slaughtered

“How is ‘those who cannot eat it’? If he slaughtered it in the name of a sick person, in the name of an old person, who cannot eat the volume of an olive. How about ‘those who did not subscribe to it’? If he slaughtered it in the name of a different group.” This implies that a baby can be counted to disqualify. This implies that if one was on a distant trip and he slaughtered it in this person’s name, it is disqualified. This implies that it supports the Southerners, since the Southerners are saying, one thinks about parts which were lost as if they were in existence. This implies that if one slaughtered so that half of the group should eat, it is disqualified. Rebbi Haggai said before Rebbi Yose, explain it that all of them were sick. He told him, then one should have stated, “in the name of disqualified members of the group.” He said to him, if there were qualified people, but he slaughtered in the name of the disqualified.

“How is ‘those who cannot eat it’? If he slaughtered it in the name of a sick person, in the name of an old person, who cannot eat the volume of an olive. How about ‘those who did not subscribe to it’? If he slaughtered it in the name of a different group.” This implies that a baby can be counted to disqualify. This implies that if one was on a distant trip and he slaughtered it in this person’s name, it is disqualified. This implies that it supports the Southerners, since the Southerners are saying, one thinks about parts which were lost as if they were in existence. This implies that if one slaughtered so that half of the group should eat, it is disqualified. Rebbi Haggai said before Rebbi Yose, explain it that all of them were sick. He told him, then one should have stated, “in the name of disqualified members of the group.” He said to him, if there were qualified people, but he slaughtered in the name of the disqualified.

Rebbi Eleazar said, the Mishnah if he slaughtered it for those who eat it, but it was covered by those who eat it and those who cannot eat it. But it is disqualified if from the start he slaughtered it so that it should be covered by those who eat it and those who cannot eat it.

Rebbi Eleazar said, the Mishnah if he slaughtered it for those who eat it, but it was covered by those who eat it and those who cannot eat it. But it is disqualified if from the start he slaughtered it so that it should be covered by those who eat it and those who cannot eat it.

Rebbi Yose said, from that of Rebbi Eleazar one may deduce two [conclusions]. Since Rebbi Eleazar said, the Mishnah if he slaughtered it for those who eat it, but it was covered by those who eat it and those who cannot eat it. But it is disqualified if from the start he slaughtered for those who eat it and it was covered by those who eat it and those who cannot eat it. Then its disqualification is of others and you can pick out the disqualified from the qualified, and you are saying so? But it must be the following, “for its purpose and not for its purpose”, applies to all sacrifices; “for those who eat it and those who cannot eat it” applies only to the Pesaḥ. Rebbi Abin said, there are others. “For its purpose and not for its purpose”, applies to all services; “for those who eat it and those who cannot eat it” applies only to slaughtering.

Rebbi Yose said, from that of Rebbi Eleazar one may deduce two [conclusions]. Since Rebbi Eleazar said, the Mishnah if he slaughtered it for those who eat it, but it was covered by those who eat it and those who cannot eat it. But it is disqualified if from the start he slaughtered for those who eat it and it was covered by those who eat it and those who cannot eat it. Then its disqualification is of others and you can pick out the disqualified from the qualified, and you are saying so? But it must be the following, “for its purpose and not for its purpose”, applies to all sacrifices; “for those who eat it and those who cannot eat it” applies only to the Pesaḥ. Rebbi Abin said, there are others. “For its purpose and not for its purpose”, applies to all services; “for those who eat it and those who cannot eat it” applies only to slaughtering.

For those who eat it in volumes of an olive and those who cannot eat it in volumes of an olive, it is qualified. For those who eat it in volumes of an olive and those who cannot eat it in volumes of half an olive, it is qualified a fortiori. For those who eat it in volumes of half an olive and those who cannot eat it in volumes of half an olive? Where do we hold? If intent was qualifying, intent is disqualifying. If intent is not disqualifying then the intent should be qualifying. Rebbi Yose said, a Mishnah implies that the intent in qualifying, as we have stated there: “To eat half the volume of an olive and to burn half the volume of an olive is qualified since slaughter and burning do not combine.” If he slaughtered it that half of its group should be covered, Rebbi Jonah disqualifies. It is as grabbing the cover for these and those. Since these are not covered, neither are those covered. Rebbi Yose said, it is qualified. During the second cycle, Rebbi Yose retracted. Rebbi Phineas said to him, did the rabbi not teach us, it is qualified. He told him, is this fixed for you by nails?

“If one slaughtered it before noon it is disqualified,” [after noontime] immediately it is qualified. “If one slaughtered it before the daily sacrifice it is qualified.” It was stated thus: One could think that if Pesaḥ preceded the daily sacrifice, the daily sacrifice could not be delayed. The verse says, do, adding. Rebbi Abun said, the Mishnah implies that the Pesaḥ itself is qualified. If you would say, it is disqualified, it would be as if it did not precede.

