Pesachim 190

מאי קא מרבה (שמות יב, ט) אל תאכלו ממנו נא בפרטיה מאי קא ממעטי (שמות לד, כה) לא תשחט על חמץ דם זבחי איפוך אנא מצוה דגופיה עדיף:

- Eat not of it half-roast.<span class="x" onmousemove="('comment',' Ex. XII, 9.');">¹</span> By its particularization what does it exclude?

הראשון טעון הלל באכילתו וכו': מנא הני מילי א"ר יוחנן משום ר' שמעון בן יהוצדק אמר קרא (ישעיהו ל, כט) השיר יהיה לכם כליל התקדש חג לילה המקודש לחג טעון הלל לילה שאין מקודש לחג אין טעון הלל:

Thou shall not offer the blood of My sacrifice with leavened bread.<span class="x" onmousemove="('comment',' Ex. XXXIV, 25.');">²</span> May I [not] reverse it? - [The inclusion of] a precept pertaining to itself preferable.

זה וזה טעונין הלל בעשייתן כו': מ"ט איבעית אימא לילה קא ממעט יום לא קא ממעט ואיבעית אימא אפשר ישראל שוחטין את פסחיהן ונוטלין את לולביהן ואין אומרים הלל:

THE FIRST REQUIRES [THE RECITING OF] HALLEL WHEN IT IS EATEN etc. Whence do we know it? -Said R'Johanan on the authority of R'Simeon B'Jehozadak: Scripture saith, Ye shall have a song as in the night when a feast is hallowed:<span class="x" onmousemove="('comment',' Isa. XXX, 29.');">³</span> the night that is hallowed for a feast [Festival] requires [the reciting of] Hallel ['Song'], while the night which is not hallowed for a feast does not require [the reciting of] Hallel.

ונאכלין צלי וכו': שבת אין טומאה לא מתני' דלא כרבי יהודה דתניא דוחה את השבת ואין דוחה את הטומאה ר' יהודה אומר אף דוחה את הטומאה

BUT BOTH REQUIRE [THE RECITING OF] HALLEL WHEN THEY ARE SACRIFICED etc. What is the reason? -I can either say, [Scripture] excludes the night, but not the day; or alternatively, is it possible that Israel sacrifice their Passover-offerings or take their palm-branches<span class="x" onmousemove="('comment',' On the Feast of Tabernacles, v. Lev. XXIII, 40.');">⁴</span> without reciting Hallel!

מ"ט דת"ק מפני טומאה דחיתיו יחזור ויעשה בטומאה ורבי יהודה התורה חזרה עליו לעשותו בטהרה לא זכה יעשה בטומאה

AND THEY ARE EATEN ROAST etc. Only the Sabbath [do they override], but not uncleanness:<span class="x" onmousemove="('comment',' If the majority of those who should keep the second Passover are unclean, the sacrifice is not brought.');">⁵</span> our Mishnah does not agree with R'Judah,for it was taught: It [the second Passover] overrides the Sabbath, but it does not override uncleanness; R'Judah maintained: It overrides uncleanness too.

ת"ר פסח ראשון דוחה את השבת פסח שני דוחה את השבת פסח ראשון דוחה את הטומאה פסח שני דוחה את הטומאה פסח ראשון טעון לינה פסח שני טעון לינה

What is the reason of the first Tanna? -Seeing that I have suspended him [from the first Passover] on account of uncleanness, shall he after all keep it in uncleanness?<span class="x" onmousemove="('comment',' Surely not.');">⁶</span> And R'Judah?<span class="x" onmousemove="('comment',' How does he rebut this argument?');">⁷</span>

דוחה את הטומאה כמאן כר' יהודה

- The Torah sought [means] for him to keep it in cleanness; yet if he was not privileged [thus], he must keep it in uncleanness. Our Rabbis taught: The first Passover overrides the Sabbath, [and] the second Passover overrides the Sabbath; the first Passover overrides uncleanness,[and] the second Passover overrides uncleanness; the first Passover requires the spending of the night [in Jerusalem], [and] the second Passover requires the spending of the night [in Jerusalem].'

ולרבי יהודה טעון לינה והא תניא ר' יהודה אומר מניין לפסח שני שאין טעון לינה שנאמר (דברים טז, ז) ופנית בבקר והלכת לאהליך וכתיב (דברים טז, ח) ששת ימים תאכל מצות הנאכל לששה טעון לינה שאין נאכל לששה אין טעון לינה

[The second Passover] overrides uncleanness. With whom [does this agree]? - With R'Judah.

תרי תנאי ואליבא דרבי יהודה:

But according to R'Judah, does it require the spending of the night [in Jerusalem]? Surely it was taught, R'Judah said: How do we know that the second Passover does not require the spending of the night [in Jerusalem]?

<big><strong>מתני׳</strong></big> הפסח שבא בטומאה לא יאכלו ממנו זבין וזבות נדות ויולדות ואם אכלו פטורין מכרת

Because it is said, and thou shalt turn in the morning, and go unto thy tents;<span class="x" onmousemove="('comment',' Deut. XVI, 7' 'Thy tents' is understood to refer to tents pitched without Jerusalem; but it cannot mean home, firstly because one might not travel on a Festival, and secondly because the pilgrimage burnt-offering was yet to be offered. The phrase 'in the morning' teaches that the night was to be spent in Jerusalem, even after the Passover sacrifice was consumed.');">⁸</span> and it is written, six days thou shalt eat unleavened bread:<span class="x" onmousemove="('comment',' Ibid. 8.');">⁹</span>

ור' אליעזר פוטר אף על ביאת מקדש:

that which is eaten six [days] requires the spending of the night [in Jerusalem], but that which is not eaten six [days] does not require the spending of the night [in Jerusalem]?<span class="x" onmousemove="('comment',' I.e., only the Passover-offering which necessitates the eating of unleavened bread six days (actually seven; v. infra 120a) , and prohibits leaven necessitates the spending of the night in Jerusalem; the first Passover alone fulfils this condition, but not the second. - Thus R. Judah is self-contradictory.');">¹⁰</span> -There is [a controversy of] two Tannaim as to R'Judah's opinion.

<big><strong>גמ׳</strong></big> ת"ר זבין וזבות נדות ויולדות שאכלו בפסח שבא בטומאה יכול יהו חייבין תלמוד לומר (ויקרא ז, יט) כל טהור יאכל בשר (ויקרא ז, כ) והנפש אשר תאכל בשר מזבח השלמים אשר לה' וטומאתו עליו ונכרתה

<big><b>MISHNAH: </b></big>[WITH REGARD TO ] THE PASSOVER-OFFERING WHICH COMES IN UNCLEANNESS, ZABIN AND ZABOTH, MENSTRUANT WOMEN AND WOMEN AFTER CONFINEMENT MUST NOT EAT THEREOF, YET IF THEY DID EAT THEY ARE EXEMPT FROM KARETH;<span class="x" onmousemove="('comment',' The usual penalty for eating sacred flesh in a state of personal uncleanness. But if they actually entered the Temple too, they are liable to kareth on that account.');">¹¹</span> BUT R'ELIEZER EXEMPTS [THEM] EVEN [OF THE KARETH NORMALLY INCURRED] FOR ENTERING THE SANCTUARY.

