Pesachim 192

אלא אחמץ מכלל דפסח מצרים לילה אחד ותו לא והתניא רבי יוסי הגלילי אומר מנין לפסח מצרים שאין חימוצו נוהג אלא יום אחד ת"ל (שמות יג, ג) לא יאכל חמץ וסמיך ליה היום אתם יוצאים

- Rather [it must refer] to leaven. Hence it follows that at the Passover of Egypt [leaven was forbidden] one night and no more; but surely it was taught, R'Jose the Galilean said: How do we know that at the Passover of Egypt the [prohibition of] leaven was in force one day only?

אלא ה"ק לילה אחד והוא הדין לפסח דורות וחימוצו כל היום ופסח דורות נוהג כל שבעה:

Because it is said, There shall no leavened bread be eaten<span class="x" onmousemove="('comment',' Ibid. XIII, 3.');">¹</span> and in proximity [thereto] is written, This day ye go forth!<span class="x" onmousemove="('comment',' Ibid. 4; v. supra p. 130, n. 9. Thus it was prohibited the whole day, not during the night only.');">²</span>

<big><strong>מתני׳</strong></big> א"ר יהושע שמעתי שתמורת פסח קריבה ותמורת פסח אינה קריבה ואין לי לפרש

-Rather this is its meaning: [The Passover-offering is kept] one night, and the same law applies to the annual Passover-offering; while [the prohibition of] leaven [was in force] the whole day, whereas at the Passover-offering of [subsequent] generations [the interdict of leaven] holds good for the entire seven [days]. <big><b>MISHNAH: </b></big>R'JOSHUA SAID: I HAVE HEARD [FROM MY TEACHERS] THAT THE SUBSTITUTE OF A PASSOVER-OFFERING<span class="x" onmousemove="('comment',' When an animal is dedicated for a sacrifice, another must not be declared as a substitute for it; if it is, both animals are holy, the holiness of the second being of the same nature as that of the first. But the substitute of a Passover-offering cannot be offered as such, but must be kept until after the Festival. Normally if a Passover-offering is not sacrificed at the proper time, e.g.,if it was lost, it is subsequently sacrificed as a peace-offering.');">³</span>

א"ר עקיבא אני אפרש הפסח שנמצא קודם שחיטת הפסח ירעה עד שיסתאב וימכר ויביא בדמיו שלמים וכן תמורתו

IS OFFERED,<span class="x" onmousemove="('comment',' As a peace-offering, after Passover.');">⁴</span> AND THAT THE SUBSTITUTE OF A PASSOVER-OFFERING IS NOT OFFERED,<span class="x" onmousemove="('comment',' As a peace-offering, but must graze until it becomes blemished, whereupon it is redeemed.');">⁵</span>

אחר שחיטת הפסח קרב שלמים וכן תמורתו:

AND I CANNOT EXPLAIN IT.<span class="x" onmousemove="('comment',' When it is offered and when it is not.');">⁶</span> SAID R'AKIBA, I WILL EXPLAIN IT: THE PASSOVER-OFFERING WHICH WAS FOUND BEFORE THE SLAUGHTERING OF THE PASSOVER-OFFERING MUST BE LEFT TO GRAZE UNTIL IT BECOMES UNFIT,<span class="x" onmousemove="('comment',' Through a blemish.');">⁷</span>

<big><strong>גמ׳</strong></big> ולימא פסח קרב ופסח אינו קרב הא קמ"ל דאיכא תמורת הפסח דלא קרבה

BE SOLD, AND ONE BRINGS A PEACE-OFFERING FOR ITS MONEY; AND THE SAME APPLIES TO ITS SUBSTITUTE. [IF FOUND] AFTER THE SLAUGHTERING OF THE PASSOVER, IT IS OFFERED AS A PEACE-OFFERING, AND ITS SUBSTITUTE LIKEWISE.<span class="x" onmousemove="('comment',' The animal originally dedicated for the Passover was lost, and another was dedicated in its stead. Now if it was found again before the second was slaughtered or before the time of slaughtering the Passover in general (the exact meaning is disputed in the Gemara) , the fact that it was present at the time of slaughtering stamps it as a Passover, and by not slaughtering it, one has rejected it, as it were, with his own hands. Consequently, it can no longer be offered itself, but must be sold, etc. If after finding it he substituted another animal for it, that too is governed by the same law, as stated in n. I. But if it was found after the second was killed, the time of the slaughtering has not stamped it with the name of a Passover-offering, nor has it been rejected therefrom. Consequently, it is brought itself after the Festival as a peace-offering.');">⁸</span>

איתמר רבה אמר קודם שחיטה ולאחר שחיטה שנינו רבי זירא אמר קודם חצות ולאחר חצות שנינו