“If one slaughtered it before noon it is disqualified,” [after noontime] immediately it is qualified. “If one slaughtered it before the daily sacrifice it is qualified.” It was stated thus: One could think that if Pesaḥ preceded the daily sacrifice, the daily sacrifice could not be delayed. The verse says, do, adding. Rebbi Abun said, the Mishnah implies that the Pesaḥ itself is qualified. If you would say, it is disqualified, it would be as if it did not precede.

There, you are saying: “The blood of the daily sacrifice and its limbs precede the Pesaḥ, and the Pesaḥ the incense, and the incense the trimming of the lights.” And here you are saying so? Rebbi La said, one if it is living, the other if it is slaughtered.

MISHNAH: One who slaughters the Pesaḥ on leavened matter transgresses a prohibition; Rebbi Jehudah says, also the daily sacrifice. Rebbi Simeon says, the Pesaḥ on the Fourteenth, if for its purpose, he is liable, not for its purpose he is not liable. All other sacrifices, whether for their purposes or not for their purposes, he is not liable. On the holiday, for its purpose he is not liable, not for its purpose he is liable; for all other sacrifices, whether for their purposes or not for their purposes, he is liable except for the purification offering which he slaughtered not for its purpose.

If one broke a bird’s neck on leavening. There are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. He who says liable, blood anywhere. He who says not liable, sacrifice. This excludes the bird which is not slaughtered as sacrifice. Rebbi Jacob bar Zavdi asked before Rebbi Yose. Him who said “liable” one understands as you are saying for freeing from liability. What is the reason of him who frees from liability? He said to him, one may infer punishment from punishment but one may not infer punishment from exemption.

If one slaughtered on leavened matter, after what are you going? After eating or after elimination? There did Rebbi Jeremiah say in the name of Rebbi Zeˋira: Two volumes of half an olive in one house, the house does not combine them; in one vessel, the vessel does combine them. If one slaughtered on them, if they were in the house, and the house did not combine them, he is not liable; or if they were in one vessel and the vessel combines them, he is liable. If he slaughtered on leavening. Since Rav Ḥuna said in the name of Rav, he is permitted to feed it to his dog, he is not liable; or since Rav said, one flogs for eating it, he is liable.

If one slaughtered on leavened matter, after what are you going? After eating or after elimination? There did Rebbi Jeremiah say in the name of Rebbi Zeˋira: Two volumes of half an olive in one house, the house does not combine them; in one vessel, the vessel does combine them. If one slaughtered on them, if they were in the house, and the house did not combine them, he is not liable; or if they were in one vessel and the vessel combines them, he is liable. If he slaughtered on leavening. Since Rav Ḥuna said in the name of Rav, he is permitted to feed it to his dog, he is not liable; or since Rav said, one flogs for eating it, he is liable.

If one slaughtered on leavened matter, after what are you going? After eating or after elimination? There did Rebbi Jeremiah say in the name of Rebbi Zeˋira: Two volumes of half an olive in one house, the house does not combine them; in one vessel, the vessel does combine them. If one slaughtered on them, if they were in the house, and the house did not combine them, he is not liable; or if they were in one vessel and the vessel combines them, he is liable. If he slaughtered on leavening. Since Rav Ḥuna said in the name of Rav, he is permitted to feed it to his dog, he is not liable; or since Rav said, one flogs for eating it, he is liable.

Rebbi Joḥanan said, the company was asking, where are we holding? If it was lost and found before propitiation, whether it was for its purpose or not for its purpose it is qualified and sent to grazing. If it was lost and found after propitiation, whether for its purpose or not for its purpose, it is disqualified as well-being offering. But we confirmed it when the owner became impure or acted criminally and already pushed to the Second Pesaḥ. For its purpose, he is not liable and it is disqualified. Not for its purpose, he is liable and it is qualified. There they are saying in the name of Rav Ḥisda: If its year was completed between First and Second. Rebbi La in the name of Rebbi Joḥanan : When the time for its propitiation was passed. “If a Pesaḥ whose time had passed was slaughtered for its purpose at its time, or that he slaughtered another one for its purpose at its time, Rebbi Eliezer disqualifies and Rebbi Joshua qualifies. Rebbi Eliezer disqualifies since he is like one who slaughters a Pesaḥ for the purpose of a well-being sacrifice. Rebbi Joshua qualifies since he is like one who slaughters a well-being sacrifice for the purpose of a Pesaḥ.” Since its time is passed, there is no difference whether he slaughtered a Pesaḥ for the purpose of a well-being sacrifice or he slaughtered a well-being sacrifice for the purpose of a Pesaḥ. In the opinion of Rav Ḥisda, if its year was completed between First and Second. In the opinion of Rebbi La in the name of Rebbi Joḥanan , when the time for its propitiation was passed.

