Pesachim

Surely you have said, even R. Joshua agrees in the case of a community! Rather [explain it thus:] I agree with the words of R. Eliezer where It was done [offered], and with the words of R. Joshua [where it is] at the very outset. [But] if it was done, even R. Joshua agrees, for it is taught: R. Joshua agrees that if he sprinkled [the blood] it is made acceptable? One refers to uncleanness; the other to [the case where it] is lost or burnt. [Thus:] when does he teach, R. Joshua agrees that if he sprinkled [the blood] it is made acceptable, where [the flesh] was defiled, but not if it was lost or burnt; [and] when does R. Jose say, I agree with the words of R. Eliezer if it was done, where [the flesh] was lost or burnt. MISHNAH. IF THE FLESH WAS DEFILED WHILE THE FAT1 HAS REMAINED [CLEAN], HE MUST NOT SPRINKLE THE BLOOD;2 IF THE FAT WAS DEFILED WHILE THE FLESH HAS REMAINED [CLEAN], HE MUST SPRINKLE THE BLOOD. BUT IN THE CASE OF [OTHER] DEDICATED SACRIFICES IT IS NOT SO, FOR EVEN IF THE FLESH WAS DEFILED WHILE THE FAT HAS REMAINED CLEAN, HE MUST SPRINKLE THE BLOOD.3 GEMARA. R. Giddal said in Rab's name: If he sprinkled [the blood], it [the Passover-offering] is made acceptable.4 But we require eating?5 — The eating is not indispensable. But surely it is written, according to every man's eating [ye shall make your count for the lamb]?6 — That is for preference.7 And is [this] not [to intimate that] it is indispensable? Surely it was taught: According to the number of [bemiksath] the souls:8 this teaches that the paschal lamb is killed for none save those who registered for it. You might think that if he killed it for those who are not registered for it, he should be regarded as violating the precept, yet it is fit. Therefore it is stated, ‘according to every man's eating ... ye shall make your count [takosu]’: The Writ reiterated it, to teach that it is indispensable; and eaters are assimilated to registered persons.9 -Rather, Rab ruled as R. Nathan, who said: The eating of the Passover-offerings is not indispensable. Which [statement of] R. Nathan [is alluded to]?10 Shall we say, the following [dictum] of R. Nathan? For it was taught, R. Nathan said: How do we know that all Israel can discharge [their obligation] with one Passover-offering? Because it is said, and the whole assembly of the congregation of Israel shall kill it at dusk:11 does then the whole assembly kill? Surely only one kills! But it teaches that all Israel can discharge [their duty] with one Passover-offering.12 Perhaps it is different there, because if some withdraw it is fit for the others, and if the others withdraw it is fit for these?13 — Rather it is this [dictum of] R. Nathan. For it was taught: If one company registered for it, and then another company registered for it, the former, for whom there is as much as an olive [per person], eat it and are exempt from sacrificing a second Passover-offering; the latter, for whom there is not as much as an olive [per person], cannot eat, and they are bound to sacrifice a second Passover-offering. R. Nathan said: Both are exempt from sacrificing a second Passover-offering, because the blood has already been sprinkled.14 Yet still perhaps it is different there, because if these withdraw it is fit for them [the others]?13 — If so, let him teach, because it is possible for them15 to withdraw? Why [state] ‘because the blood has already been sprinkled?’ That proves’ that the matter depends [entirely] on [the sprinkling of] the blood, but the eating is not indispensable. Now, what compels Rab to establish our Mishnah as meaning in the first place [only] and [in accordance with] R. Nathan: let us establish it as [agreeing with] the Rabbis, and even if it was done,16 it is not [fit]? — To Rab our Mishnah presents a difficulty: why does it state, HE MUST NOT SPRINKLE THE BLOOD: let it teach, ‘It is unfit’? Hence this proves that he must not sprinkle in the first place [only], but if done it is indeed well. But on R. Nathan's view, what is the purpose of ‘according to every man's eating?’ — [To teach] that we require men who are fit to eat [to register for it]. Who is the author of the following which our Rabbis taught: If he slaughtered it for those who can eat of it, but sprinkled its blood for those who cannot eat of it, the paschal-offering itself is fit,17 and a man discharges his duty therewith? With whom [does this agree]? Shall we say [that] it is [according to] R. Nathan, but not the Rabbis? — You may even say [that it agrees with] the Rabbis: There is no intention of eaters at the sprinkling.18 Who is the author of the following which our Rabbis taught: If he was ill at the time of the slaughtering but well at the time of sprinkling, [or] well at the time of slaughtering but ill at the time of sprinkling, one may not slaughter and sprinkle on his behalf, unless he is well from the time of the slaughtering until the time of the sprinkling? With whom [does this agree]? Shall we say [that] it is [according to] the Rabbis but not R. Nathan? — You may even say [that it agrees with] R. Nathan: we require a man who is capable of eating [to be registered for it]. Who is the author of the following which our Rabbis taught: If he slaughtered it in cleanness and then its owners became unclean, he must sprinkle the blood in cleanness,19 but the flesh must not be eaten in uncleanness? With whom [does this agree]? — Said R. Eleazar: This was taught as a controversy, and it is [the view of] R. Nathan.20 But R. Johanan said: You may even say [that] it is [the view of] the Rabbis: we treat here of the community,21 who may even sacrifice in [a state of] uncleanness. If it refers to the community, why may the flesh not be eaten in uncleanness? — As a preventive measure, lest the owners22 become unclean [in a subsequent year] after the sprinkling and they argue: Were we not unclean last year, and yet we ate; then now too we will eat! But they will not know that in the previous year the owners were unclean when the blood was sprinkled, 23 whereas this year the owners were clean [when the blood was sprinkled].24 when it cannot be eaten the sacrifice is valid. eating. even to be fit to eat. Consequently he explains the previous Baraitha as the view of the Rabbis only nasi died just then.