Pesachim

if its blood was poured out, or if the blood passed outside the Temple enclosures, — where it is all established law that it requires burning;1 whence do we learn it? — We deduce it from R. Simeon[‘s teaching]. For it was taught, R. Simeon said: In the holy place . . . it shall be burnt with fire:2 this teaches of the sin-offering that is burnt in the holy place [sanctuary]. Now, I only know this alone: how do we know it of the unfit of the [other] Most Holy sacrifices and the emurim of the lesser Holy sacrifices? Therefore it is stated, ‘in the holy place . . . it shall be burnt with fire.’3 We have [thus] found it of the Most Holy sacrifices; whence do we know it of the lesser Holy sacrifices?4 Rather [that] wherever there is a disqualification in the sacred [sacrifices]5 burning is required, no matter whether it is the Most Holy sacrifices or the lesser Holy sacrifices; — this is known by tradition.6 And as for Aaron's sin-offering, that is because the incident that happened, happened thus. 7 Now, according to the tanna of the School of Rabbah b. Abbuhah who said, Even piggul requires disfigurement,8 whence do we know it — [because] he learns the meaning of iniquity from nothar:9 yet let us learn the meaning of iniquity from Aaron's sacrifice?10 — He can answer you: [A sacrifice such as] Aaron's sin-offering too in such a case11 would require disfigurement in [future] generations;12 but there it was a special dispensation.13 Now that we say, [that] ‘wherever there is a disqualification in the sacred [sacrifices] burning is required, no matter whether it is the most sacred sacrifices or the lesser sacrifices, — this is known by tradition,’ what is the purpose of ‘in the holy place . . . it shall be burnt with fire’? — That is required [to teach] that its burning [must be] in the holy place.14 What is the purpose of, ‘and the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire’?-That is required for its own sake.15 You might say, All disqualifications of the sacred [sacrifices mean] e.g.,if its blood was kept overnight, if its blood was spilled, if its blood went outside, or if it was slaughtered by night: these require burning because they do not apply to hullin.16 But if it became unclean, which disqualifies in the case of hullin too’ I would say, since it has been treated as profane [non-holy], it does not require burning, and burial should suffice for it. Hence we are informed [that it is not so]. IF ITS OWNERS WERE DEFILED OR THEY DIED, IT MUST BECOME DISFIGURED etc. R. Joseph said: The controversy is where the owners were defiled after the sprinkling, so that the flesh had become fit for eating. But if the owners were defiled before the sprinkling, so that the flesh had not become fit for eating, all agree that it must be burnt immediately. An objection is raised: This is the general rule: Wherever its disqualification is in itself, it must be burnt immediately; [if it is] in the blood or in its owner, [their flesh] must become disfigured and [then] it goes out to the place of burning?’ Now [the disqualification through] the owners is taught as analogous to [that of] the blood: just as [that of] the blood is before sprinkling, so was [the defilement of] the owners before sprinkling? — Rather if stated, it was thus stated: The controversy is where the owners were defiled before the sprinkling, so that the flesh is not fit for eating, whereby it is as though its disqualification were in itself; but if the owners were defiled after the sprinkling, so that the flesh had become fit for eating, all agree that its disqualification is through something else [extraneous] and it requires disfigurement. But R. Johanan maintained: The controversy holds good [even if the owners were defiled] after sprinkling too. Now R. Johanan is consistent with his view. For R. Johanan said: R. Johanan b. Berokah, and R. Nehemiah said the same thing. R. Johanan b. Berokah, this which we have stated. What is [the allusion to] R. Nehemiah? — For it was taught, R. Nehemiah said: This [Aaron's sin-offering] was burnt on account of bereavement, therefore it is stated, [and there have befallen me such things] as these.17 Now surely bereavement is as [a disqualification] after sprinkling.18 Yet when it was burnt; it was burnt immediately.19 (Lev. VII, 18); nothar: but every one that eateth of it shall bear his iniquity (ibid. XIX, 8, — this verse is applied to nothar in Ker. 5a). Now nothar is naturally disfigured, having been kept too long, and the employment of ‘iniquity’ in both cases teaches that piggul too requires disfigurement, the same day, before it could become disfigured, so should piggul be. eaten because Aaron and his sons were bereaved that day by the death of Nadab and Abihu. subjected to an indignity, as it were, which would disqualify even in the case of hullin. (2) V. supra 34b for notes. to the Passover-offering in this respect. For the latter stands primarily to be eaten, and therefore if the owners are defiled before the sprinkling, the sprinkling is invalid, while if they are defiled after the sprinkling the sprinkling is valid. The purpose of the sin-offering however, is atonement, so that even if the priests are defiled (here, bereaved) before the sprinkling and cannot eat, the sprinkling is valid. Hence this bereavement, even if it occurred before the blood was sprinkled, is the same as when the owners of the Passover-offering are defiled after the sprinkling. opinion also, and thus they differ in our Mishnah where the owners are defiled after the sprinkling too.