Rebbi Joḥanan said, the company was asking, where are we holding? If it was lost and found before propitiation, whether it was for its purpose or not for its purpose it is qualified and sent to grazing. If it was lost and found after propitiation, whether for its purpose or not for its purpose, it is disqualified as well-being offering. But we confirmed it when the owner became impure or acted criminally and already pushed to the Second Pesaḥ. For its purpose, he is not liable and it is disqualified. Not for its purpose, he is liable and it is qualified. There they are saying in the name of Rav Ḥisda: If its year was completed between First and Second. Rebbi La in the name of Rebbi Joḥanan : When the time for its propitiation was passed. “If a Pesaḥ whose time had passed was slaughtered for its purpose at its time, or that he slaughtered another one for its purpose at its time, Rebbi Eliezer disqualifies and Rebbi Joshua qualifies. Rebbi Eliezer disqualifies since he is like one who slaughters a Pesaḥ for the purpose of a well-being sacrifice. Rebbi Joshua qualifies since he is like one who slaughters a well-being sacrifice for the purpose of a Pesaḥ.” Since its time is passed, there is no difference whether he slaughtered a Pesaḥ for the purpose of a well-being sacrifice or he slaughtered a well-being sacrifice for the purpose of a Pesaḥ. In the opinion of Rav Ḥisda, if its year was completed between First and Second. In the opinion of Rebbi La in the name of Rebbi Joḥanan , when the time for its propitiation was passed.

Rebbi Joḥanan said, the company was asking, where are we holding? If it was lost and found before propitiation, whether it was for its purpose or not for its purpose it is qualified and sent to grazing. If it was lost and found after propitiation, whether for its purpose or not for its purpose, it is disqualified as well-being offering. But we confirmed it when the owner became impure or acted criminally and already pushed to the Second Pesaḥ. For its purpose, he is not liable and it is disqualified. Not for its purpose, he is liable and it is qualified. There they are saying in the name of Rav Ḥisda: If its year was completed between First and Second. Rebbi La in the name of Rebbi Joḥanan : When the time for its propitiation was passed. “If a Pesaḥ whose time had passed was slaughtered for its purpose at its time, or that he slaughtered another one for its purpose at its time, Rebbi Eliezer disqualifies and Rebbi Joshua qualifies. Rebbi Eliezer disqualifies since he is like one who slaughters a Pesaḥ for the purpose of a well-being sacrifice. Rebbi Joshua qualifies since he is like one who slaughters a well-being sacrifice for the purpose of a Pesaḥ.” Since its time is passed, there is no difference whether he slaughtered a Pesaḥ for the purpose of a well-being sacrifice or he slaughtered a well-being sacrifice for the purpose of a Pesaḥ. In the opinion of Rav Ḥisda, if its year was completed between First and Second. In the opinion of Rebbi La in the name of Rebbi Joḥanan , when the time for its propitiation was passed.

Rebbi Joḥanan said, the company was asking, where are we holding? If it was lost and found before propitiation, whether it was for its purpose or not for its purpose it is qualified and sent to grazing. If it was lost and found after propitiation, whether for its purpose or not for its purpose, it is disqualified as well-being offering. But we confirmed it when the owner became impure or acted criminally and already pushed to the Second Pesaḥ. For its purpose, he is not liable and it is disqualified. Not for its purpose, he is liable and it is qualified. There they are saying in the name of Rav Ḥisda: If its year was completed between First and Second. Rebbi La in the name of Rebbi Joḥanan : When the time for its propitiation was passed. “If a Pesaḥ whose time had passed was slaughtered for its purpose at its time, or that he slaughtered another one for its purpose at its time, Rebbi Eliezer disqualifies and Rebbi Joshua qualifies. Rebbi Eliezer disqualifies since he is like one who slaughters a Pesaḥ for the purpose of a well-being sacrifice. Rebbi Joshua qualifies since he is like one who slaughters a well-being sacrifice for the purpose of a Pesaḥ.” Since its time is passed, there is no difference whether he slaughtered a Pesaḥ for the purpose of a well-being sacrifice or he slaughtered a well-being sacrifice for the purpose of a Pesaḥ. In the opinion of Rav Ḥisda, if its year was completed between First and Second. In the opinion of Rebbi La in the name of Rebbi Joḥanan , when the time for its propitiation was passed.

MISHNAH: The Pesaḥ was being slaughtered in three groups, as it is said, and they shall slaughter it, the entire assembly of the community of Israel, assembly, community, and Israel. When the first group entered, the courtyard was filled, they locked the doors of the courtyard. They blew the trumpets, straight, modulated, and straight. The priests were standing in rows and in their hands were silver and golden cups; one row only silver, one row only gold, they were not mixed. The cups had no flat bottoms lest they would be put down and the blood jellying.

