Pesachim 194

כדרבי אושעיא דא"ר אושעיא הפריש שתי חטאות לאחריות מתכפר באחת מהן ושניה תרעה

- In accordance with R'Oshaia. For R'Oshaia said: If he set apart two sin-offerings as security,<span class="x" onmousemove="('comment',' Each as security for the other, in case the other is lost.');">¹</span>

והא אילו בפסח כי האי גוונא קרב שלמים אלא שמואל כר' שמעון סבירא ליה דאמר חמש חטאות מתות

he is atoned for by one of them, while the second must be left to graze. Yet surely a Passover-offering in such a case is brought as a peace-offering?<span class="x" onmousemove="('comment',' For this is definitely a case where one is a remainder', not a rejected sacrifice.');">²</span>

והא רועה לרבי שמעון לית ליה כלל שמואל נמי חדא קאמר כל שבחטאת מתה בפסח קרב שלמים

- Rather, Samuel holds as R'Simeon, who maintained: The five sin-offerings are left to die.<span class="x" onmousemove="('comment',' v. supra 97a. Those die in all cases, this holding good of iv whether it was refound before atonement was made with the second or after. Similarly, if two are set aside as a security for each other, the unsacrificed one must die.');">³</span> But surely R'Simeon does not hold at all that [any sin-offering] must be left to graze?<span class="x" onmousemove="('comment',' How then can Samuel say', whatever must be left to graze in the case of a sin-offering'?');">⁴</span>

ומאי קמ"ל לאפוקי מדר' יוחנן דאמר אין הפסח קרב שלמים אלא שנמצא אחר שחיטה אבל קודם שחיטה לא אלמא שחיטה קבע קמ"ל חצות קבע

Samuel too stated one rule [only]: Whatever must be left to perish in the case of a sin-offering must be left to graze in the case of a Passover-offering. Then what does he inform us?<span class="x" onmousemove="('comment',' Since all sin-offerings must be left to die, it follows that Samuel teaches that all lost Passover-offerings are brought as peace-offerings. But this is already taught in the Mishnah, viz., IF THE PASSOVER-OFFERING IS FOUND AFTER THE SLAUGHTERING, IT IS BROUGHT AS A PEACE-OFFERING; this is explained supra as meaning after the time for slaughtering, i.e., after midday, which proves that if it is still lost at midday it is brought as a peace-offering.');">⁵</span>

לישנא אחרינא ואילו בפסח היכא דאבד ונמצא אחר חצות קודם שחיטה יקרב שלמים שמואל כרבה ס"ל דאמר שחיטה קבע

- [His purpose is] to rebut R'Johanan, who said: No Passover is brought as a peace-offering except if it is found after the slaughtering, but not [if it is found] before the slaughtering, which proves that [in his opinion] the slaughtering stamps [it as a rejected animal]; hence he [Samuel] informs us that midday stamps [it]. Another version: Whereas in the case of the Passover, where it is lost and found after midday [but] before the slaughtering [of the second], it is brought as a peace-offering?<span class="x" onmousemove="('comment',' This is another version of the difficulty raised supra 97a: 'But surely an animal which was lost at the time of separating another, in the view of the Rabbis goes to pasture, whereas in the case etc. (continuing as in the text) .');">⁶</span>

והא מדקאמר רבי יוחנן עלה אין הפסח קרב שלמים אלא שנמצא אחר שחיטה אבל קודם שחיטה לא אלמא שחיטה קבע מכלל דשמואל סבר חצות קבע

- Samuel agrees with Rabbah, who maintained: The slaughtering stamps [it]. But surely, since R'Johanan said thereon: 'No Passover-offering is brought as a peace-offering save when it is found after the slaughtering, but not [if it is found] before the slaughtering,' which proves that [i his opinion] the slaughtering stamps [it], it follows that Samuel holds [that] midday stamps it? - Rather Samuel agrees with Rabbi, who ruled: A lost [sacrifice] goes forth to perish - But all lost [sacrifices] are lef to perish, in Rabbi's opinion, whereas in the case of the Passover-offering, where it is lost before midday and found before midday it must be left to graze? - He holds that [if it is found] before midday it is not [regarded as] lost, and he also holds: Midday stamps [it].

אלא שמואל כרבי סבירא ליה דאמר אבודה למיתה אזלא והא כל אבודין לר' מתין ואילו בפסח היכא דאבד קודם חצות ונמצא קודם חצות רועה קסבר קודם חצות לאו אבוד הוא וקסבר חצות קבע:

M I S H N A H. IF A MAN SETS ASIDE A FEMALE OR A TWO-YEAR OLD MALE FOR HIS PASSOVER-OFFERING,<span class="x" onmousemove="('comment',' Both are ineligible; v. Ex. XII, 5. 'A two-year old' means in its second year.');">⁸</span>

<big><strong>מתני׳</strong></big> המפריש נקבה לפסחו או זכר בן שתי שנים ירעה עד שיסתאב וימכר ויפלו דמיו לנדבה לשלמים

IT MUST BE LEFT TO GRAZE UNTIL IT BECOMES UNFIT,<span class="x" onmousemove="('comment',' Through a blemish.');">⁹</span> THEN BE SOLD, AND ITS MONEY IS SPENT<span class="x" onmousemove="('comment',' Lit., 'falls'. sj');">¹⁰</span> ON A VOLUNTARY SACRIFICE, ON A PEACE-OFFERING.<span class="x" onmousemove="('comment',' In the separate edition of the Mishnah 'On a peace-offering' is omitted, while Tosaf. in Zeb. ');">¹¹</span>