השמש יצא על הארץ ולוט בא צוערה ואמר רבי חנינא לדידי חזי לי ההוא אתרא והויא חמשה מילין

Ten parasangs: five mils from daybreak until the first sparklings of the rising sun, [and] five mils from sunset until the stars appear. This leaves thirty: fifteen from the morning until midday, and fifteen from midday until evening [i.e., sunset].'

גופא אמר עולא איזה הוא דרך רחוקה כל שאין יכול ליכנס בשעת שחיטה ורב יהודה אמר כל שאין יכול ליכנס בשעת אכילה

Ulla Is consistent with his view, for 'Ulla said: What is 'a journey afar off'? Any place whence a man is unable to enter [Jerusalem] at the time of slaughtering.<span class="x" onmousemove="('comment',' I.e., so far, that if a man started walking at midday, which is the earliest time for sacrificing the Passover-offering, he could not reach it by sunset, which is the latest. Taking this statement in conjunction with the preceding calculation, we see that Modim must be fifteen mils from Jerusalem.');">¹⁴</span>

אמר ליה רבה לעולא לדידך קשיא ולרב יהודה קשיא לדידך קשיא דאמרת כל שאין יכול ליכנס בשעת שחיטה והא טמא שרץ דאין יכול ליכנס בשעת שחיטה וקאמרת שוחטין וזורקין על טמא שרץ

The Master said: 'Five mils from daybreak until the first sparklings of the rising sun.' Whence do we know it? - Because It is written, And when the morning arose [i.e., at daybreak], then the angels hastened Lot, saying etc. ;<span class="x" onmousemove="('comment',' Gen. XIX, 15.');">¹⁵</span>

ולרב יהודה קשיא דאמר כל שאין יכול ליכנס בשעת אכילה והא טמא שרץ דיכול ליכנס בשעת אכילה וקאמר אין שוחטין וזורקין על טמא שרץ

and it is written, The sun was risen upon the earth when Lot came unto Zoar,.<span class="x" onmousemove="('comment',' Ibid. 23.');">¹⁶</span> while R'Hanina said: I myself saw that place and it is five mils [from Sodom].

אמר ליה לא לדידי קשיא ולא לרב יהודה קשיא לדידי ל"ק דרך רחוקה לטהור ואין דרך רחוקה לטמא

The [above] text [stated]: ''Ulla said, what is "a journey afar off"? Any place whence a man Is unable to enter [Jerusalem] at the time of slaughtering.' But Rab Judah maintained: Any place whence one is unable to enter [Jerusalem] at the time of eating. Rabbah said to 'Ulla: on your view there is a difficulty, and on Rab judah's view there is a difficulty. On your view there is a difficulty, for you say, 'Any place whence a man is unable to enter at the time of slaughtering': yet surely a man unclean through a reptile is unable to enter<span class="x" onmousemove="('comment',' Sc. the Temple.');">¹⁷</span> at the time of slaughtering, yet you say, One slaughters and sprinkles on behalf of a person unclean through a reptile? On Rab Judah's view there is a difficulty, for he says, 'Any place whence one is unable to enter at the time of eating': but surely he who is unclean through a reptile is able to enter at the time of eating, yet he says, One may not slaughter and sprinkle on behalf of a man unclean through a reptile?<span class="x" onmousemove="('comment',' For this controversy v. supra 90b.');">¹⁸</span> Said he to him: Neither on my view nor on Rab Judah's view Is there a difficulty. On my view there is no difficulty: 'A journey afar off' [is stated] in reference to a clean person, but 'a journey afar off' is not [stated] in refere an unclean person.<span class="x" onmousemove="('comment',' V. Num. IX, 13: But the man that is clean, and is not in a journey, and forbeareth to keep (lit., 'do') the Passover etc. From this we see, (i) that the exemption for a man who is in a 'journey afar off' applies to a clean person, and (ii) that a 'journey (afar off) ' is determined by his inability to do the Passover, i.e., to slaughter it. Hence if he is so far away that he cannot reach the Temple Court in time for the slaughtering, he is in a journey afar off'. But an unclean person is exempt because of his uncleanness, which prevents his eating, but not his sacrificing, since that can be done by another acting on his behalf. Moreover, since Scripture specifies one who is 'unclean by reason of a dead body' and does not state one who is unclean through a reptile, it follows that this exemption applies only to such as the former, who are unclean for a long period (seven days) and cannot be fit in the evening, but not to such as the latter, who can be fit to eat in the evening.');">¹⁹</span>