Pesachim

that he found them piled up in heaps and some of them were scooped out:1 [in the case of] bones of [other] sacrifices which are not subject to the prohibition of breaking a bone, [I assume] that they have all been scooped out and [the marrow] eaten; hence they do not require burning. But in the case of bones of the Passover-offering which are subject to the prohibition of breaking a bone, [I say] perhaps it is these [only] which were scooped out, while the others2 were not scooped out; hence they require burning. Rab Judah said in Rab's name: All sinews are flesh, except the sinews of the neck. We learned: THE BONES, THE SINEWS, AND THE NOTHAR ARE TO BE BURNT ON THE SIXTEENTH. How are these sinews meant? If they are sinews of flesh, let us eat them! While if they remained over,3 then they are [indeed] nothar?4 Hence it is obvious [that] the sinews of the neck [are meant]. Now it is well if you say that they are flesh:5 therefore they require burning. But if you say that they are not flesh, why do they require burning? — Said R. Hisda: This [teaching] arises only in respect of the thigh sinew, and in accordance with R. Judah. For it was taught, R. Judah said: [The prohibition of the thigh sinew] is operative only in respect of one, and reason determines, that of the right [thigh].6 Then in that case conclude that R. Judah is in doubt,7 for if he is really certain, let us eat that which is permitted, and throw away that which is forbidden. Why then do they [both] need burning? — Said R. Ika b. Hinena: [This law was stated] where e.g., they were [originally] distinguished but subsequently mixed up.8 R. Ashi said: It is necessary [to teach it] only in respect of the fat of the sinew of the thigh. For it was taught: Its fat is permitted, but the Israelites are holy and treat it as forbidden. 9 Rabina said: It refers to the outer [sinew of the thigh], and is in accordance with Rab Judah's dictum in Samuel's name. For Rab Judah said in Samuel's name: The inner one which is near the bone is forbidden, and a person is liable on its account [to flagellation]; the other which is near the flesh is forbidden, but a person is not liable on its account.10 IF THE SIXTEENTH FELL etc. Yet why so? Let the affirmative command come and override the negative command?11 — Said Hezekiah, and the School of Hezekiah taught likewise: And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire: now [the second] ‘until the morning’ need not be stated, What then is the teaching of ‘until the morning’? [Scripture comes] to appoint a second morning for its burning.12 Abaye said: Scripture saith, The burnt-offering of the Sabbath [shall be burnt] on its Sabbath:13 but the burnt-offering of weekdays is not [to be burnt] on the Sabbath, nor is the burnt-offering of weekdays [to be burnt] on Festivals.14 Raba said: Scripture saith, [no manner of work shall be done in them — sc. Festivals — , save that which every man must eat,] that only may be done by you:15 ‘that’ but not its preparatory requisites: 16 ‘only,’ therefore is really nothar and must be burnt. Mishnah, though distinguished when drawn out, are now mixed up and we do not know which is the right and which is the left, and hence both require burning. actual practice it could not be eaten the Tanna cannot include it in the term nothar, which generally implies flesh which could have been eaten, and must mention it separately. the latter. Here we have all affirmative command to burn the nothar, Ex. XII, 10, and a negative command forbidding work on a festival, ibid. 16. (and) burn (it) with fire. and sacred food in general, if unfit, must not be burnt on Festivals, a fortiori.