Pesachim

this teaches concerning the hagigah of the fourteenth, that it may be eaten two days and one night.1 Yet perhaps it is not so, but [only] one day and one night?2 When it [Scripture] says, ‘the first day,’ the second morning3 is meant.4 Yet perhaps it is not so, but the first morning [is meant], and to what do I relate5 [the case of] the hagigah which may be eaten two days and one night?6 [To all other hagigoth] excepting this? When [Scripture] says thereof, But if [the sacrifice of his offering be] a vow, or a freewill-offering,7 it teaches concerning the hagigah of the fourteenth that it may be eaten for two days and one night.8 The Master said:9 ‘Yet perhaps it is not so, but the first morning [is meant]’. But you have [already] said, ‘When it [Scripture] says. "the first day" the second morning is meant’? — This is what he means: Yet perhaps it is not so, but the Writ speaks of two hagigoth, one the hagigah of the fourteenth, and one the hagigah of the fifteenth, and the former [must not remain] until its morning, while the latter [must not remain] until its morning?10 Then he argues, as to our general ruling11 [that there is] a hagigah which is eaten two days and one night.12 if so, in which [case does] ‘if, a vow or a freewill-offering’ [hold good]? if the hagigah of the fourteenth, surely a day and a night is written in connection therewith; if the hagigah of the fifteenth, surely a day and a night is written in connection therewith?13 But this is in respect of the hagigah of the fifteenth, while the whole of the other verse is in respect of the hagigah of the fourteenth [only,] [and thus] it teaches concerning the hagigah of the fourteenth that it may be eaten two days and one night. Thus the reason is that ‘on the first day until the morning’ is written, so that what does ‘morning’ mean? the second morning;14 hence wherever ‘morning’ is written without qualification, it means the first morning, even if ‘first’15 is not written in connection with it.16 MISHNAH. IF THE PASSOVER WAS SLAUGHTERED FOR A DIFFERENT PURPOSE17 ON THE SABBATH, HE [THE SLAUGHTERER] IS LIABLE TO A SIN-OFFERING ON ITS ACCOUNT.18 WHILE ALL OTHER SACRIFICES WHICH HE SLAUGHTERED AS A PASSOVER,19 IF THEY ARE NOT ELIGIBLE,20 HE IS CULPABLE; WHILE IF THEY ARE ELIGIBLE, — R. ELIEZER RULES HIM LIABLE TO A SIN-OFFERING, WHILE R. JOSHUA RULES HIM NOT CULPABLE,21 SAID R. ELIEZER TO HIM: IF THE PASSOVER, WHICH IS PERMITTED FOR ITS OWN PURPOSE,YET WHEN HE CHANGES ITS PURPOSE HE IS CULPABLE; THEN [OTHER] SACRIFICES, WHICH ARE FORBIDDEN [EVEN] FOR THEIR OWN PURPOSE,22 IF HE CHANGES THEIR PURPOSE IS IT NOT LOGICAL THAT HE IS CULPABLE! R. JOSHUA ANSWERED HIM, NOT SO. IF YOU SAY [THUS] OF THE PASSOVER, [HE IS CULPABLE] BECAUSE HE CHANGED IT FOR SOMETHING THAT IS FORBIDDEN; WILL YOU SAY [THE SAME] OF [OTHER] SACRIFICES, WHERE HE CHANGED THEM FOR SOMETHING THAT IS PERMITTED?23 SAID R. ELIEZER TO HIM, LET THE PUBLIC SACRIFICES24 PROVE IT, WHICH ARE PERMITTED FOR THEIR OWN SAKE,25 YET HE WHO SLAUGHTERS [OTHER SACRIFICES] IN THEIR NAME IS CULPABLE. R. JOSHUA ANSWERED HIM: NOT SO. IF YOU SAY [THUS] OF PUBLIC SACRIFICES, [THAT IS] BECAUSE THEY HAVE A LIMIT;26 Will YOU SAY [THE SAME] OF THE PASSOVER, WHICH HAS NO LIMIT?27 R. MEIR SAID: HE TOO WHO SLAUGHTERS [OTHER SACRIFICES] IN THE NAME OF PUBLIC SACRIFICE IS NOT LIABLE. IF HE SLAUGHTERED IT28 FOR THOSE WHO ARE NOT ITS EATERS,29 OR FOR THOSE WHO WERE NOT REGISTERED30 , FOR UNCIRCUMCISED OR FOR UNCLEAN [PERSONS], HE IS CULPABLE; [IF HE SLAUGHTERED IT] FOR ITS EATERS AND FOR THOSE WHO ARE NOT ITS EATERS, FOR THOSE WHO ARE REGISTERED FOR IT AND FOR THOSE WHO ARE NOT REGISTERED FOR IT, FOR CIRCUMCISED AND FOR UNCIRCUMCISED, FOR UNCLEAN AND FOR CLEAN [PERSONS], HE IS NOT LIABLE.31 IF HE SLAUGHTERED IT, AND IT WAS FOUND TO POSSESS A BLEMISH, HE IS LIABLE. IF HE SLAUGHTERED IT AND IT WAS FOUND TEREFAH32 INTERNALLY,33 HE IS NOT LIABLE.34 IF HE SLAUGHTERED IT, AND [THEN] IT BECAME KNOWN THAT ITS OWNERS HAD WITHDRAWN THEIR HANDS FROM IT,35 OR THAT THEY HAD DIED, OR THAT THEY HAD BECOME UNCLEAN, HE IS NOT CULPABLE, BECAUSE HE SLAUGHTERED WITH PERMISSION.36 allotted, which ‘if a vow’ is regarded as superfluous, and therefore is interpreted as an extension to include the present case. of the sixteenth. Then the verse would be translated thus: ‘neither shall any of the flesh . . . which thou sacrificest . . . at even’ — sc. of the hagigah of the fourteenth — ‘remain all night’, which naturally means until the morning of the fifteenth; while that ‘which thou sacrificest the first day’, i.e., on the fifteenth, must not remain . . . until the morning’ viz., of the sixteenth. meaning is now given to the phrase ‘apart from this’. is permitted for another purpose. he is culpable. R. Joshua, however maintains that if the action actually performed is a religious deed, even a slight one, he is not liable, as he is regarded not as having unwittingly desecrated the Sabbath, but as having erred in a religious matter. This applies to the present case, for he did offer a sacrifice, and R. Joshua rules supra 62b that all sacrifices, including the Passover, even if slaughtered for a different purpose, are nevertheless fit. But in the first case he definitely did not perform a religious action, since all know that a female etc. is not eligible for a Passover, and therefore both agree that he is culpable. slaughters an animal consecrated for a different purpose as a public sacrifice, he cannot be regarded as having erred in a religious act but as one who unwittingly desecrated the Sabbath. pardonable, and he is regarded as having erred in a religious duty. offering is valid, v. supra 61a. it is forbidden; he is then technically called shogeg, an unwitting offender, But if he did not intend doing it at all, he is called anus, the victim of an unforeseen accident, and is not liable. Now an external examination of the animal would have revealed its blemish; his neglect to do this renders him shogeg, as though he had known that it was blemished, but thought it permitted. But he could not have known here that it was terefah; therefore he is regarded as anus, and is not culpable.