Pesachim 240

ר' יוסי אומר נתנמנמו יאכלו נרדמו לא יאכלו הפסח אחר חצות מטמא את הידים הפגול והנותר מטמאין את הידים:

R'JOSE SAID: IF THEY FELL, INTO A LIGHT SLEEP, THEY MAY EAT; IF THEY FELL FAST ASLEEP, THEY MUST NOT EAT.<span class="x" onmousemove="('comment',' This distinction refers to the first clause, when only some of them fell asleep.');">¹</span> THE PASSOVER-OFFERING DEFILES ONE'S HANDS AFTER MIDNIGHT;<span class="x" onmousemove="('comment',' Because it is then nothar, q.v. Glos.');">²</span>

<big><strong>גמ׳</strong></big> ר' יוסי אומר נתנמנמו יאכלו נרדמו לא יאכלו ה"ד נתנמנם אמר רב אשי נים ולא נים תיר ולא תיר כגון דקרי ליה ועני ולא ידע לאהדורי סברא וכי מדכרו ליה מדכר

PIGGUL AND NOTHAR DEFILE ONE'S HANDS. <big><b>GEMARA: </b></big>R'JOSE SAID: IF THEY FELL INTO A LIGHT SLEEP, THEY MAY EAT; IF THEY FELL FAST ASLEEP, THEY MUST NOT EAT.

אביי הוה יתיב קמיה דרבה חזא דקא נמנם א"ל מינם קא נאים מר א"ל מינומי קא מנמנם ותנן נתנמנמו יאכלו נרדמו לא יאכלו:

What condition is meant by 'A LIGHT SLEEP'? Said R'Ashi: A sleep which is not sleep, a wakefulness which is not wakefulness. E.g. , if he answers when called, cannot make a reasoned statement, yet recollects when reminded.

הפסח אחר חצות מטמא את הידים וכו': אלמא מחצות ה"ל נותר מאן תנא

Abaye was sitting [at the Passover meal] before Rabbah. Seeing him dozing he remarked to him, 'You, sir, are sleeping.'<span class="x" onmousemove="('comment',' This happened while he was eating the unleavened bread at the end of the meal, and Abaye meant that he might not continue now.');">³</span>

אמר רב יוסף ר"א בן עזריה הוא דתניא (שמות יב, ח) ואכלו את הבשר בלילה הזה ר"א בן עזריה אומר נאמר כאן בלילה הזה ונאמר להלן (שמות יב, יב) ועברתי בארץ מצרים בלילה הזה

'I was merely dozing.' replied he, 'and we have learnt: 'IF THEY FELL INTO A LIGHT SLEEP, THEY MAY EAT; IF THEY FELL, FAST ASLEEP', THEY MUST NOT EAT.'

מה להלן עד חצות אף כאן עד חצות

THE PASSOVER-OFFERING DEFILES ONE'S HANDS AFTER MIDNIGHT etc. This proves that from midnight it is nothar. Which Tanna [holds thus]? - Said R'Joseph.

אמר לו ר"ע והלא נאמר חפזון עד שעת חפזון

It is R'Eleazar B''Azariah. For it was taught: And they shall eat the flesh in that night.'<span class="x" onmousemove="('comment',' Ex. XII, 8.');">⁴</span>

אם כן מה ת"ל בלילה יכול יהא נאכל כקדשים ביום ת"ל בלילה בלילה הוא נאכל ואינו נאכל ביום

R'Eleazar B''Azariah said: 'In that night' is stated here while elsewhere it is stated, For I will go through the land of Egypt in that night:<span class="x" onmousemove="('comment',' Ibid. 12.');">⁵</span> just as there it means midnight, so here too [they may eat the Passover-offering] until midnight.<span class="x" onmousemove="('comment',' After which it is nothar.');">⁶</span>

ור"ע האי הזה מאי עביד ליה מיבעי ליה למעוטי לילה אחר הוא דאתא ס"ד אמינא הואיל ופסח קדשים קלים ושלמים קדשים קלים מה שלמים נאכלים לשני ימים ולילה אחד אף פסח

