Pesachim

And the priest shall [have] offer[ed] the burnt offering.1 [implying], that which he has already offered.2 R. Shaman b. Abba said to R. Papa: According to you who maintain [that] he takes it up and keeps it overnight on the top of the altar, shall we arise and do a thing to the priests whereby they may come to a stumbling-block, for they will think it is of that day. and thus come to burn it?3 — he priests are most careful, replied he. R. Ashi said to R. Kahana-others state, R. Huna the son of R. Nathan [said] to R. Papa: But as long as the emurim4 have not been burnt, the priests may not eat the flesh?5 For it was taught: You might think that the priests should be permitted [to partake] of the breast and the thigh before the burning of the emurim: therefore it is stated, And the priest shall burn the fat upon the altar,6 and then follows, but the breast shall be Aaron's and his sons’. And as long as the priests have not eaten [it], the owners obtain no atonement, for it was taught: And they shall eat those things wherewith atonement was made:7 this teaches that the priests eat [it] and the owners obtain atonement! — Said he to him, Since it is impossible,8 they [the emurim] are treated9 as though they were defiled or lost. For it was taught: You might think that if the emurim were defiled or lost, the priests have no right to the breast or the thigh, therefore it is stated, ‘But the breast shall be Aaron's and his sons’, in all cases. R. Kahana opposed [two verses]: It is written, neither shall the fat of My feast remain all night until the morning:10 [thus] it is only ‘until the morning’ that ‘it shall not remain all night,’ but it may be kept for the whole night;11 but it is written, and he shall burn thereon the fat of the peace-offerings,12 [implying,] after it complete all the sacrifices?13 He raised the difficulty; and he himself answered it: That is where they were left over.14 R. Safra pointed out a contradiction to Raba: It is written, neither shall the sacrifice of the feast of the Passover be left unto the morning:15 thus it is only ‘unto the morning’ that ‘it shall not be left,’ but it may be kept all night;16 but it is written, The burnt-offering of the Sabbath [shall be burnt] on its Sabbath,17 but not the burnt-offering of a weekday on the Sabbath, nor the burnt-offering of a weekday on a Festival? — Said he to him, R. Abba b. Hiyya has already pointed out this contradiction to R. Abbahu, and he answered him, We treat here of the case where the fourteenth falls on the Sabbath,18 for the fats of the Sabbath may be offered on the Festival. Said he to him, Because the fats of the Sabbath may be offered on the Festival, we are to arise and assume that this verse is written [only] in respect of the fourteenth which falls on the Sabbath?19 Leave the verse, he answered, for it is compelled to establish its own [particular] case. 20 MISHNAH. IF A MAN SLAUGHTERED THE PASSOVER SACRIFICE FOR ANOTHER PURPOSE,21 AND HE CAUGHT [THE BLOOD] AND WENT AND SPRINKLED IT FOR ANOTHER PURPOSE;22 OR FOR ITS OWN PURPOSE AND FOR ANOTHER PURPOSE; OR FOR ANOTHER PURPOSE AND FOR ITS OWN PURPOSE;23 IT IS DISQUALIFIED. HOW IS ‘FOR ITS OWN PURPOSE AND FOR ANOTHER PURPOSE’ MEANT? IN THE NAME OF THE PASSOVER SACRIFICE [FIRST] AND [THEN] IN THE NAME OF A PEACE-OFFERING. ‘FOR ANOTHER PURPOSE AND FOR ITS OWN PURPOSE’ [MEANS] IN THE NAME OF A PEACE-OFFERING [FIRST] AND [THEN] IN THE NAME OF THE PASSOVER-OFFERING. GEMARA. R. Papa24 asked: Did we learn [of a dual intention expressed even] in respect to one service,25 or did we learn [only of a dual intention expressed] at two separate services? Did we learn [of a dual intention expressed even] in respect of one service, this being in accordance with R. Jose, who maintained, A man is responsible for26 his last words too;27 for if [it agreed with] R. Meir, surely he said, Seize [i.e., determine the matter by] the first expression; 28 as a pluperfect, beside its usual and obvious meaning. that even if the order is reversed it is valid. Therefore we can explain the present Baraitha as meaning that he had already sacrificed his burnt-offering. morning. Here, however, the animal sin-offering which was kept untouched overnight must be burnt after the morning tamid, whereas the priest may confuse it with the rest and burn it before. if his sin-offering is left overnight. etc. is ready for burning on the altar, and therefore even if it is delayed, its ultimate burning during the night is regarded as following the tamid of the previous morning, not that of the evening. sacrifice which has been offered on a weekday, i.e., the fourteenth, yet they may be burnt on the night of the Festival. peace-offering, not for a Passover sacrifice. sprinkling it, are regarded as four distinct services, any of which, if performed with an illegal intention, disqualifies the Passover sacrifice. another purpose.