<big><b>GEMARA: </b></big>BUT LET HIM SAY, The Passover-offering is offered, and the Passover-offering is not offered?<span class="x" onmousemove="('comment',' Why does R. Joshua speak about the substitute of a Passover: surely he could say the same about the Passover itself?');">⁹</span> -He informs us this, [viz. ,] that there is a substitute of a Passover-offering which is not offered [ peace-offering].<span class="x" onmousemove="('comment',' For I might otherwise think that since the substitute cannot be sacrificed as a Passover-offering, it is as though he dedicated it in the first place for a peaceoffering, and therefore must itself be offered as such in all cases, irrespective of what happens to the original. Hence he informs us that where the original cannot be offered, the substitute too cannot be offered.');">¹⁰</span>

ולרבי זירא הא קתני קודם שחיטת הפסח אימא קודם זמן שחיטת הפסח

It was stated: Rabbah said: We learned, Before slaughtering and after slaughtering;<span class="x" onmousemove="('comment',' I.e., if it was found before or after the second was actually slaughtered.');">¹¹</span> R'Zera maintained: We learned, Before midday and after midday.<span class="x" onmousemove="('comment',' The time for slaughtering the Passover is from midday until evening. R. Zera maintains that if it is still unfound by midday, it can no longer be stamped as a Passover-offering even if it is found before the second is actually slaughtered, and therefore is subsequently sacrificed itself as a peace-offering.');">¹²</span>

כתנאי הפסח שנמצא קודם שחיטה ירעה לאחר שחיטה יקרב ר"א אומר קודם חצות ירעה לאחר חצות יקרב:

But according to R'Zera, surely he teaches, BEFORE THE SLAUGHTERING OF THE PASSOVER-OFFERING? -SAY: BEFORE THE TIME OF THE SLAUGHTERING OF THE PASSOVER-OFFERING,<span class="x" onmousemove="('comment',' This does not emend the Mishnah but rather explains it.');">¹³</span> This is dependent on Tannaim: The Passover which is found before slaughtering must graze [etc.]; [if found] after slaughtering, it is offered.

אחר שחיטת הפסח יביא שלמים וכו': אמר רבא לא שנו אלא שנמצא אחר שחיטה והמיר בו אחר שחיטה אבל נמצא קודם שחיטה והמיר בו אחר שחיטה תמורתו מכח קדושה דחויה קא אתא ולא קרבה

R'Eleazar said: [If found] before midday it must graze [etc.]; after midday, it is offered. [IF IT IS FOUND] AFTER THE SLAUGHTERING OF THE PASSOVER, HE BRINGS IT AS A PEACE-OFFERING etc. Raba<span class="x" onmousemove="('comment',' Var. lec. Rabbah.');">¹⁴</span>

איתיביה אביי (ויקרא ג, ז) אם כשב מה ת"ל אם כשב לרבות תמורת הפסח אחר הפסח שקרבה שלמים

said:They learned this only if it was found after the slaughtering and he substituted [another] for it after the slaughtering. But if it was found before the slaughtering while he substituted [another] for it after the slaughtering, its substitute derives from the power of rejected sanctity, and it cannot be offered.<span class="x" onmousemove="('comment',' I.e., since the original is rejected, as explained in n. 6 on the Mishnah, the substitute is in the same position.');">¹⁵</span>

היכי דמי אילימא שנמצא אחר שחיט' והמיר בו אחר שחיטה פשיטא למה לי קרא אלא לאו שנמצא קודם שחיטה והמיר בו אחר שחיטה

Abaye raised an objection against him: If [he bring] a lamb [for his offering' etc.]:<span class="x" onmousemove="('comment',' Lev. III, 7. This refers to a peace-offering, and it is superfluous. For v. 6 states, and if his offering... be of the flock, while v. 12 states, and i his offering be a goat: since 'flock' only comprises goats and lambs, v. 6 must refer to lambs, which renders v. 7 unnecessary. Hence it must be written for a particular exegesis.');">¹⁶</span> for what purpose is 'if [he bring] a lamb' stated?

לא לעולם שנמצא אחר שחיטה והמיר בו אחר שחיטה וקרא אסמכתא בעלמא

To include the substitute of a Passover-offering afte Passover, [teaching] that it is offered as a peace-offering. How is it meant?

אלא קרא למאי אתא כדתניא כשב לרבות את הפסח לאליה

If we say that it was found after the slaughtering and he substituted [another] for it after the slaughtering, then it is obvious:<span class="x" onmousemove="('comment',' Since it follows from the general principle of substitution, as explained in n. 1 and 6 on the MISHNAH:');">¹⁷</span> why do I require a verse?

