Zevachim 198

ומגריפה בתוכו ואמר לבי על הסל ואין לבי על המגריפה הסל טהור והמגריפה טמאה

and a shovel was in it, and he declared, 'My mind was on the basket<span class="x" onmousemove="('comment',' To guard it from defilement.');">¹</span> but not on the shovel', the basket is clean, but the shovel is unclean.

ותטמא מגריפה לסל אין כלי מטמא כלי ותטמא מה שבתוכו אמר רבא באומר שמרתיה מדבר המטמאה ולא שמרתיה מדבר הפוסלה

But let the shovel defile the basket? - One utensil cannot defile another. Then let it defile its contents?<span class="x" onmousemove="('comment',' Sc. the food or eatables in the basket.');">²</span>

איגלגל מילתא ומטאי לקמיה דרבי אבא בר ממל א"ל לא שמיע להו הא דאמר רבי יוחנן א"ר האוכל שלישי של תרומה אסור לאכול ומותר ליגע

Said Raba: It means that he declared: 'I guarded it from anything which might defile, but not from anything which might disqualify it.'<span class="x" onmousemove="('comment',' 'Defile' means to render an object unclean in the sense that it can render another object unclean (or disqualified) in turn; 'disqualify' means to render an object unfit for use on account of uncleanness, but that object cannot disqualify another object in turn; v Pes. (Sonc. ed.) p. 62 n. 2 for this and the rest of the passage');">³</span> The matter was eventually reported<span class="x" onmousemove="('comment',' Lit., 'the matter was rolled about and reached'.');">⁴</span>

אלמא באכילה עבוד רבנן מעלה בנגיעה לא עבוד רבנן מעלה:

to R'Abba B'Memmel. Said he to them: Have they not heard what R'Johanan<span class="x" onmousemove="('comment',' Var. lec. Jonathan.');">⁵</span>

ואינו חולק לאכול כו': מיפלג הוא דלא פליג וכי מזמני ליה אכיל

said: He who eats terumah of the third degree may not eat [terumah again], but he may touch [terumah]?<span class="x" onmousemove="('comment',' His body becomes, as it were, unclean (or disqualified) in the third degree; he may not eat terumah again without immersion, nevertheless his touch does not render terumah unfit.');">⁶</span> This proves that the Rabbis raised eating to a high degree<span class="x" onmousemove="('comment',' They demanded a high standard of purity for eating.');">⁷</span>

ורמינהי אונן (ומחוסר כיפורים) טובל ואוכל את פסחו לערב אבל לא בקדשים

but did not raise touch to a high degree.<span class="x" onmousemove="('comment',' And so here too, when we learnt that an onen needs immersion, it means for eating, but not for touching.');">⁸</span> AND DOES NOT RECEIVE A SHARE FOR CONSUMPTION etc. He merely does not receive a share,<span class="x" onmousemove="('comment',' As a right.');">⁹</span>

אמר רב ירמיה מדיפתי לא קשיא כאן בפסח כאן בשאר ימות השנה

but may eat if he is invited? Surely the following contradicts it: An onen performs immersion and eats his Passover-offering in the evening, but [may] not [partake] of [other] sacrifices?<span class="x" onmousemove="('comment',' An onen may not eat the flesh of sacrifices (v. Lev. X, 19f) . By Scriptural law a man is an onen on the day of death only, but not at night; the Rabbis, however, extended these restrictions to the night too. As, however, the Passover-offering is a Scriptural obligation, they waived their prohibition in respect of the night, and he may eat thereof. He is not unclean, but requires immersion to emphasize that until evening sacred flesh was forbidden to him, whereas now it is permitted.');">¹⁰</span>

בפסח איידי דאכיל פסח אכיל נמי קדשים בשאר ימות השנה דלא חזי לא חזי ומאי אבל לא בקדשים אבל לא בקדשים של כל השנה

- Said R'Jeremiah of Difti: There is no difficulty: the former means on Passover [itself]; the latter, during the rest of the year. On Passover, since he may eat the Passover-offering, he may also eat other sacrifices; during the rest of the year, when he is not fit [for the former],<span class="x" onmousemove="('comment',' Obviously, since the Passover-offering can be eaten only on Passover.');">¹¹</span>

רב אסי אמר ל"ק כאן שמת לו מת בארבעה עשר וקברו בארבעה עשר כאן שמת לו מת בשלשה עשר וקברו בארבעה עשר יום קבורה לא תפיס לילו מדרבנן

he is not fit [for the latter]. And what does 'but [may] not [partake] of [other] sacrifices' mean?

מאן תנא אנינות לילה מדרבנן ר"ש היא דתניא אנינות לילה מדברי תורה דברי רבי יהודה ר"ש אומר אונן אינו מדברי תורה אלא מדברי סופרים תדע שהרי אמרו אונן טובל ואוכל את פסחו לערב אבל לא בקדשים

But [may] not [partake] of [other] sacrifices of the whole year. R'Assi said, There is no difficulty: In the one case the man died on the fourteenth [of Nisan] and was buried on the fourteenth; in the other [sc. our Mishnah], the man died on the thirteenth and was buried on the fourteenth,[for] the day of burial does not embrace the night [that follows] [even] by Rabbinical law.<span class="x" onmousemove="('comment',' V. n. 2. That, however, applies only when the person died on the same day too; but if he was merely buried on that day, but died the previous day, there is no aninuth at all by night. Accordingly, the passage quoted (from Pes. 91b) treats of Passover itself, and not of the rest of the year.');">¹²</span>