There, we have stated: “What is ‘far away’? From Modiin and farther away, and in the same distance in every direction, the words of Rebbi Aqiba. Rebbi Eliezer says, from the doorstep of the Temple courtyard and farther away.” Rebbi Joḥanan said, Rebbi Eliezer said this only not to make him liable for extirpation. Rebbi Eleazar said, the Mishnah implies this: “Rebbi Aqiba answered him, sprinkling is a counter example, for it is a commandment.” Is it a commandment to sprinkle? Explain it that his seventh day happened to be the Fourteenth which fell on a Sabbath. If it had been a weekday, one would have sprinkled on him, then he would have come, slaughtered his Pesaḥ, and entered and eaten it in the evening. Because it is a Sabbath and one does not sprinkle on him, it results that he his prevented from fulfilling the commandment. Rav Hoshaia said, explain it that his seventh day happened to be the Thirteenth which fell on a Sabbath. If it had been a weekday, one would have sprinkled on him, then the next day he would have come, slaughtered his Pesaḥ, and entered and eaten it in the evening. Because it is a Sabbath and one does not sprinkle on him, it results that he is prevented from fulfilling the commandment. It was found stated following the first [explanation].

There, we have stated: “What is ‘far away’? From Modiin and farther away, and in the same distance in every direction, the words of Rebbi Aqiba. Rebbi Eliezer says, from the doorstep of the Temple courtyard and farther away.” Rebbi Joḥanan said, Rebbi Eliezer said this only not to make him liable for extirpation. Rebbi Eleazar said, the Mishnah implies this: “Rebbi Aqiba answered him, sprinkling is a counter example, for it is a commandment.” Is it a commandment to sprinkle? Explain it that his seventh day happened to be the Fourteenth which fell on a Sabbath. If it had been a weekday, one would have sprinkled on him, then he would have come, slaughtered his Pesaḥ, and entered and eaten it in the evening. Because it is a Sabbath and one does not sprinkle on him, it results that he his prevented from fulfilling the commandment. Rav Hoshaia said, explain it that his seventh day happened to be the Thirteenth which fell on a Sabbath. If it had been a weekday, one would have sprinkled on him, then the next day he would have come, slaughtered his Pesaḥ, and entered and eaten it in the evening. Because it is a Sabbath and one does not sprinkle on him, it results that he is prevented from fulfilling the commandment. It was found stated following the first [explanation].

MISHNAH: He who slaughters the Pesaḥ not for its purpose on the Sabbath is for this liable for a purification sacrifice. For any other sacrifice which he slaughtered for the purpose of Pesaḥ, if they are not suitable he is liable, if suitable, Rebbi Eliezer declares him liable for a purification sacrifice but Rebbi Joshua declares not liable. Rebbi Eliezer said to him, since for Pesaḥ, which is permitted for its purpose, he is liable if he changed its purpose, sacrifices which are forbidden for their purpose, it should be logical that he be liable if he changed their purpose. Rebbi Joshua answered him, no. If you argue about Pesaḥ, which he changed to something forbidden, what can you infer about sacrifices which he changed to something permitted? Rebbi Eliezer said to him, public parts should prove it, which are permitted for their purpose and he who slaughters for their purpose is liable. Rebbi Joshua answered him, no. If you argue about public parts which are fixed in number, what can you infer about Pesaḥ which is not fixed in number? Rebbi Meïr says, also he who slaughters for the purpose of public parts is not liable.

HALAKHAH: The Mishnah if he realized that it was Pesaḥ but he slaughtered it for the purpose of well-being offerings. If he knew that it was a well-being offering but he slaughtered it for the purpose of an elevation offering. Rebbi Mana said, there is fulfilling of a commandment in his action. Rebbi Yose said, there is no fulfilling of a commandment in his action. Rams of the public which he thought were sheep and he slaughtered them for the purpose of rams, are they perhaps not counted as rams for the public? It was stated thus: Rams of the public which he thought were sheep and he slaughtered them for the purpose of rams, already are counted for the public as fulfillment of their obligation. The Mishnah applies if he thought it was Pesaḥ and he slaughtered it for the purpose of Pesaḥ. If he knew that it was a well-being sacrifice but thought to say that it is permitted to change well-being sacrifice into Pesaḥ, Rebbi Mana said, there is no fulfilling of a commandment in his action; Rebbi Yose said, there is fulfilling of a commandment in his action. It is reasonable following Rebbi Mana in the first case, following Rebbi Yose in the last.