כשהוא אומר אם כשב לרבות פסח שעברה שנתו ושלמים הבאין מחמת פסח לכל מצות שלמים שטעון סמיכה ונסכים ותנופת חזה ושוק

Hence it must surely apply where it was found before slaughtering and he substituted [another] for it after slaughtering?<span class="x" onmousemove="('comment',' And we are then informed that although the original itself cannot be offered, its substitute is offered!');">¹⁸</span> - No: in truth it applies where it was found after slaughtering and he substituted [another] for it after slaughtering, while the verse is a mere support.<span class="x" onmousemove="('comment',' But not the actual source of the law, which follows indeed from general principles.');">¹⁹</span>

וכשהוא אומר ואם עז הפסיק הענין לימד על העז שאין טעונה אליה

Then for what [purpose] does the verse come?<span class="x" onmousemove="('comment',' Since it is superfluous, as explained on p. 519, n. 6.');">²⁰</span> -For what was taught: '[If he bring] a lamb [etc.]': this i include the Passover-offering, in respect of its fat tail.<span class="x" onmousemove="('comment',' The fat tail of all other sacrifices is explicitly stated to be part of the emurim which are burnt on the altar (v. Lev. III, 9; VII, 3) . The burning o the emurim is not mentioned at all in connection with the Passover, however, but deduced from elsewhere (v. supra 64b) ; consequently a verse is required to teach that the fat tail too is included.');">²¹</span>

איכא דמתני לה ארישא הפסח שנמצא קודם שחיטת הפסח ירעה עד שיסתאב וימכר ויביא בדמיו שלמים וכן תמורתו

When it is stated, 'If [he bring] a lamb,' this is t include [an animal] more than a year old [dedicated for] a Passover-offering<span class="x" onmousemove="('comment',' Hence unfit for its purpose (v. Ex. XII, 5) .');">²²</span> and a peace-offering which comes in virtue of a Passover-offering<span class="x" onmousemove="('comment',' E.g., the substitute for a Passover-offering, or where the owner of a Passover-offering registered for a different animal, so that the first is a Passover remainder; both are sacrificed as peace-offerings.');">²³</span>

אמר רבא לא שנו אלא שנמצא קודם שחיטה והמיר בו קודם שחיטה אבל נמצא קודם שחיטה והמיר בו אחר שחיטה תמורתו קריבה שלמים מאי טעמא כי קבעה שחיטה מידי דחזי ליה מידי דלא חזי ליה לא קבעה

, in respect of all the regulations of the peace-offering, [viz. ,] th they require laying [of the hands],<span class="x" onmousemove="('comment',' V. Lev. III, 2.');">²⁴</span> libations, and the waving of the breast and shoulder.

איתיביה אביי אם כשב מה תלמוד לומר לרבות תמורת הפסח אחר הפסח שקריבה שלמים

Again, when it states, and if [his offering be] a goat,<span class="x" onmousemove="('comment',' Ibid. 12.');">²⁵</span> it breaks across the subject [and] teaches of a goat that it does not require [the burning of the] fat tail [on the altar].<span class="x" onmousemove="('comment',' 'And if' is regarded as a disjunctive, teaching that the provisions that apply to a lamb do not apply to a goat, unless expressly stated. The fat tail is mentioned in connection with the former (v. 9) but not the latter.');">²⁶</span> Others recite it [Raba's dictum] in reference to the first clause: THE PASSOVER-OFFERING WHICH WAS FOUND BEFORE THE SLAUGHTERING OF THE PASSOVER-OFFERING MUST GRAZE UNTIL IT BECOMES UNFIT, BE SOLD, AND ONE BRINGS A PEACE-OFFERING FOR ITS MONEY, AND THE SAME APPLIES TO ITS SUBSTITUTE. Said Raba, They learned [this] only where It was found before the slaughtering and he substituted [another] for it before the slaughtering. But if it was found before the slaughtering and he substituted [another] for it after the slaughtering, it is offered as a peace-offering. What is the reason? The slaughtering [of the Passover-offering] stamps [with its sanctity] only something that is eligible therefor, [but] it does not stamp [with its sanctity] that which is not eligible therefor.<span class="x" onmousemove="('comment',' I.e., if the animal is dedicated for a Passover-offering, the act or time of slaughtering the second animal stamps it with that sanctity, and since it was not offered then, it was rejected and must graze. But the act of slaughtering cannot stamp an animal with that sanctity, that it should be regarded as rejected if it was not fit for a Passover-offering at the time, and in the latter case this substitute was indeed unfit, since at that time it was as yet unconsecrated. Consequently now that it is consecrated, it is offered itself as a peace-offering.');">²⁷</span> Abaye raised an objection against him: 'If [he bring] a lamb [etc.]': what is its purpose? To include the substitute of a Passover-offering after Passover, [teaching] that it is offered as a peace-offering.