Pesachim

— Rather [it must refer] to leaven. Hence it follows that at the Passover of Egypt [leaven was forbidden] one night and no more; but surely it was taught, R. Jose the Galilean said: How do we know that at the Passover of Egypt the [prohibition of] leaven was in force one day only? Because it is said, There shall no leavened bread be eaten1 and in proximity [thereto] is written, This day ye go forth!2 -Rather this is its meaning: [The Passover-offering is kept] one night, and the same law applies to the annual Passover-offering; while [the prohibition of] leaven [was in force] the whole day, whereas at the Passover-offering of [subsequent] generations [the interdict of leaven] holds good for the entire seven [days]. MISHNAH. R.JOSHUA SAID: I HAVE HEARD [FROM MY TEACHERS] THAT THE SUBSTITUTE OF A PASSOVER-OFFERING3 IS OFFERED,4 AND THAT THE SUBSTITUTE OF A PASSOVER-OFFERING IS NOT OFFERED,5 AND I CANNOT EXPLAIN IT.6 SAID R. AKIBA, I WILL EXPLAIN IT: THE PASSOVER-OFFERING WHICH WAS FOUND BEFORE THE SLAUGHTERING OF THE PASSOVER-OFFERING MUST BE LEFT TO GRAZE UNTIL IT BECOMES UNFIT,7 BE SOLD, AND ONE BRINGS A PEACE-OFFERING FOR ITS MONEY; AND THE SAME APPLIES TO ITS SUBSTITUTE. [IF FOUND] AFTER THE SLAUGHTERING OF THE PASSOVER, IT IS OFFERED AS A PEACE-OFFERING, AND ITS SUBSTITUTE LIKEWISE.8 G E M A R A. BUT LET HIM SAY, The Passover-offering is offered, and the Passover-offering is not offered?9 -He informs us this, [viz.,] that there is a substitute of a Passover-offering which is not offered [as a peace-offering].10 It was stated: Rabbah said: We learned, Before slaughtering and after slaughtering;11 R. Zera maintained: We learned, Before midday and after midday.12 But according to R. Zera, surely he teaches, BEFORE THE SLAUGHTERING OF THE PASSOVER-OFFERING?-SAY: BEFORE THE TIME OF THE SLAUGHTERING OF THE PASSOVER-OFFERING,13 This is dependent on Tannaim: The Passover which is found before slaughtering must graze [etc.]; [if found] after slaughtering, it is offered. R. Eleazar said: [If found] before midday it must graze [etc.]; after midday, it is offered. [IF IT IS FOUND] AFTER THE SLAUGHTERING OF THE PASSOVER, HE BRINGS IT AS A PEACE-OFFERING etc. Raba14 said:They learned this only if it was found after the slaughtering and he substituted [another] for it after the slaughtering. But if it was found before the slaughtering while he substituted [another] for it after the slaughtering, its substitute derives from the power of rejected sanctity, and it cannot be offered.15 Abaye raised an objection against him: If [he bring] a lamb [for his offering’ etc.]:16 for what purpose is ‘if [he bring] a lamb’ stated? To include the substitute of a Passover-offering after Passover, [teaching] that it is offered as a peace-offering. How is it meant? If we say that it was found after the slaughtering and he substituted [another] for it after the slaughtering, then it is obvious:17 why do I require a verse? Hence it must surely apply where it was found before slaughtering and he substituted [another] for it after slaughtering?18 — No: in truth it applies where it was found after slaughtering and he substituted [another] for it after slaughtering, while the verse is a mere support.19 Then for what [purpose] does the verse come?20 -For what was taught: ‘[If he bring] a lamb [etc.]’: this is to include the Passover-offering, in respect of its fat tail.21 When it is stated, ‘If [he bring] a lamb,’ this is to include [an animal] more than a year old [dedicated for] a Passover-offering22 and a peace-offering which comes in virtue of a Passover-offering23 , in respect of all the regulations of the peace-offering, [viz.,] that they require laying [of the hands],24 libations, and the waving of the breast and shoulder. Again, when it states, and if [his offering be] a goat,25 it breaks across the subject [and] teaches of a goat that it does not require [the burning of the] fat tail [on the altar].26 Others recite it [Raba's dictum] in reference to the first clause: THE PASSOVER-OFFERING WHICH WAS FOUND BEFORE THE SLAUGHTERING OF THE PASSOVER-OFFERING MUST GRAZE UNTIL IT BECOMES UNFIT, BE SOLD, AND ONE BRINGS A PEACE-OFFERING FOR ITS MONEY, AND THE SAME APPLIES TO ITS SUBSTITUTE. Said Raba, They learned [this] only where It was found before the slaughtering and he substituted [another] for it before the slaughtering. But if it was found before the slaughtering and he substituted [another] for it after the slaughtering, it is offered as a peace-offering. What is the reason? The slaughtering [of the Passover-offering] stamps [with its sanctity] only something that is eligible therefor, [but] it does not stamp [with its sanctity] that which is not eligible therefor. 27 Abaye raised an objection against him: ‘If [he bring] a lamb [etc.]’: what is its purpose? To include the substitute of a Passover-offering after Passover, [teaching] that it is offered as a peace-offering. are holy, the holiness of the second being of the same nature as that of the first. But the substitute of a Passover-offering cannot be offered as such, but must be kept until after the Festival. Normally if a Passover-offering is not sacrificed at the proper time, e.g.,if it was lost, it is subsequently sacrificed as a peace-offering. again before the second was slaughtered or before the time of slaughtering the Passover in general (the exact meaning is disputed in the Gemara), the fact that it was present at the time of slaughtering stamps it as a Passover, and by not slaughtering it, one has rejected it, as it were, with his own hands. Consequently, it can no longer be offered itself, but must be sold, etc. If after finding it he substituted another animal for it, that too is governed by the same law, as stated in n. I. But if it was found after the second was killed, the time of the slaughtering has not stamped it with the name of a Passover-offering, nor has it been rejected therefrom. Consequently, it is brought itself after the Festival as a peace-offering. dedicated it in the first place for a peaceoffering, and therefore must itself be offered as such in all cases, irrespective of what happens to the original. Hence he informs us that where the original cannot be offered, the substitute too cannot be offered. midday, it can no longer be stamped as a Passover-offering even if it is found before the second is actually slaughtered, and therefore is subsequently sacrificed itself as a peace-offering. while v. 12 states, and if his offering be a goat: since ‘flock’ only comprises goats and lambs, v. 6 must refer to lambs, which renders v. 7 unnecessary. Hence it must be written for a particular exegesis. III, 9; VII, 3). The burning of the emurim is not mentioned at all in connection with the Passover, however, but deduced from elsewhere (v. supra 64b); consequently a verse is required to teach that the fat tail too is included. animal, so that the first is a Passover remainder; both are sacrificed as peace-offerings. expressly stated. The fat tail is mentioned in connection with the former (v. 9) but not the latter. with that sanctity, and since it was not offered then, it was rejected and must graze. But the act of slaughtering cannot stamp an animal with that sanctity, that it should be regarded as rejected if it was not fit for a Passover-offering at the time, and in the latter case this substitute was indeed unfit, since at that time it was as yet unconsecrated. Consequently now that it is consecrated, it is offered itself as a peace-offering.