Yoma 125

שחטן בחוץ קודם שנפתחו דלתות ההיכל פטור מ"ט מחוסר פתיחה כמחוסר מעשה דמי

if someone had slain them outside before the doors of the Temple had been open, he would be free, because the lack of opening is like the lack of a [direct] action.<span class="x" onmousemove="('comment',' So that the offerings were not fit for Temple use, and thus involve no guilt when offered outside. khtuv kgh g t tv ukht');">¹</span> But does R'Hisda adopt the principle of 'since'?<span class="x" onmousemove="('comment',' either derived from - and interchange frequently - thus: it helps - and followed by - 'because' since; or + 'look kth now, if', i.e., once this is so, that also may be granted; or from the Biblical 'accepted, agreed that this is so, that also ought to be accepted', implying that because something is permitted in one case, the permission should be extended to all analogous cases.');">²</span>

ומי אית ליה לרב חסדא הואיל

Surely R'Hisda said: If someone had slaughtered the Passover sacrifice outside on any of the other<span class="x" onmousemove="('comment',' Besides the eve of Passover, the fourteenth of Nisan, which is the proper date for this sacrifice.');">³</span> days of the year, then, if he did it in its own name, he is free, but if he did it not in its own name, he is culpable.<span class="x" onmousemove="('comment',' Because in this case it is a peace-offering, which should have been slain within the Temple.');">⁴</span>

והאמר רב חסדא פסח ששחטו בחוץ בשאר ימות השנה לשמו פטור שלא לשמו חייב

The reason [that he is culpable] lies in his having slaughtered it not in its own name. But if he had slaughtered it without any indication it is [as if - slaughtered] in its name, and he would be free?

טעמא דשלא לשמו הא סתמא לשמו הוא ופטור ואמאי לימא הואיל וראוי שלא לשמו בפנים

Why that? Let us say: Since it would be fit for a sacrifice not in its own name, within the Temple<span class="x" onmousemove="('comment',' It could be used within as a peace-offering.');">⁵</span>

הכי השתא התם בעי עקירה האי לא בעי עקירה

[he should be liable]? Now, how compare?

רבה בר שימי מתני להו בדרבה וקשיא ליה דרבה אדרבה ומשני כדשנינן

There a removal is necessary,<span class="x" onmousemove="('comment',' [It could not be used within as a peace-offering unless it had been expressly removed at the time of slaughtering from its original purpose as Passover sacrifice, and consequently as long as no such removal had been made it cannot be said to be fit for use within the Temple.] The he-goat offered within as well as the one without are sin-offerings in either situation.');">⁶</span> whereas this needs no such removal.

כי אתא רב דימי אמר ר' ירמיה אמר ר' יוחנן פסח ששחטו בחוץ בשאר ימות השנה בין לשמו בין שלא לשמו פטור

Rabbah B'Shimi taught these [two statements of R'Hisda] as [emanating] from Rabbah. He then raises a difficulty from [the one view of] Rabbah against [the other given by] Rabbah; but answers [the difficulty] as we have answered.

אמר רב דימי אמריתה לשמעתא קמיה דר' ירמיה בשלמא לשמו דהא לא חזי ליה אלא שלא לשמו אמאי הא חזי שלא לשמו בפנים

When R'Dimi [came from Palestine] he said in the name of R'Jeremiah, who said it in the name of R'Johanan: If one slaughtered a Paschal sacrifice outside on any of the other days of the year, whether in its name or not in its name, he is exempt. Said R'Dimi: I have reported this statement in the presence of R'Jeremiah [and queried]: It is all correct [in the case where it was slaughtered] in its name, since it is not fit [for the Tem but [where it was] not in its name [why should it be exempt]?

ואמר לי עקירת חוץ לאו שמה עקירה

Surely it would be fit as a sacrifice not in its own name within the Temple? And he said this [in reply]: The removal [of the name of a sacrifice] outside [the Temple] is not deemed [an effective] removal.<span class="x" onmousemove="('comment',' [Although a paschal lamb on any other days in the year can be removed from its original purpose and offered as a peace-offering, such a removal is effective only when it is offered within the Temple, but where it is offered outside, the paschal lamb retains its original name and purpose and consequently involves no guilt for having been slaughtered outside.]');">⁷</span>

כי אתא רבין אמר רבי ירמיה אמר רבי יוחנן פסח ששחטו בחוץ בשאר ימות השנה בין לשמו בין שלא לשמו חייב

- When Rabin came [from Palestine], [he said that] R'Jeremiah said in the name of R'Johanan: If one had slain a Passover sacrifice outside on any of the other days of the year, whether in its own name or not in its own name, he is culpable. Even 'in its own name'?

