Zevachim — Daf 99b

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

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

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

אלמא באכילה עבוד רבנן מעלה בנגיעה לא עבוד רבנן מעלה:

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

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

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

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

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

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

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

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

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

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

קתני מיהא פסח

אמר רב חסדא פסח כדי נסביה

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

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

רב מרי אמר

and a shovel was in it, and he declared, ‘My mind was on the basket1 but not on the shovel’, the basket is clean, but the shovel is unclean. But let the shovel defile the basket? — One utensil cannot defile another. Then let it defile its contents?2 Said Raba: It means that he declared: ‘I guarded it from anything which might defile, but not from anything which might disqualify it.’3 The matter was eventually reported4 to R. Abba b. Memmel. Said he to them: Have they not heard what R. Johanan5 said: He who eats terumah of the third degree may not eat [terumah again], but he may touch [terumah]?6 This proves that the Rabbis raised eating to a high degree7 but did not raise touch to a high degree.8 AND DOES NOT RECEIVE A SHARE FOR CONSUMPTION etc. He merely does not receive a share,9 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?10 — 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],11 he is not fit [for the latter]. And what does ‘but [may] not [partake] of [other] sacrifices’ mean? 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.12 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.13 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.14 Now, does R. Simeon hold [that the law of] aninuth at night is [only] Rabbinical? Surely it was taught, R. Simeon said: An onen may not send his sacrifices.15 Now does that mean, even on Passover? — No, except the Passover-offering. But it was taught, R. Simeon said: [The designation] ‘Peace-offerings’ [shelamim] [indicates that] a man may bring [it] when he is whole [shalem]16 but not when he is an onen. How do I know to include the thanksoffering?17 I include the thanksoffering, because it is eaten with rejoicing, like a peace-offering.18 How do I know to include a burnt-offering? I include a burnt-offering. 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? 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? Because it says, ‘sacrifice’.19 How do we know to include bird[offerings], meal-offerings, wine, wood20 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.21 R. Shesheth said: What does the ‘Passover-offering’ mean? The Passover peace-offerings.22 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,23 it is like the Passover-offering itself. Hence he informs us [that it is not so]. R. Mari said: 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 immersion, nevertheless his touch does not render terumah unfit. 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. 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. The verse discussed is Lev. III, 6: And if his offering for a sacrifice of peace-offerings etc. 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. which explains the question that follows.) actually it does not apply to the Passover-offering. eaten before the Passover-offering.