נאכל לטהורים חייבים עליו משום טמא ושאינו נאכל לטהורין אין טמאין חייבין עליו משום טמא

<big><b>GEMARA: </b></big>Our Rabbis taught: If zabin and zaboth, menstruant women and women after confinement ate of the Passover-offering which was sacrificed in uncleanness, you might think that they are culpable, therefore it is stated, Every one that is clean may eat flesh [of sacrifices]. But the soul that eateth of the f of the sacrifice of peace-offerings, that pertain unto the Lord, having his uncleanness upon him, that soul shall be cut off:<span class="x" onmousemove="('comment',' Lev. VII, 19f.');">¹²</span>

רבי אליעזר אומר יכול דחקו זבין ונכנסו לעזרה בפסח הבא בטומאה יכול יהו חייבין תלמוד לומר (במדבר ה, ב) וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש בזמן שטמאי מתים משתלחין זבין ומצורעין משתלחין אין טמאי מתים משתלחין אין זבין ומצורעין משתלחין

with regard to that which is eaten by clean persons, you are culpable on its account on the score of uncleanness, but as to that which is not eaten by clean persons, you are not culpable on its account on the score of 'uncleanness -<span class="x" onmousemove="('comment',' Hence when the Passover-offering comes in uncleanness, though zabin etc. may not eat of it, they nevertheless do not incur kareth.');">¹³</span> R'Eliezer said: If zabin and lepers<span class="x" onmousemove="('comment',' So the text as emended and Supra 67b.');">¹⁴</span>

בעי רב יוסף דחקו טמאי מתים ונכנסו להיכל בפסח הבא בטומאה מהו מדאישתרי טומאת עזרה אישתרי נמי טומאת היכל או דילמא מאי דאישתרי אישתרי מאי דלא אישתרי לא אישתרי

forced their way through and entered the Temple Court at a Passover-offering which came in uncleanness, you might think that they are culpable; therefore it is stated , [command the children of Israel,] that they send out of the camp every leper, and everyone that hath an issue [zab], and whosoever,- is unclean by the dead:<span class="x" onmousemove="('comment',' Num. V, 2.');">¹⁵</span> when those who are unclean by the dead are sent out, zabin and lepers are sent out; when those who are unclean by the dead are not sent out, zabin and lepers are not sent out.

אמר רבא אמר קרא (במדבר ה, ב) וישלחו מן המחנה אפילו מקצת מחנה

R'Joseph asked: What if persons unclean through the dead forced their way in and entered the Temple [hekal]<span class="x" onmousemove="('comment',' The hall containing the golden altar; the Temple proper, as opposed to the Temple court. Even priests might enter it only when necessary; here entry was unnecessary, since the offering was sacrificed in the Temple Court.');">¹⁶</span> at a Passoveroffering which came in uncleanness?

איכא דאמרי אמר רבא אמר קרא וישלחו מן המחנה אל מחוץ למחנה תשלחום כל היכא דקרינן ביה אל מחוץ למחנה תשלחום קרינן ביה וישלחו מן המחנה

[Do we say,] since the uncleanness of the Temple Court was permitted, the uncleanness of the Temple [hekal] too was permitted;<span class="x" onmousemove="('comment',' I.e., no penalty is incurred on account of uncleanness.');">¹⁷</span> or perhaps, what was permitted was permitted, while what was not permitted was not permitted?

בעי רב יוסף דחקו טמאי מתים ואכלו אימורי פסח הבא בטומאה

Said Raba: Scripture saith, 'that they send out of the camp,' [implying] even from part of the camp.<span class="x" onmousemove="('comment',' Even when they are not sent out of the entire camp, as here, they are sent out of the part where their presence is not necessary; hence if they enter it they incur kareth.');">¹⁸</span> Others maintain. Raba said: Scripture saith, without [mi-huz] the camp shall ye send then:<span class="x" onmousemove="('comment',' Num. V, 3; 'mi-huz' implies right outside the whole of it.');">¹⁹</span> only where<span class="x" onmousemove="('comment',' Lit., 'read in his case'.');">²⁰</span> 'without the camp shall ye send them,' is applicable, is 'that they send out of the camp' applicable.<span class="x" onmousemove="('comment',' Hence, since he is not sent out of the whole camp, he is not liable.');">²¹</span> A. Joseph asked: What if persons unclean by the dead forced their way through [to the altar] and ate the emurim: of a Passover-offering which came in uncleanness?<span class="x" onmousemove="('comment',' The emurim were burnt on the altar, and were therefore forbidden.');">²²</span>