Pesachim

this however is unfit;1 but on the view that whatever is fit for eating [is subject to this law], [surely] this too is fit for eating.2 R. Joseph said: In such a case all agree that it is not subject to the [prohibition of] breaking a bone, for Rabbi comes to be [more] lenient3 and this is surely unfit. But4 they differ where it enjoyed a period of fitness and then became unfit:5 on the view that [the verse refers to] a fit [sacrifice], this [indeed] was fit; but on the view that [only what is] fit for eating [is meant], surely it is not fit for eating now. Abaye said: In such a case all hold that it is not subject to the [prohibition of] breaking a bone. What is the reason? [Because] at all events it is unfit now. But they differ in respect of breaking a bone during the daytime.6 On the view that [the verse refers to] a fit [sacrifice], this [indeed] is fit; but on the view, that [only what is] fit for eating [is subject to this law], at present7 it is not fit for eating. An objection is raised: ‘Rabbi said: One may register for the marrow in the head, but one may not register for the marrow in the thigh-bone’. Why [may one register for] the marrow in the head? Because one is able to scrape it and extract it. Now if you think that the breaking of the bone by daylight is permitted, then the thigh-bone too, let us break it during the day, extract the marrow, and register for it? — Abaye can answer you: Yet even according to your view,8 let us still take a glowing coal after nightfall, place it upon it, burn it and extract the marrow and register for it? For surely it was taught: But he who burns the bones or cuts the sinew does not violate [the prohibition of] breaking a bone? Then what can you say?9 Abaye said: Because it may split.10 Raba said: [This is impossible] on account of the loss of sacred food, which he may destroy with [his own] hands, as the fire may destroy some of the marrow. [Hence] during the daytime too [it may not be broken] as a preventive measure on account of after nightfall.11 R. Papa said: In such a case all hold that it is subject to the [prohibition of] breaking a bone. What is the reason? [Because] in the evening it is fit for eating. But they differ in respect of a limb part of which went out:12 On the view that [the verse refers to] a fit [sacrifice], this [indeed] is fit;13 while on the view that [only what is] fit for eating [is subject to this law], this, however, is not fit for eating, as was taught: R. Ishmael the son of R. Johanan b. Berokah said: A lamb part of which went outside, and which he broke, is not subject to the [prohibition of] breaking a bone. R. Shesheth the son of R. Idi said: In such a case all agree that it is not subject to the [prohibition of] breaking a bone, for this limb is surely unfit. But they differ in respect of breaking a bone of a half-roast [offering].14 On the view that [the verse refers to] a fit [sacrifice], this is fit;15 while on the view that [only what is] fit for eating [is subject to this law], now [however] it is not fit for eating. R. Nahman b. Isaac said: In such a case all agree that it is subject to the [prohibition of] breaking a bone. What is the reason? Because it is surely fit for eating, as he can roast it [completely] and eat it. But they differ in respect of [the breaking of the bone of] the fat tail. On the view that [the verse refers to] a fit [sacrifice], this is indeed fit, but on the view that [only what is] fit for eating [is subject to this law], this [however] is not fit for eating, for the fat tail is offered to the Most High. 16 R. Ashi said: In such a case it is certainly not subject to the [prohibition of] breaking a bone, for it is certainly unfit for eating at all. But they differ in respect of [breaking the bone of] a limb upon which there is less than an olive of flesh.17 On the view that [the verse refers to] a fit [sacrifice], this indeed is fit; but on the view that [only what is] fit for eating [is subject to this law], we require the standard of eating, which is absent. Rabina said: In such a case it is not subject to the [prohibition of] breaking a bone, because we require the standard of eating. But they differ in respect of a limb upon which there is less than an olive of flesh at this point,18 but which contains as much as an olive of flesh elsewhere. On the view that [the verse refers to] a fit [sacrifice],this indeed is fit. But on the view that [only what is] fit for eating [is subject to this law], we require the standard of eating at the point where it is broken, which is absent. It was taught as four of these.19 For it was taught, Rabbi said: ‘In one house shall it be eaten . . . neither shall ye break a bone thereof’: he is culpable on account of that which is fit, but he is not culpable on account of that which is not fit. [Thus:] If it had a period of fitness but became unfit by the time of eating, it is not subject to the [prohibition of] breaking a bone. If it contains the standard of eating,20 it is subject to the [prohibition of] breaking a bone; if it does not contain the standard of eating, it is not subject to the [prohibition of] breaking a bone. That which is intended for the altar21 is not subject to the [prohibition of] breaking a bone. [Only] at the time of eating is it subject to the [prohibition of] breaking a bone; when not at the time of eating22 it is not subject to the [prohibition of] breaking a bone. It was stated: If a limb does not contain as much as an olive of flesh at this point,23 but does contain as much as an olive of flesh elsewhere, — R. Johanan maintained: It is subject to the [prohibition of] breaking a bone; R. Simeon b. Lakish said: It is not subject to the [prohibition of] breaking a bone. R. Johanan raised an objection against Resh Lakish: ‘Neither shall ye break a bone thereof’: both a bone upon which there is as much as an olive of flesh and a bone upon which there is not as much as an olive of flesh. Now what does ‘there is not as much as an olive of flesh upon it’ mean? Shall we say that there is not as much as an olive of flesh upon it at all, then why is it subject to the [prohibition of] breaking a bone?24 Hence surely this is what it means: Both a bone upon which there is as much as an olive of flesh at this [very] point and a bone upon which there is not as much as an olive of flesh at this point, but there is as much as an olive of flesh upon it elsewhere? — Said he to him, 77a, p. 398, n. 2; hence it is not subject to the prohibition of breaking a bone. lest something else happen, so he must not break it during the day by Rabbinical law only’, also because he may do something else instead, viz., break it at night. Here as only part of a limb had gone out, this part should be cut out’, but this entails cutting across the bone in the limb. is forbidden; for the remedy v. Mishnah infra 85b. the prohibition.