Pesachim 191

מהו מדאישתרי טומאת בשר אישתרי נמי טומאת אימורין או דילמא מאי דאישתרי אישתרי מאי דלא אישתרי לא אישתרי

[Do we say,] since the uncleanness of the flesh was permitted, the uncleanness of the emurim too was permitted;<span class="x" onmousemove="('comment',' So that liability on eating is not incurred on the grounds of their uncleanness, although there still remains the liability for the eating of emurim which are reserved for the altar.');">¹</span> or perhaps, what was permitted was permitted, and what was not permitted was not permitted?

אמר רבא מכדי טומאת אימורין מהיכא איתרבי מטומאת בשר דכתיב (ויקרא ז, כ) אשר לה' לרבות את האימורין

Said Raba, Consider: whence is the uncleanness of emurim included?<span class="x" onmousemove="('comment',' Whence do we learn that for eating emurim in an unclean state liability is incurred? - Actually only the uncleanness of the flesh is explicitly mentioned.');">²</span> From the uncleanness of the flesh, for it is written, That pertain onto the Lord,<span class="x" onmousemove="('comment',' Lev. VII, 20.');">³</span>

כל היכא דאיתיה לטומאת בשר איתיה לטומאת אימורין כל היכא דליתיה לטומאת בשר ליתיה לטומאת אימורין

which includes emurim: [hence] wherever the uncleanness of the flesh is interdicted, the uncleanness of the emurim is interdicted: while wherever [the interdict of] the uncleanness of the flesh is absent, [the interdict of] the uncleanness of the emurim is absent R'Zera asked: Where did they burn the emurim of the Passover offering of Egypt?<span class="x" onmousemove="('comment',' No mention is made of an altar there.');">⁴</span>

בעי רבי זירא אימורי פסח מצרים היכא אקטרינהו א"ל אביי ומאן לימא לן דלא שויסקי עבוד

-Said Abaye, And who is to tell us that it was not prepared roast?<span class="x" onmousemove="('comment',' And eaten.');">⁵</span> Moreover, surely R'Joseph learned: Three altars were there [for the sprinkling of the blood] viz. , the lintel and the two doorposts.<span class="x" onmousemove="('comment',' I.e., there were three places for the sprinkling of the blood, corresponding to the altar in the Temple. But there was no altar for the burning of the emurim.');">⁶</span>

ועוד הא תנא רב יוסף ג' מזבחות היו שם על המשקוף ועל שתי המזוזות ותו מידי אחרינא לא הוה:

Further, was there nothing else?<span class="x" onmousemove="('comment',' In which the Passover-offering in Egypt differed from those offered in the Temple. Surely there were many points of difference (v. next Mishnah) : why then assume that in this respect they were alike?');">⁷</span> M I S H N A H.

<big><strong>מתני׳</strong></big> מה בין פסח מצרים לפסח דורות פסח מצרים מקחו מבעשור וטעון הזאה באגודת אזוב ועל המשקוף ועל שתי המזוזות ונאכל בחפזון בלילה אחד ופסח דורות נוהג כל שבעה:

WHAT IS THE DIFFERENCE BETWEEN THE PASSOVER-OFFERING OF EGYPT AND THE PASSOVER-OFFERING OF [SUBSEQUENT] GENERATIONS?<span class="x" onmousemove="('comment',' 1.e., the annual Passover.');">⁸</span> THE PASSOVER-OFFERING IN EGYPT WAS TAKEN ON THE TENTH [OF NISAN],<span class="x" onmousemove="('comment',' Its owner had to take it four days beforehand, declaring, 'This is for the Passover-offering'.');">⁹</span>

<big><strong>גמ׳</strong></big> מנא לן דכתיב (שמות יב, ג) דברו אל כל עדת ישראל לאמר בעשור לחדש הזה ויקחו זה מקחו מבעשור ואין פסח דורות מקחו מבעשור