ואפי' לשמו והתנן מחוסר זמן בין בגופו בין בבעלים

But have we not learnt: A sacrifice whose time has not yet come [may be such] either because of itself or because of its owner. Which is a sacrifice whose time has not yet come because of its owner?

ואיזהו מחוסר זמן בבעלים הזב והזבה והיולדת והמצורע

If the owner, either man or woman, was afflicted with gonorrhoea, or was a woman after child-birth or a leper and had offered up their sin-offering or their guilt-offering outside [before the appointed time], they are free.<span class="x" onmousemove="('comment',' V. Lev. XV, 14, 29; XII, 6, XIV, 10.');">⁸</span> But if they offered up their whole-offerings or their peace-offerings outside, they are culpable.<span class="x" onmousemove="('comment',' In the case of sin-offerings or guilt-offerings, which were offered up outside before they were due, no culpability is involved, because they are not acceptable within before their time has come, neither as obligatory nor as freewill-offerings. But burnt-offerings or/and peace-offerings, which are accepted even when not obligatory, are fit to be offered up within even before the appointed time, hence they involve culpability when offered up without. V. Zeb. 112b.');">⁹</span>

שהקריבו חטאתם ואשמם בחוץ פטורין עולותיהן ושלמיהן בחוץ חייבין

And R'Hilkiah B'Tobi said: They did not teach thus only if they were offered up in their own name, but if they were not offered up in their own name, they were not culpable.<span class="x" onmousemove="('comment',' This exemption applies only when the guilt-offering was offered up in its own name outside, in which case being before its appointed time it would be unfit for the Temple. But if it was offered up for another purpose than that originally designated, e.g., for a burnt - or peace-offering, where it would be acceptable within at any time, there is culpability when offered up without.');">¹⁰</span> Now at any rate, then, when offered up in their own name, the owners are culpable.

ואמר רב חלקיה בר טובי לא שנו אלא לשמו אבל שלא לשמו חייב

But why that? Let us say, Since they are fit to be offered up in their own name within [they should be culpable]? - How compare?

לשמו מיהא פטור אמאי נימא הואיל וראוין שלא לשמו בפנים הכי השתא התם בעי עקירה הכא פסח בשאר ימות השנה שלמים נינהו

There a removal is necessary, but here Passover sacrifice during the rest of the days of the year is a peace-offering.<span class="x" onmousemove="('comment',' Without the need of an express removal from its original purpose.');">¹¹</span> R'Ashi taught:<span class="x" onmousemove="('comment',' With reference to the statement reported by Rabin.');">¹²</span>

רב אשי מתני חייב כדאמרינן רב ירמיה מדפתי מתני פטור קסבר פסח בשאר ימות השנה בעי עקירה ועקירת חוץ לאו שמה עקירה ופליגא דרב חלקיה בר טובי

the owner is culpable, as we had stated above. R'Jeremiah of Difti taught he is not culpable, because he is of the opinion that the Passover sacrifice during the rest of the days of the year requires a removal,<span class="x" onmousemove="('comment',' Before it can be offered as a peace-offering.');">¹³</span>

אמר מר משהגריל עליהן חייב על של שם ופטור על של עזאזל

and the removal outside [the Temple] is not [effective]. Therein he disputes with R'Hilkiah B'Tobi.<span class="x" onmousemove="('comment',' Who holds that a removal outside the Temple is an effective removal.');">¹⁴</span>

תנו רבנן (ויקרא יז, ג) איש איש מבית ישראל אשר ישחט שור או כשב או עז במחנה או אשר ישחט מחוץ למחנה ואל פתח אהל מועד לא הביאו להקריב קרבן לה'

The Master said: 'When the lot has been cast, he is culpable in respect of the one [he-goat] cast 'for the Lord', and free with respect to the one cast 'for Azazel'. Our Rabbis taught: What man soever there be of the house of Israel that killeth an ox or lamb, or goat, in the camp, or that killeth it without the camp, and hath not brought it unto the entrance of the tent of meeting to present it as an offering unto the Lord.<span class="x" onmousemove="('comment',' Lev. XVII, 3, 4.');">¹⁵</span>