Pesachim

because there is the breast and the shoulder [of the peace offering], which is eaten by priests [only].1 Then let each one bring a priest with him?2 — What is the position of this priest? If he has [already] sacrificed a Passover-offering, then perhaps this [too] is a passover-offering, with the result that the Passover offering is eaten by those who have not registered for it. While if he has not observed the Passover,3 perhaps this is a peace offering, and so he will not observe the Passover? Then let all the five [jointly] bring one priest who had not kept the Passover and register him for these five Passover-offerings, for on any hypothesis4 there is one [sacrifice] with which he will discharge [his duty]!5 — Rather [the reason is] because he reduces [the time allowed for] the eating of the peace-offering, for the Passover offering [is eaten] a day and a night,6 whereas a peace-offering [is eaten] two days and one night.7 Then let them bring a Passover ‘remainder’8 and declare, ‘If mine was blemished, let this which I bring now be a passover-offering; while if mine was unblemished, let this which I bring now be a peace-offering,’ for a Passover ‘remainder’ is eaten one day and one night [only]?9 — May we then set aside [animals] in the first instance to be remainders!10 Then let us take the trouble to bring a Passover-remainder?11 Rather [the reason is] because of the laying [of hands]; for whereas the Passover-offering does not require laying [of the hands], a remainder requires laying [of the hands].12 That is well of a mens’ sacrifice, [but] what can be said of a women s sacrifice?13 — Rather it is on account of the [blood] applications: for whereas the Passover-offering [requires] one application, the peace-offering [requires] two, which are four.14 [But] what does that matter? Surely we learned: All [blood] which is sprinkled on the outer altar,15 if he [the priest] applied them with one sprinkling, he has made atonement?16 — Rather [the reason is] because whereas [the blood of] the Passover-offering must be poured out [gently],17 [that of] the peace-offerings requires dashing [against the altar].18 But what does that matter? Surely it was taught: All [blood] which is applied by dashing [against the altar], if he [the priest] applied [it] by pouring it out, he has discharged [his duty]?19 — Granted that we say [thus] where he has done so; [do we say thus] as the very outset too?20 MISHNAH. IF A MAN SAYS TO HIS CHILDREN, ‘BEHOLD, I SLAUGHTER THE PASSOVER-OFFERING ON BEHALF OF WHICHEVER OF YOU GOES UP FIRST TO JERUSALEM,’ AS SOON AS THE FIRST HAS INSERTED HIS HEAD AND THE GREATER PART OF HIS BODY [IN JERUSALEM] HE HAS ACQUIRED HIS PORTION, AND HE ACQUIRES IT ON BEHALF OF HIS BRETHREN WITH HIM. GEMARA. This proves that selection is retrospective?21 Said R. Johanan: He [their father] said this in order to encourage them in [the performance of] precepts.22 This may be proved too, for he [the Tanna] teaches: AND HE ACQUIRES IT ON BEHALF OF HIS BRETHREN WITH HIM; now it is well if you say that he had registered them beforehand, then it is correct. But if you say that he had not registered them beforehand, can they be registered after he has slaughtered it? Surely we learned: They may register and withdraw their hands from it until it is killed!23 This proves it. It was taught likewise: It once happened that the daughters outstripped the sons, and so it was seen that the daughters were zealous while the sons were indolent. MISHNAH. ONE MAY ALWAYS REGISTER FOR IT AS LONG AS THERE IS AS MUCH AS AN OLIVE THEREIN FOR EACH ONE [REGISTERED]. THEY MAY REGISTER AND WITHDRAW THEIR HANDS FORM IT UNTIL IT IS SLAUGHTERED; R. SIMEON SAID: UNTIL THE BLOOD IS SPRINKLED. GEMARA. What does he inform us? — He informs us this, viz., though this company had registered for it, it can retract [entirely] and a different company register for it. 24 THEY MAY REGISTER AND WITHDRAW THEIR HANDS FROM IT UNTIL IT IS KILLED etc. Abaye said: The controversy is in respect of withdrawing, for the Rabbis hold: [And if the household be too little] for being [me-heyoth] for a lamb25 [implies] in the lifetime [mi-hayuth] of the lamb;26 while R. Simeon holds [that it implies] during the existence [mi-hawayuth] of the lamb.27 But in respect of registering all agree [that this can be done only] until it is killed, because the Writ saith, according to the number of [bemiksath] the souls, and then, ye shall make your count [takosu].28 It was taught likewise: They may register and withdraw their hands from it until it is slaughtered. R. Simeon said: They may register until it is slaughtered and withdraw until the blood is sprinkled. device we ensure that all shall have discharged their duty. — The priest then would partake of the breast and shoulders of each sacrifice. peace-offering. necessary) a Passover-’remainder’.] then brought as a peace-offering but eaten only during the shorter period. Hence here, let each consecrate the animal for a Passover-offering. If his animal was blemished, he discharges his duty with this one. But if his animal was unblemished, this is automatically a Passover-’remainder’, since it cannot be sacrificed for its own purpose (Tosaf.; Rashi explains slightly differently.) corners were besprinkled; v. Zeb. 53b. be dashed against the altar. Hence there is no possibility of observing the Second Passover. remain. because some of its members have withdrawn. The present interpretation of mi-heyoth teaches that this withdrawal is possible only while the animal is still alive. their connotation of numbering, i.e., registering. Hence registration is permitted only until it is slaughtered; cf. supra 61a.