HALAKHAH: The Mishnah if he realized that it was Pesaḥ but he slaughtered it for the purpose of well-being offerings. If he knew that it was a well-being offering but he slaughtered it for the purpose of an elevation offering. Rebbi Mana said, there is fulfilling of a commandment in his action. Rebbi Yose said, there is no fulfilling of a commandment in his action. Rams of the public which he thought were sheep and he slaughtered them for the purpose of rams, are they perhaps not counted as rams for the public? It was stated thus: Rams of the public which he thought were sheep and he slaughtered them for the purpose of rams, already are counted for the public as fulfillment of their obligation. The Mishnah applies if he thought it was Pesaḥ and he slaughtered it for the purpose of Pesaḥ. If he knew that it was a well-being sacrifice but thought to say that it is permitted to change well-being sacrifice into Pesaḥ, Rebbi Mana said, there is no fulfilling of a commandment in his action; Rebbi Yose said, there is fulfilling of a commandment in his action. It is reasonable following Rebbi Mana in the first case, following Rebbi Yose in the last.

HALAKHAH: The Mishnah if he realized that it was Pesaḥ but he slaughtered it for the purpose of well-being offerings. If he knew that it was a well-being offering but he slaughtered it for the purpose of an elevation offering. Rebbi Mana said, there is fulfilling of a commandment in his action. Rebbi Yose said, there is no fulfilling of a commandment in his action. Rams of the public which he thought were sheep and he slaughtered them for the purpose of rams, are they perhaps not counted as rams for the public? It was stated thus: Rams of the public which he thought were sheep and he slaughtered them for the purpose of rams, already are counted for the public as fulfillment of their obligation. The Mishnah applies if he thought it was Pesaḥ and he slaughtered it for the purpose of Pesaḥ. If he knew that it was a well-being sacrifice but thought to say that it is permitted to change well-being sacrifice into Pesaḥ, Rebbi Mana said, there is no fulfilling of a commandment in his action; Rebbi Yose said, there is fulfilling of a commandment in his action. It is reasonable following Rebbi Mana in the first case, following Rebbi Yose in the last.

HALAKHAH: The Mishnah if he realized that it was Pesaḥ but he slaughtered it for the purpose of well-being offerings. If he knew that it was a well-being offering but he slaughtered it for the purpose of an elevation offering. Rebbi Mana said, there is fulfilling of a commandment in his action. Rebbi Yose said, there is no fulfilling of a commandment in his action. Rams of the public which he thought were sheep and he slaughtered them for the purpose of rams, are they perhaps not counted as rams for the public? It was stated thus: Rams of the public which he thought were sheep and he slaughtered them for the purpose of rams, already are counted for the public as fulfillment of their obligation. The Mishnah applies if he thought it was Pesaḥ and he slaughtered it for the purpose of Pesaḥ. If he knew that it was a well-being sacrifice but thought to say that it is permitted to change well-being sacrifice into Pesaḥ, Rebbi Mana said, there is no fulfilling of a commandment in his action; Rebbi Yose said, there is fulfilling of a commandment in his action. It is reasonable following Rebbi Mana in the first case, following Rebbi Yose in the last.

HALAKHAH: The Mishnah if he realized that it was Pesaḥ but he slaughtered it for the purpose of well-being offerings. If he knew that it was a well-being offering but he slaughtered it for the purpose of an elevation offering. Rebbi Mana said, there is fulfilling of a commandment in his action. Rebbi Yose said, there is no fulfilling of a commandment in his action. Rams of the public which he thought were sheep and he slaughtered them for the purpose of rams, are they perhaps not counted as rams for the public? It was stated thus: Rams of the public which he thought were sheep and he slaughtered them for the purpose of rams, already are counted for the public as fulfillment of their obligation. The Mishnah applies if he thought it was Pesaḥ and he slaughtered it for the purpose of Pesaḥ. If he knew that it was a well-being sacrifice but thought to say that it is permitted to change well-being sacrifice into Pesaḥ, Rebbi Mana said, there is no fulfilling of a commandment in his action; Rebbi Yose said, there is fulfilling of a commandment in his action. It is reasonable following Rebbi Mana in the first case, following Rebbi Yose in the last.

Halakhah 7: They said, that argument of Rebbi Eliezer is no answer to Rebbi Joshua, since he could say to him, how can you answer me with an argument about something that is apt to change for something that is not apt to being changed? Neither is the argument of Rebbi Joshua an answer to Rebbi Eliezer, since he could say to him, the Pesaḥ of Reuben which he slaughtered in the name of Simeon is changed into something qualified; and you are saying, he is liable?

“Rebbi Meïr says, also he who slaughters for the purpose of public parts is not liable.” Rebbi Eleazar said, the words of Rebbi Meïr: even a calf. You understand from here two things. You understand something which has no fixed number, or that is apt to being changed, only if the act is meritorious. Rebbi Simeon ben Laqish said, if the act is meritorious, for example his sister-in-law which is menstruating and he slept with her. Rebbi Joḥanan said, if the act is [not] meritorious, for example two spits, one with slaughtered meat, the other with carcass meat, and he intended to eat from one but ate from the other. A Mishnah disagrees with Rebbi Joḥanan: “If he forgot and circumcised the one for Sunday on the Sabbath, Rebbi Eliezer makes him liable for a purification sacrifice but Rebbi Joshua declares him not liable.” In this case the act is not meritorious and Rebbi Joshua declares not liable. Samuel from Cappadocia said, the next day it is meritorious.

