Pesachim

— Eat not of it half-roast.1 By its particularization what does it exclude? Thou shall not offer the blood of My sacrifice with leavened bread.2 May I [not] reverse it?- [The inclusion of] a precept pertaining to itself is preferable. THE FIRST REQUIRES [THE RECITING OF] HALLEL WHEN IT IS EATEN etc. Whence do we know it?-Said R. Johanan on the authority of R. Simeon b. Jehozadak: Scripture saith, Ye shall have a song as in the night when a feast is hallowed:3 the night that is hallowed for a feast [Festival] requires [the reciting of] Hallel [‘Song’], while the night which is not hallowed for a feast does not require [the reciting of] Hallel. BUT BOTH REQUIRE [THE RECITING OF] HALLEL WHEN THEY ARE SACRIFICED etc. What is the reason?-I can either say, [Scripture] excludes the night, but not the day; or alternatively, is it possible that Israel sacrifice their Passover-offerings or take their palm-branches4 without reciting Hallel! AND THEY ARE EATEN ROAST etc. Only the Sabbath [do they override], but not uncleanness:5 our Mishnah does not agree with R. Judah,for it was taught: It [the second Passover] overrides the Sabbath, but it does not override uncleanness; R. Judah maintained: It overrides uncleanness too. What is the reason of the first Tanna?-Seeing that I have suspended him [from the first Passover] on account of uncleanness, shall he after all keep it in uncleanness?6 And R. Judah?7 — The Torah sought [means] for him to keep it in cleanness; yet if he was not privileged [thus], he must keep it in uncleanness. Our Rabbis taught: The first Passover overrides the Sabbath, [and] the second Passover overrides the Sabbath; the first Passover overrides uncleanness,[and] the second Passover overrides uncleanness; the first Passover requires the spending of the night [in Jerusalem], [and] the second Passover requires the spending of the night [in Jerusalem]. ‘[The second Passover] overrides uncleanness . With whom [does this agree]? — With R. Judah. But according to R. Judah, does it require the spending of the night [in Jerusalem]? Surely it was taught, R. Judah said: How do we know that the second Passover does not require the spending of the night [in Jerusalem]? Because it is said, and thou shalt turn in the morning, and go unto thy tents;8 and it is written, six days thou shalt eat unleavened bread:9 that which is eaten six [days] requires the spending of the night [in Jerusalem], but that which is not eaten six [days] does not require the spending of the night [in Jerusalem]?10 -There is [a controversy of] two Tannaim as to R. Judah's opinion. MISHNAH. [WITH REGARD TO ] THE PASSOVER-OFFERING WHICH COMES IN UNCLEANNESS, ZABIN AND ZABOTH, MENSTRUANT WOMEN AND WOMEN AFTER CONFINEMENT MUST NOT EAT THEREOF, YET IF THEY DID EAT THEY ARE EXEMPT FROM KARETH;11 BUT R. ELIEZER EXEMPTS [THEM] EVEN [OF THE KARETH NORMALLY INCURRED] FOR ENTERING THE SANCTUARY. G E M A R A. Our Rabbis taught: If zabin and zaboth, menstruant women and women after confinement ate of the Passover-offering which was sacrificed in uncleanness, you might think that they are culpable, therefore it is stated, Every one that is clean may eat flesh [of sacrifices]. But the soul that eateth of the flesh of the sacrifice of peace-offerings, that pertain unto the Lord, having his uncleanness upon him, that soul shall be cut off:12 with regard to that which is eaten by clean persons, you are culpable on its account on the score of uncleanness, but as to that which is not eaten by clean persons, you are not culpable on its account on the score of ‘uncleanness —13 R. Eliezer said: If zabin and lepers14 forced their way through and entered the Temple Court at a Passover-offering which came in uncleanness, you might think that they are culpable; therefore it is stated , [command the children of Israel,] that they send out of the camp every leper, and everyone that hath an issue [zab], and whosoever,- is unclean by the dead:15 when those who are unclean by the dead are sent out, zabin and lepers are sent out; when those who are unclean by the dead are not sent out, zabin and lepers are not sent out. R. Joseph asked: What if persons unclean through the dead forced their way in and entered the Temple [hekal]16 at a Passoveroffering which came in uncleanness? [Do we say,] since the uncleanness of the Temple Court was permitted, the uncleanness of the Temple [hekal] too was permitted;17 or perhaps, what was permitted was permitted, while what was not permitted was not permitted? Said Raba: Scripture saith, ‘that they send out of the camp,’ [implying] even from part of the camp.18 Others maintain. Raba said: Scripture saith, without [mi-huz] the camp shall ye send then:19 only where20 ‘without the camp shall ye send them,’ is applicable, is ‘that they send out of the camp’ applicable.21 A. Joseph asked: What if persons unclean by the dead forced their way through [to the altar] and ate the emurim: of a Passover-offering which came in uncleanness?22 because one might not travel on a Festival, and secondly because the pilgrimage burnt-offering was yet to be offered. The phrase ‘in the morning’ teaches that the night was to be spent in Jerusalem, even after the Passover sacrifice was consumed. 120a), and prohibits leaven necessitates the spending of the night in Jerusalem; the first Passover alone fulfils this condition, but not the second. — Thus R. Judah is self-contradictory. too, they are liable to kareth on that account. not incur kareth. only when necessary; here entry was unnecessary, since the offering was sacrificed in the Temple Court. necessary; hence if they enter it they incur kareth.