Said R'Akiba to him: Yet surely it is already stated, [and ye shall eat it] in haste,<span class="x" onmousemove="('comment',' Ibid. 11.');">⁷</span> [implying] until the time of haste.<span class="x" onmousemove="('comment',' I.e., when they had to make haste to leave Egypt, which was in the morning.');">⁸</span>

אוקים לילות במקום ימים ויהא נאכל לשני לילות ויום אחד כתב רחמנא הזה

If so, what is taught by 'in [that] night? ' You might think that it can be eaten like [other] sacrifices, [viz. ,] by day: therefore it is stated, 'in [that] night': it is eaten by night, but it may not be eaten by day. Now how does R'Akiba employ 'that [night]'?

ור"א בן עזריה אמר לך (שמות יב, י) מלא תותירו עד בקר נפקא הא

He utilizes it as excluding a second night. For I might argue.

ור"ע אמר לך אי לא כתב רחמנא הזה הוה אמינא מאי בקר בקר שני ור"א אמר לך כל היכא דכתב בקר בקר ראשון הוא

Since the Passover-offering is a sacrifice of lesser sanctity,<span class="x" onmousemove="('comment',' V. p. 108, n. 2.');">⁹</span> and the peace-offering is a sacrifice of lesser sanctity, the just as the peace-offering is to be eaten two days and one night, so in the case of the Passover-offering, I will substitute nights for days,<span class="x" onmousemove="('comment',' This is necessary, since its main eating is at night.');">¹⁰</span>

אמר רבא אכל מצה בזמן הזה אחר חצות לר"א בן עזריה לא יצא ידי חובתו פשיטא דכיון דאיתקש לפסח כפסח דמי

and it may be eaten two nights and one day. Therefore the Divine Law wrote 'that [night]'.

מהו דתימא הא אפקיה קרא מהיקישא קמשמע לן דכי אהדריה קרא למילתא קמייתא אהדריה:

And R'Eleazar B''Azariah?<span class="x" onmousemove="('comment',' How does he refute this argument?');">¹¹</span> - He can answer you: That is deduced from, and ye shall let nothing of it remain until the morning.<span class="x" onmousemove="('comment',' Ex. XII, 10.');">¹²</span>

הפיגול והנותר מטמא את הידים וכו: רב הונא ורב חסדא חד אמר משום חשדי כהונה וחד אמר משום עצלי כהונה חד אמר כזית וחד אמר כביצה

And R'Akiba?<span class="x" onmousemove="('comment',' Does he not admit this?');">¹³</span> - He can answer you: Had not the Divine Law written 'that [night]'. I would have said, what does 'morning' mean? the second morning. Then what of R'Eleazar B''Azariah? - He can answer you: Wherever 'morning' is written, It means the first morning.<span class="x" onmousemove="('comment',' Cf. supra ');">¹⁴</span> Raba said: If a man eats unleavened bread after midnight nowadays, according to R'Eleazar B''Azariah he does not discharge his duty.<span class="x" onmousemove="('comment',' Since he holds that the Passover-offering may not be eaten after midnight, while as stated supra ');">¹⁵</span> That is obvious, [for] since it is assimilated to the Passover-offering, it like the Passover-offering? - You might say, surely the Writ<span class="x" onmousemove="('comment',' I.e., the verse 'at even ye shall eat unleavened bread'.');">¹⁶</span> excluded it from the analogy;<span class="x" onmousemove="('comment',' In that unleavened bread is declared obligatory nowadays despite the absence of the paschal lamb, v. supra 120a.');">¹⁷</span> hence he informs us that when the Writ restores it, it restores it to its original state.<span class="x" onmousemove="('comment',' V. supra 120a. I.e., once the Writ teaches that unleavened bread nowadays is obligatory, notwithstanding the analogy, it becomes assimilated to the paschal-offering in respect of the hours during which the obligation can he discharged.');">¹⁸</span> PIGGUL AND NOTHAR DEFILE ONE'S HANDS. R'Huna and R'Hisda - one maintains: It is on account of suspected priests; while the other said: It is on account of the lazy priests. One maintained: As much as an olive [defiles]; while the other said: [At least] as much as an egg.