וסבר ר"ש אנינות לילה מדרבנן והתניא ר"ש אומר אונן אינו משלח קרבנותיו מאי לאו ' ואפילו בפסח לא לבר מפסח

Which Tanna holds that [the law of] aninuth at night is Rabbinical [only]? - R'Simeon, For it was taught: [The law of] aninuth at night is Scriptural: these are the words of R'Judah. R'Simeon said: [The law of] aninuth at night is not Scriptural but of the rulings of the Scribes.<span class="x" onmousemove="('comment',' I.e., Rabbinical only. On Soferim (scribes) v. Kid. (Sonc. ed.) p. 79, n. 7.');">¹³</span>

והתניא ר"ש אומר שלמים כשהוא שלם מביא ואינו מביא כשהוא אונן מנין לרבות את התודה מרבה אני את התודה שכן נאכלת בשמחה כשלמים

The proof is that they [the Rabbis] said: An onen performs immersion and eats his Passover-offering in the evening, but [may] not [partake] of [other] sacrifices.<span class="x" onmousemove="('comment',' Whereas if the interdict were Scriptural, he could. not partake of the Passover-offering either.');">¹⁴</span> Now, does R'Simeon hold [that the law of] aninuth at night is [only] Rabbinical?

מנין לרבות את העולה מרבה אני את העולה שכן באה בנדר ובנדבה כשלמים מנין לרבות [בכור ומעשר ופסח מרבה אני] בכור ומעשר ופסח שכן אינן באין על חטא מנין לרבות חטאת ואשם ת"ל זבח

Surely it was taught, R'Simeon said: An onen may not send his sacrifices.<span class="x" onmousemove="('comment',' To be offered on his account.');">¹⁵</span> Now does that mean, even on Passover? - No, except the Passover-offering.

מנין לרבות העופות והמנחות והיין והעצים והלבונה ת"ל שלמים קרבנו כל קרבנות שהוא מביא כשהוא שלם מביא ואינו מביא כשהוא אונן

But it was taught, R'Simeon said: [The designation] 'Peace-offerings' [shelamim] [indicates that] a man may bring [it] when he is whole [shalem]<span class="x" onmousemove="('comment',' The very word for peace-offering, shelamim, indicates that a man must be whole (shalem, sing. of shelamim) - The verse discussed is Lev. III, 6: And if his offering for a sacrifice of peace-offerings etc.');">¹⁶</span> but not when he is an onen.

קתני מיהא פסח

How do I know to include the thanksoffering?<span class="x" onmousemove="('comment',' In the same limitation.');">¹⁷</span> I include the thanksoffering, because it is eaten with rejoicing, like a peace-offering.<span class="x" onmousemove="('comment',' V. Deut. XXVII, 7: And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the Lord thy God. This precept to rejoice is fulfilled by the eating of either peace-offerings or thanks-offerings, which are called peace-offerings, v. Lev. VII, 11-12.');">¹⁸</span>

אמר רב חסדא פסח כדי נסביה

How do I know to include a burnt-offering? I include a burnt-offering.

רב ששת אמר מאי פסח שלמי פסח אי הכי היינו שלמים תנא שלמים הבאין מחמת פסח ותנא שלמים הבאין מחמת עצמן

because it is brought as a vow or as a freewill-offering, like the peace-offering. How do I know to include a firstling, tithe, and the Passover-offering?

דאי לא תנא שלמים הבאין מחמת פסח סלקא דעתך אמינא הואיל ומחמת פסח אתי כגופיה דפסח דמי קמ"ל

I include firstling, tithe, and the Passover-offering because they are not brought on account of sin, like a peace-offering. How do I know to include the sin-offering and the guilt-offering?

רב מרי אמר

Because it says, 'sacrifice'.<span class="x" onmousemove="('comment',' Lit., 'a slaughtering'. hence including every slaughtered sacrifice. (A bird was not slaughtered but nipped (melikah) , which explains the question that follows.)');">¹⁹</span> How do we know to include bird- [offerings], meal-offerings, wine, wood<span class="x" onmousemove="('comment',' One who donated wood brought a sacrifice along with it.');">²⁰</span> and frankincense? Because it says, 'his offering be shelamim': all offerings which he brings, he brings when he is whole [shalem], but does not bring [them] when he is an onen. Thus at all events he includes the Passover-offering? - Said R'Hisda: The Passover-offering is mentioned en courant.<span class="x" onmousemove="('comment',' Firstling tithe and the Passover-offering are generally mentioned together, and so it is mentioned here too. But actually it does not apply to the Passover-offering.');">²¹</span> R'Shesheth said: What does the 'Passover-offering' mean? The Passover peace-offerings.<span class="x" onmousemove="('comment',' When a large company shared in the Paschal lamb, an additional peace-offering (called hagigah) was brought and eaten before the Passover-offering.');">²²</span> If so, it is identical with peace-offerings? - He teaches about peace-offerings which are brought on account of Passover, and he teaches about peace-offerings which are brought independently. For if he did not teach about the peace-offering which is brought on account of Passover, I would argue: Since it comes on account of the Passover-offering,<span class="x" onmousemove="('comment',' To remedy its inadequateness.');">²³</span> it is like the Passover-offering itself. Hence he informs us [tha it is not so]. R'Mari said: