Pesachim

No: it means this: Both a bone which has as much as an olive of flesh on the outside and a bone which has not as much as an olive of flesh on it on the outside, but contains as much as an olive of flesh [marrow] inside, [yet still] at the point of breaking. And it was taught [even so]: ‘Neither shall ye break a bone thereof’: [this refers to] both a bone which contains marrow and a bone which does not contain marrow, while to what do I apply,1 and they shall eat the flesh in that night?2 To the meat on the bone. Yet perhaps it is not so , but [it applies] to the meat [marrow] inside the bone [too], while to what do I apply, ‘neither shall ye break a bone thereof’? To a bone which does not contain marrow; but in the case of a bone which contains marrow he breaks [it] and eats [the marrow]; and do not wonder thereat, for the affirmative command comes and overrides the negative command!3 When, [however,] ‘they shall not break a bone thereof4 is stated in connection with the second Passover, which need not have been taught, seeing that it has already been said, according to all the statute of the Passover they shall keep it,5 deduce from this [that it means] both a bone which, contains marrow and a bone which does not contain marrow. An objection is raised: [With regard to] a limb part of which went outside,6 he cuts [the flesh] as far as the bone, and pares it until he reaches the joint and then cuts it off.7 Now if you say [that] a limb upon which there is not as much as an olive at this point but there is as much as an olive on it elsewhere is not subject to the [prohibition of] breaking a bone, why does he pare it until he reaches the joint and [then] cut it off? Let us scrape a little away and break it? — Abaye said: [This cannot be done] because of a [possible] split.8 Rabina said: This refers to the thigh bone.9 We learned elsewhere: Piggul and nothar10 defile the hands.11 R. Huna and R. Hisda, — One maintained: It was on account of the suspects of the priesthood;12 while the other maintained: It was on account of the lazy priests.13 One recited [the reason] in reference to piggul, while the other recited it in reference to nothar. He who recited it in reference to piggul [gave the reason as being] on account of the suspects of the priesthood. While he who recited it in reference to nothar [stated that it was] on account of the lazy priests. One recited: As much as an olive;14 while the other recited: As much as an egg. He who recited, as much as an olive [took the same standard] as its prohibition,15 while he who recites, as much as an olive, [takes the same standard] as its uncleanness.16 The scholars asked: Did the Rabbis enact uncleanness in respect of what goes outside17 or not? Do we say, they imposed uncleanness on nothar because they [the priests] might come to be lazy about it; but [concerning] that which goes outside, they will [certainly] not carry it out with [their own] hands, [and so] the Rabbis did not decree uncleanness in connection therewith. Or perhaps there is no difference? — Come and hear: If part of a limb went outside, he cuts [the flesh] as far as the bone and pares it until he reaches the joint and then cuts it off. Now if you say that the Rabbis imposed uncleanness upon it, what if he does cut? Surely it defiles it?18 — It is concealed uncleanness,19 and concealed uncleanness does not defile. But according to Rabina who maintained: The connection of foodstuffs is not a real connection, and they are as though separated,20 what can be said: surely they21 touch each other and it [the inner portion] is defiled? — Hence according to him who recited, as much as an olive, [we must say here] that it22 did not contain as much as an olive; while according to him who recited, as much as an egg, [we must say] that it did not contain as much as an egg. Come and hear: If a man carries out flesh of a Passover-offering from one company to another,23 though he [has violated] a negative injunction, it [the flesh] is clean. Now does that not mean that it is clean yet forbidden, because that which goes out from one company to another company is like that which goes outside its boundary24 and is disqualified [for eating], yet even so it teaches [that] it is clean, which proves that the Rabbis did not decree uncleanness! — No: it is clean and permitted, because that which goes out from company to company is not like that which goes outside its boundary, and it is not disqualified. But surely the second clause teaches: He who eats it is subject to a negative injunction? As for him who says, as much as an egg, it is well: [this may refer to] where it contains as much as an olive25 but not as much as an egg. But according to him who says as much as an olive, what can be said? — Rather [say thus]: We do not ask in respect of what goes out in the case of a Passover-offering, for the Rabbis [certainly] did not decree uncleanness [there]. What is the reason? The members of a company26 are most scrupulous, and so are very careful with it.27 But we do ask in respect of what goes out in the case of sacrifices [in general]: what [is the law]? The question stands over. Now he who carries out flesh of the Passover-offering therefore the priest who handles it was declared unclean, since defilement was regarded as very serious even by the wicked (Rashi, and Tosaf. quoting Yoma 23a). Another interpretation: so that he who touched it should not be suspected of intending to eat it, as it would be known that he could not do this in his unclean state. defiles the hands, they adopted the same standard. pieces of flesh is visible. the object is not intended to be cut, e.g., a piece of cloth, v. Hul. 72b.