MISHNAH: He is liable if he slaughtered it not for its eaters, or not for its subscribers, for the uncircumcised, or for the impure. He is not liable if for its eaters and not for its eaters, for its subscribers and not for its subscribers, for the circumcised and the uncircumcised, for the pure and the impure. If he slaughtered and it was found defective, he is liable. If he slaughtered and it was found internally tom, he is not liable. He is not liable if he slaughtered and it became known that the owners became disinterested in it, or they died, or they became impure, because he slaughtered with permission.

MISHNAH: He is liable if he slaughtered it not for its eaters, or not for its subscribers, for the uncircumcised, or for the impure. He is not liable if for its eaters and not for its eaters, for its subscribers and not for its subscribers, for the circumcised and the uncircumcised, for the pure and the impure. If he slaughtered and it was found defective, he is liable. If he slaughtered and it was found internally tom, he is not liable. He is not liable if he slaughtered and it became known that the owners became disinterested in it, or they died, or they became impure, because he slaughtered with permission.

MISHNAH: He is liable if he slaughtered it not for its eaters, or not for its subscribers, for the uncircumcised, or for the impure. He is not liable if for its eaters and not for its eaters, for its subscribers and not for its subscribers, for the circumcised and the uncircumcised, for the pure and the impure. If he slaughtered and it was found defective, he is liable. If he slaughtered and it was found internally tom, he is not liable. He is not liable if he slaughtered and it became known that the owners became disinterested in it, or they died, or they became impure, because he slaughtered with permission.

MISHNAH: He is liable if he slaughtered it not for its eaters, or not for its subscribers, for the uncircumcised, or for the impure. He is not liable if for its eaters and not for its eaters, for its subscribers and not for its subscribers, for the circumcised and the uncircumcised, for the pure and the impure. If he slaughtered and it was found defective, he is liable. If he slaughtered and it was found internally tom, he is not liable. He is not liable if he slaughtered and it became known that the owners became disinterested in it, or they died, or they became impure, because he slaughtered with permission.

MISHNAH: He is liable if he slaughtered it not for its eaters, or not for its subscribers, for the uncircumcised, or for the impure. He is not liable if for its eaters and not for its eaters, for its subscribers and not for its subscribers, for the circumcised and the uncircumcised, for the pure and the impure. If he slaughtered and it was found defective, he is liable. If he slaughtered and it was found internally tom, he is not liable. He is not liable if he slaughtered and it became known that the owners became disinterested in it, or they died, or they became impure, because he slaughtered with permission.

Rebbi Yasa in the name of Rebbi Joḥanan, it is Rebbi Jehudah’s, as we have stated there: “One does not slaughter the Pesaḥ for a single individual, the words of Rebbi Jehudah, but Rebbi Yose permits.” Rebbi Zeˋira asked before Rebbi Mana: Where do we find “not liable and qualified”? He told him, here we stated “not liable”, and there we stated “qualified”. But about all of them did Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa say, it should lose its shape and be brought to be burned. Rebbi Eleazar ben Rebbi Yose asked before Rebbi Yose, one understands if they died or became impure. If the owners became disinterested? If they are alive, does disqualification qualify? It is disqualified. If after it was slaughtered, can one become disinterested after slaughter? Since he has the right to become disinterested, the disqualification qualifies, and it needs {losing its} shape.

If it comes in impurity of the officiants? How is that? If defective persons slaughtered and pure ones poured. Rebbi Hila said, any meat that touched anything impure may not be eaten, but here it was not touched by anybody impure. The meat, anybody pure may eat meat; there are pure ones available to eat it. Rebbi Zeˋira: Since Pesaḥ made in impurity is eaten, [this one is as if brought in impurity]. And where was this said? Rebbi Samuel said, Rebbi Zeˋira asked: If it comes with impurity of the blood, what is done? Since one does not permit him to pour, is it as if brought in impurity? Or since if he transgressed and poured, it was made acceptable, is it as if not brought in impurity? Let us hear from the following which was said by [Rebbi Elazar in the name of Rebbi Hoshaia: Aaron shall carry the iniquities of the sacrifices, the iniquities of the sacrifices, not the iniquities of the sacrificers. He separated between what is offered on behalf of an individual and what is offered on behalf of the public. If offered for an individual, if he has another one, one tells him, bring! If not, [one does not permit him to pour the blood;] if he transgressed and poured, it was made acceptable. The sacrificers for an individual, whether he has or does not have, [it was not made acceptable. If offered for the public, if he has another one, one tells him, bring! If not, one permits him to pour the blood a priori. The sacrificers for the public, whether he has or does not have,] it was made acceptable.

Rebbi Eleazar said, the Mishnah is about one “which comes in impurity from the start.” But if it came in purity and then became impure, it cannot be eaten in impurity. “If it was slaughtered in purity but then the public became impure, the blood shall be poured in purity but the meat not eaten in impurity.” (Should one not say the same for pouring?) [Rebbi La in the name of Rebbi Joḥanan: It is Rebbi Nathan’s, as Rebbi Nathan said, one has fulfilled his duty by pouring without eating. “If it was slaughtered in purity but then the blood collected became impure, the blood may be poured in impurity but the meat may not be eaten in impurity.” Rebbi Jeremiah in the name of Rebbi Joḥanan: Because of the bad impression, lest they say, we have seen a Pesaḥ brought in purity which was [poured] {eaten} in impurity. Then should not the blood be poured in impurity?] Lest they say, we have seen a Pesaḥ brought in purity for which it was poured in impurity. You have to end up saying that it is Rebbi Nathan’s. Rebbi Nathan agrees for a sick or an old person. Rebbi Nathan agrees for a group whose officiant became impure, that they are pushed to the Second Pesaḥ. Rebbi Nathan agrees for a group where a wart was found, that they are pushed to the Second Pesaḥ.

Rebbi Eleazar said, the Mishnah is about one “which comes in impurity from the start.” But if it came in purity and then became impure, it cannot be eaten in impurity. “If it was slaughtered in purity but then the public became impure, the blood shall be poured in purity but the meat not eaten in impurity.” (Should one not say the same for pouring?) [Rebbi La in the name of Rebbi Joḥanan: It is Rebbi Nathan’s, as Rebbi Nathan said, one has fulfilled his duty by pouring without eating. “If it was slaughtered in purity but then the blood collected became impure, the blood may be poured in impurity but the meat may not be eaten in impurity.” Rebbi Jeremiah in the name of Rebbi Joḥanan: Because of the bad impression, lest they say, we have seen a Pesaḥ brought in purity which was [poured] {eaten} in impurity. Then should not the blood be poured in impurity?] Lest they say, we have seen a Pesaḥ brought in purity for which it was poured in impurity. You have to end up saying that it is Rebbi Nathan’s. Rebbi Nathan agrees for a sick or an old person. Rebbi Nathan agrees for a group whose officiant became impure, that they are pushed to the Second Pesaḥ. Rebbi Nathan agrees for a group where a wart was found, that they are pushed to the Second Pesaḥ.

MISHNAH: A woman living in her husband’s house, and both her husband and her father slaughtered for her, should eat of her husband’s. If she went to her father’s house for the first holiday and both her father and her husband slaughtered for her, she may eat where she desires. An orphan for whom guardians slaughtered may eat where he desires. A slave of two owners may not eat from either of them. A person who is half slave and half freedman may not eat of his master’s.

MISHNAH: A woman living in her husband’s house, and both her husband and her father slaughtered for her, should eat of her husband’s. If she went to her father’s house for the first holiday and both her father and her husband slaughtered for her, she may eat where she desires. An orphan for whom guardians slaughtered may eat where he desires. A slave of two owners may not eat from either of them. A person who is half slave and half freedman may not eat of his master’s.

MISHNAH: A woman living in her husband’s house, and both her husband and her father slaughtered for her, should eat of her husband’s. If she went to her father’s house for the first holiday and both her father and her husband slaughtered for her, she may eat where she desires. An orphan for whom guardians slaughtered may eat where he desires. A slave of two owners may not eat from either of them. A person who is half slave and half freedman may not eat of his master’s.

Rebbi Zeˋira in the name of Rebbi Eleazar: A person may slaughter another’s Pesaḥ without his knowledge, but he cannot dedicate it without his knowledge. Rebbi Eleazar said, the Mishnah says so: “A woman living in her husband’s house, and both her father and her husband slaughtered for her, should eat of her husband’s.” Where do we hold? If giving instructions, normally a woman gives instructions saying, I want to be with my children. So not giving instructions. The Mishnah may be about giving instructions. There came Rebbi Jeremiah in the name of Rebbi Joḥanan , the Mishnah is about giving instructions. Does this not disagree with Rebbi Eleazar, since Rebbi Eleazar said, a person may slaughter another’s Pesaḥ without his knowledge, but he may not choose it without his knowledge? There is a difference between Pesaḥ and a purification sacrifice. If a Pesaḥ grows it may be used to satisfy an obligation; a purification sacrifice if it grows may not be used to satisfy an obligation.

“An orphan for whom guardians slaughtered may eat where he desires.” The Mishnah refers to an underage orphan. But an adult orphan is like one who subscribed to two Pesaḥim; as Rebbi Ḥiyya stated, one who subscribed to two Pesaḥim eats from the one which was slaughtered first. Rebbi Yose says, the Mishnah says so, “if he slaughtered a kid goat and a lamb, one eats from the first.”

