Pesachim — Daf 13b

בכדי חסרונן אבל יותר מכדי חסרונן מוכרן בבית דין וכל שכן הכא דהא פסידי לגמרי:

ועוד אמר ר' יהודה שתי חלות כו': תני תנא קמיה דרב יהודה על גב האיצטבא א"ל וכי להצניען הוא צריך תני על גג האיצטבא

אמר רחבא אמר ר' יהודה הר הבית סטיו כפול היה תניא נמי הכי הר הבית סטיו כפול היה רבי יהודה אומר איסטוונית היתה נקראת סטיו לפנים מסטיו:

פסולות וכו': אמאי פסולות אמר רבי חנינא מתוך שהיו מרובות נפסלות בלינה דתניא אין מביאין תודה בחג המצות מפני חמץ שבה

פשיט' אמר רב אדא בר אהבה הכא בי"ד עסקינן וקסבר אין מביאין קדשים לבית הפסול

וכולי עלמא בשלשה עשר מייתי להו ומתוך שהן מרובות נפסלות בלינה

משום ר' ינאי אמרו כשירות היו ואלא אמאי קרי להו פסולות שלא נשחט עליהן הזבח ונשחוט שאבד הזבח

ונייתי זבח אחר ונשחוט דאמר זו תודה וזו לחמה וכדרבה דאמר רבה אבד הלחם מביא לחם אחר אבדה תודה אין מביא תודה אחרת מ"ט לחם גלל תודה ואין תודה גלל לחם

וניפרקינהו ונפקינהו לחולין אלא לעולם שנשחט עליהן הזבח ונשפך הדם

וכמאן כרבי דאמר רבי שני דברים המתירין מעלין זה בלא זה דתניא כבשי עצרת אין מקדשין את הלחם אלא בשחיטה כיצד שחטן לשמן וזרק דמן לשמן קידש הלחם

שחטן שלא לשמן וזרק דמן שלא לשמן לא קידש הלחם שחטן לשמן וזרק דמן שלא לשמן לחם קדוש ואינו קדוש דברי רבי

ר' אלעזר בר"ש אומר לעולם אינו קדוש הלחם עד שישחוט לשמן ויזרוק דמן לשמן

אפי' תימא ר' אלעזר ברבי שמעון הכא במאי עסקינן כגון שנתקבל הדם בכוס ונשפך

ור"א בר"ש סבר ליה כאבוה דאמר כל העומד לזרוק כזרוק דמי

תנא משום רבי אלעזר אמרו כשירות היו כל זמן שמונחות כל העם אוכלין ניטלה אחת מהן תולין לא אוכלין ולא שורפין ניטלו שתיהן התחילו כולן שורפין

תניא אבא שאול אומר

when there is the normal rate of decrease; but when [the loss] exceeds the normal rate of decrease, [all agree that] he must sell it by a court order. How much more so here that it is entirely lost. 1 R. JUDAH SAID FURTHER: TWO [UNFIT] LOAVES, etc. A Tanna recited before Rab Judah: on the top [gab] of the [Temple] iztaba.2 Said he to him: Does he then need to hide them?3 Learn: on the roof of the [temple] iztaba [portico]. Rehaba said in R. Judah's name:4 The Temple Mount consisted of a double colonnade.5 It was taught likewise: The Temple Mount consisted of a double colonnade. R. Judah said: It was called istewawnith,6 [being] a colonnade within a colonnade. UNFIT etc., why UNFIT? — Said R. Hanin: Since they were many they became unfit through being kept overnight. For it was taught: A thanksoffering may not be brought during the Feast of Unleavened Bread on account of the leaven therein.7 But that is obvious? — Said R. Adda b. Ahabah: We treat here of the fourteenth. and he [the Tanna] holds: Sacred food may not be brought to unfitness.8 Hence everybody brought it on the thirteenth, and since they were numerous they became unfit through being kept overnight. In R. Jannai's name it was said: They were fit, yet why are they called unfit? Because the sacrifice had not been slaughtered for them.9 Then let us slaughter [it]? — The sacrifice was lost. Then let us bring another sacrifice and slaughter [it]? — It is a case where he [the owner] had declared: ‘This [animal] is a thanksoffering and these are its loaves,’ this being in accordance with Rabbah. For Rabbah said: If the loaves are lost, other loaves may be brought. If the thanksoffering is lost, another thanksoffering may not be brought — What is the reason? The loaves are subsidiary10 to the thanksoffering, but the thanksoffering is not subsidiary to the loaves. Then let us redeem and free them as hullin?11 — But in truth it is a case where the sacrifice was slaughtered for them, but the blood was poured out.12 And with whom [does this agree]? With Rabbi, who said: The two things which permit, promote [to sanctity] without each other.13 For it was taught: The lambs of Pentecost14 sanctify the loaves only by shechitah.15 How so? If he kills them for their own purpose16 and sprinkles their blood for their own purpose, he [thereby] sanctifies the loaves. If he kills them for a purpose that is not theirs and sprinkles their blood for a purpose that is not theirs, he does not sanctify [thereby] the loaves — If he kills them for their own purpose but sprinkles their blood for a purpose that is not theirs, the bread is sanctified and not sanctified;17 this is Rabbi's ruling. R. Eleazar b. R. Simeon said: The bread always remains unsanctified until he kills [the lambs] for their own purpose and sprinkles their blood for their own purpose.18 — [No,] you may even say [that it agrees with] R. Eleazar son of R. Simeon; but the case we discuss here is where the blood was caught in a goblet and then spilled, while R. Eleazar son of R. Simeon holds as his father, who maintained: That which stands to be sprinkled is as though it were sprinkled.19 A Tanna taught: In R. Eleazar's name it was said: They [the loaves] were fit. As long as they [both] lay [there], all the people ate [leaven]; when one was removed, they kept [the leaven] in suspense, neither eating nor burning [it]; when both were removed, all commenced burning [their leaven]. It was taught, Abba Saul said: question that follows, v. Rashi. 15.] fourteenth of Nisan the loaves of leaven may be eaten only until noon, and this Tanna holds that a sacrifice may not be brought at a time when the normal period for its consumption is lessened, so that it is likely to become unfit. but even if the sacrifice had not been slaughtered they are also so designated, because the loaves may not be eaten until the thanksoffering is killed on their behalf. hand, one alone suffices to promote them to that degree of sanctity (‘intrinsic sanctity, as opposed to ‘monetary’ sanctity); from which they cannot be redeemed. the bread of the first fruits (i.e., the ‘two wave loaves’ mentioned in v. 17, q.v.) for a wave offering before the Lord, with the two lambs: they shall be holy to the Lord for the priest. In Men. 46a it is shown that these loaves are sanctified only by the ritual slaughter of the sacrifice. redeemed, for they are now intrinsically holy. Yet they are unsancitified in the sense that they may not be eaten. sprinkled and thereby the loaves were sanctified, would appear to agree with Rabbi only. blood is sprinkled.