[ITS BLOOD] REQUIRED SPRINKLING WITH A BUNCH OF HYSSOP ON THE LINTEL AND ON THE TWO DOOR-POSTS, AND IT WAS EATEN IN HASTE ON ONE NIGHT; WHEREAS THE PASS OVER- OFFERING OF [SUBSEQUENT] GENERATIONS IS KEPT THE WHOLE SEVEN [DAYS].<span class="x" onmousemove="('comment',' This is explained in the GEMARA:');">¹⁰</span> <big><b>GEMARA: </b></big>Whence do we know it? -Because it is written, Speak ye unto all the congregation of Israel, saying: in the tenth day of this month they shall take [to them every man a lamb]:<span class="x" onmousemove="('comment',' Ex. XII, 3.');">¹¹</span>

אלא מעתה (שמות יב, ו) והיה לכם למשמרת עד ארבעה עשר יום לחדש הזה הכי נמי זה טעון ביקור ד' ימים קודם שחיטה ואין אחר טעון ביקור

the taking of this one was on the tenth , whereas the taking of the Passover-offering of [subsequent] generations is not on the tenth. If so, [when it is written,] And ye shall keep it [mishmereth] until the fourteenth day of this month,<span class="x" onmousemove="('comment',' Ibid. 6.');">¹²</span>

והתניא בן בג בג אומר מניין לתמיד שטעון ביקור ד' ימים קודם שחיטה שנא' (במדבר כח, ב) תשמרו להקריב לי במועדו ולהלן הוא אומר והיה לכם למשמרת עד ארבעה עשר מה להלן טעון ביקור ד' ימים קודם שחיטה אף כאן טעון ביקור ד' ימים קודם שחיטה

does that too [intimate], this requires a four days' examination before slaughtering,<span class="x" onmousemove="('comment',' It was taken on the tenth and examined every day until the fourteenth for a blemish.');">¹³</span> but no other requires examination?

שאני התם דכתיב תשמרו

Surely it was taught, The son of Bag Bag<span class="x" onmousemove="('comment',' V. Aboth, Sonc. ed. p. 76, n. 7');">¹⁴</span> said: How do we know that the tamid<span class="x" onmousemove="('comment',' V. Glos.');">¹⁵</span>

ופסח דורות נמי הכתיב (שמות יג, ה) ועבדת את העבודה הזאת בחדש הזה שיהו כל עבודות חדש זה כזה

requires a four days' examination before slaughtering? Because it is said, Ye shall observe [tishmeru] to offer unto Me in its due season,<span class="x" onmousemove="('comment',' Num. XXVIII, 2.');">¹⁶</span>

אלא ההוא הזה למעוטי פסח שני דכוותיה

while elsewhere it is said, And ye shall keep it [mishmereth] until the fourteenth [etc.]:<span class="x" onmousemove="('comment',' Tishmeru and mishmereth have the same root.');">¹⁷</span> just as there it requires a four days' examination before slaughtering, so here too it requires a four days examination before slaughtering? - There it is different, because tishmeru ['ye shall observe'] is written.<span class="x" onmousemove="('comment',' Hence the animal must be examined daily for four days before it is sacrificed, and the same applies to the annual Passover-offering, though the latter is not actually declared to be taken for that purpose.');">¹⁸</span>

אלא מעתה דכתיב (שמות יב, ח) ואכלו את הבשר בלילה הזה ה"נ דזה נאכל בלילה ואין אחר נאכל בלילה אמר קרא ועבדת את העבודה

And thus [in connection with] the annual Passover-offering it is indeed written, then thou shalt keep this service in this month,<span class="x" onmousemove="('comment',' Ex. XIII, 5.');">¹⁹</span> [which intimates] that all the services of this month [in subsequent generations] should be like this.<span class="x" onmousemove="('comment',' I.e., all the regulations of the Egyptian Passover hold good for the annual Passover too, and this includes the four days' examination. The special 'taking' however has been excluded by the exegesis above.');">²⁰</span>

אלא הזה למה לי לכדר' אלעזר בן עזריה ור"ע

Hence that [word] 'this'<span class="x" onmousemove="('comment',' In the verse, 'and ye shall keep it until the fourteenth day of this month'.');">²¹</span> is to exclude the second Passover, which is like itself.<span class="x" onmousemove="('comment',' Just as the Egyptian Passover was only one day, so is the annual second Passover of one day's duration only, and it is logical that 'this' should exclude another Passover which is similar to itself. Hence it teaches that the animal sacrificed at the second Passover does not require a four days' examination.');">²²</span>

אלא מעתה דכתיב (שמות יב, מח) וכל ערל לא יאכל בו ה"נ דבו אינו אוכל אבל אוכל בפסח דורות אמר קרא (שמות יג, ה) ועבדת

But [again] if so, when it is written, and they shall eat the flesh in this night,<span class="x" onmousemove="('comment',' Ex. XII, 8.');">²³</span> does that too [teach] that thi is eaten at night, but another is not eaten at night?<span class="x" onmousemove="('comment',' Surely not-the annual Passover-offering was of course eaten at night.');">²⁴</span>

אלא בו למה לי בו אינו אוכל אבל הוא אוכל במצה ומרור

-Scripture saith, then thou shalt keep this service [etc.].<span class="x" onmousemove="('comment',' Ex. XIII, 5.');">²⁵</span> Then what is the purpose of 'this'? - [It is required] for [the exegesis] of R'Eleazar B''Azariah and A.

אלא מעתה (שמות יב, מג) (וכל) בן נכר לא יאכל בו ה"נ דבו אינו אוכל אבל אוכל הוא פסח לדורות אמר קרא ועבדת

Akiba [respectively].<span class="x" onmousemove="('comment',' According to the former, to teach that it may be eaten until midnight only; according to the latter, to show that it may not be eaten two nights; v. Ber. 9a.');">²⁶</span> But if so, when it is written, But no uncircumsized person shall eat thereof,<span class="x" onmousemove="('comment',' Ibid. XII, 48.');">²⁷</span>

אלא בו למה לי בו המרת דת פוסלת ואין המרת דת פוסלת בתרומה

does that too [teach] that he may not eat 'thereof,' yet he may eat of the Passover-offering of [subsequent] generations? - [No, for] Scripture saith, 'Then thou shalt keep [this service etc.].' Then what is the purpose of 'thereof'? - Thereof he must not eat, but he eats unleavened bread and the bitter herbs.

ואיצטריך למיכתב ערל ואיצטריך למכתב בן נכר דאי כתב רחמנא ערל משום דמאיס אבל בן נכר לא מאיס אימא לא צריכא ואי אשמעינן בן נכר משום דאין לבו לשמים אבל ערל דלבו לשמים אימא לא צריכא

But if so, when it is written, There shall no alien eat thereof,<span class="x" onmousemove="('comment',' Ibid. 43. By 'alien' is understood not a non-Jew but a Jewish apostate, whose actions have alienated him from God.');">²⁸</span> is it the case there too that he must not eat thereof, yet he eats of the Passover-offering [subsequent] generations? - Scripture saith, 'Then thou shalt keep [etc.].'

אלא מעתה (שמות יב, מה) תושב ושכיר לא יאכל בו הכי נמי דבו הוא אינו אוכל אבל אוכל הוא בפסח דורות אמר קרא ועבדת אלא בו למה לי בו המרת דת פוסלת ואין המרת דת פוסלת בתרומה

Then what is the purpose of 'thereof'? - In that case only ['thereof'] does apostasy disqualify, but apostasy does not disqualify in the case of terumah - Now it is necessary that an uncircumcised person should be stated, and it is necessary that an alien should be stated. For if the Divine Law stated an uncircumcised person, [I would say that he is disqualified] because he is repulsive, but an alien is not repulsive [so] I would say [that he is] not [excluded from the Passover-offering]; hence [an alien] is necessary.

אלא מעתה (שמות יב, מד) ומלתה אותו אז יאכל בו ה"נ דבו אינו אוכל אבל אוכל בפסח דורות אמר קרא ועבדת אלא בו ל"ל בו מילת זכריו ועבדיו מעכבת ואין מילת זכריו ועבדיו מעכבת בתרומה

And if we were informed about an alien, [I would argue that he is disqualified] because his heart is not toward Heaven, but [as for] an uncircumcised person, whose heart is toward Heaven,<span class="x" onmousemove="('comment',' For this is understood to refer to one whose brothers died through circumcision, so that he fears the operation, but would otherwise have it performed.');">²⁹</span> I would say [that he is] not [excluded].

אלא מעתה דכתיב (במדבר ט, יב) ועצם לא ישברו בו ה"נ דבו אינו שובר אבל שובר בפסח דורות אמר קרא ועבדת אלא בו למה לי בו בכשר ולא בפסול

Thus both are necessary. But if so, [when it is written,] A sojourner [toshab] and a hired servant [sakir] shall not eat thereof,<span class="x" onmousemove="('comment',' Ex. XII, 45.');">³⁰</span>

אלא מעתה דכתיב (שמות יב, ט) אל תאכלו ממנו נא ממנו אי אתה אוכל אבל אתה אוכל נא בפסח דורות אמר קרא ועבדת אלא ממנו למה לי לכדרבה א"ר יצחק:

does that too [intimate] that he must not eat thereof, but he does eat of the annual Passover? - Scripture saith, 'Then thou shalt keep [etc.]'. Then what is the purpose of 'thereof'? - Only in this case does apostasy disqualify, but apostasy does not disqualify from terumah.<span class="x" onmousemove="('comment',' This seems quite unintelligible; Rashi deletes the whole passage on other grounds, observing that the answer is in any case pointless. uc Tosaf. in Yeb. 71 s.v. defends the present reading.');">³¹</span>

ונאכל בחפזון וכו': מנא לן דאמר קרא (שמות יב, יא) ואכלתם אותו בחפזון אותו נאכל בחפזון ואין אחר נאכל בחפזון:

But if so, [when it is written, But every man's servant that is bought for money,] when thou hast circumcised him, then shall he eat thereof,<span class="x" onmousemove="('comment',' Ibid. 44.');">³²</span> - does that too [intimate] that he must not eat thereof, but he does eat of the annual Passover? - Scripture saith, 'then thou shalt keep [etc.]'.

ופסח דורות נוהג כל שבעה וכו': אמאי קאי אי לימא אפסח פסח כל שבעה מי איכא

Then what is the purpose of 'thereof' [bo]? Only in this case [bo] is the circumcision his males and his slaves indispensable,<span class="x" onmousemove="('comment',' The master may not partake of the Passover-offering until the males of his household are circumcised.');">³³</span> but the circumcision of his males and his slaves is not indispensable in the case of terumah. But if so, when it is written, Neither shall ye break a bone thereof,<span class="x" onmousemove="('comment',' Ex. XII, 46.');">³⁴</span> does that too [intimate] that he may not break [a bone] thereof, but he may break [a bone] of the annual Passover? -Scripture saith, 'then thou shalt keep [etc.]'. Then what is the purpose of 'thereof'? 'Thereof' [indicates] of a fit [sacrifice], but not of an unfit [one].<span class="x" onmousemove="('comment',' V. supra ');">³⁵</span> But if so, when it is written, Eat not of it half-roast,<span class="x" onmousemove="('comment',' Ibid. 9.');">³⁶</span> [does that too intimate,] of it you may not eat [half-roast], but you may eat half-roast of the annual Passover-offering? -Scripture saith, 'then thou shalt keep etc.' Then what is the purpose of 'of it'? - For the teaching of Rabbah in R'Isaac's name.<span class="x" onmousemove="('comment',' Viz., that an uncircumcised person may not eat of tithe; v. Yeb. 74a.');">³⁷</span> AND WAS EATEN IN HASTE etc. How do we know it? - Because Scripture saith, and ye shall eat it in haste:<span class="x" onmousemove="('comment',' Ibid. 11.');">³⁸</span> 'it' was eaten in haste, but no other was eaten in haste. AND THE ANNUAL PASSOVER-OFFERING IS KEPT THE WHOLE SEVEN [DAYS] etc. To what does this refer? If we say, to the Passover-offering, - is there then a Passover-offering all the seven [days]?