“An orphan for whom guardians slaughtered may eat where he desires.” The Mishnah refers to an underage orphan. But an adult orphan is like one who subscribed to two Pesaḥim; as Rebbi Ḥiyya stated, one who subscribed to two Pesaḥim eats from the one which was slaughtered first. Rebbi Yose says, the Mishnah says so, “if he slaughtered a kid goat and a lamb, one eats from the first.”

“An orphan for whom guardians slaughtered may eat where he desires.” The Mishnah refers to an underage orphan. But an adult orphan is like one who subscribed to two Pesaḥim; as Rebbi Ḥiyya stated, one who subscribed to two Pesaḥim eats from the one which was slaughtered first. Rebbi Yose says, the Mishnah says so, “if he slaughtered a kid goat and a lamb, one eats from the first.”

MISHNAH: One says to his slave, go and slaughter the Pesaḥ for me. If he slaughtered a kid goat, it should be eaten; if he slaughtered a lamb, it should be eaten. If he slaughtered kid goat and lamb, one eats from the first. If he forgot what his master had told him, what can he do? He shall slaughter a kid goat and a lamb and say, if my master said to me a kid goat, the kid goat is his and the lamb mine, but if my master said to me a lamb, the lamb is his and the kid goat mine. If his master had forgotten what he told him, both shall be brought to the place of burning but they are free from bringing the Second Pesaḥ.

MISHNAH: One says to his slave, go and slaughter the Pesaḥ for me. If he slaughtered a kid goat, it should be eaten; if he slaughtered a lamb, it should be eaten. If he slaughtered kid goat and lamb, one eats from the first. If he forgot what his master had told him, what can he do? He shall slaughter a kid goat and a lamb and say, if my master said to me a kid goat, the kid goat is his and the lamb mine, but if my master said to me a lamb, the lamb is his and the kid goat mine. If his master had forgotten what he told him, both shall be brought to the place of burning but they are free from bringing the Second Pesaḥ.

MISHNAH: One says to his slave, go and slaughter the Pesaḥ for me. If he slaughtered a kid goat, it should be eaten; if he slaughtered a lamb, it should be eaten. If he slaughtered kid goat and lamb, one eats from the first. If he forgot what his master had told him, what can he do? He shall slaughter a kid goat and a lamb and say, if my master said to me a kid goat, the kid goat is his and the lamb mine, but if my master said to me a lamb, the lamb is his and the kid goat mine. If his master had forgotten what he told him, both shall be brought to the place of burning but they are free from bringing the Second Pesaḥ.

HALAKHAH: Rebbi Ḥiyya stated: One who simultaneously subscribed to two Pesaḥim eats from the one which was slaughtered first. Rebbi Yose said, the Mishnah implies this; “if he slaughtered kid goat and lamb, one eats from the first.” Rebbi Eleazar and Rebbi Joḥanan both are saying, this is Rebbi Nathan’s since Rebbi Nathan said, one fulfills his obligation by pouring without eating. Rebbi Ḥizqiah in the name of Rebbi Abba bar Mamal: Explain it that the master forgot between slaughter and pouring. Rebbi Ḥizqiah said, one of the rabbis objected; some say that it was himself: Did we not state, “If he forgot what his master had told him, he shall slaughter a kid goat and a lamb”?

HALAKHAH: Rebbi Ḥiyya stated: One who simultaneously subscribed to two Pesaḥim eats from the one which was slaughtered first. Rebbi Yose said, the Mishnah implies this; “if he slaughtered kid goat and lamb, one eats from the first.” Rebbi Eleazar and Rebbi Joḥanan both are saying, this is Rebbi Nathan’s since Rebbi Nathan said, one fulfills his obligation by pouring without eating. Rebbi Ḥizqiah in the name of Rebbi Abba bar Mamal: Explain it that the master forgot between slaughter and pouring. Rebbi Ḥizqiah said, one of the rabbis objected; some say that it was himself: Did we not state, “If he forgot what his master had told him, he shall slaughter a kid goat and a lamb”?

MISHNAH: If one says to his children, I am going to slaughter the Pesaḥ in the name of whoever of you will come first to Jerusalem. When the first of them entered with his head and most of his body, he acquired his part and acquires for his siblings with him. Forever one subscribes to it as long as there is the volume of an olive for each participant. One subscribes to it or cancels until it has been slaughtered; Rebbi Simeon says until the blood is poured.

From where that one subscribes? The verse says, by the number of souls. From where that one appoints? It is said here a lamb, and it is said in Egypt a lamb. Since the lamb quoted in Egypt is live, not slaughtered, so the lamb quoted here is live, not slaughtered. What is Rebbi Simeon’s reason? If he dies between slaughtering and pouring, would it not count for the owner as merit? What is the difference between the owner dying or the owner withdrawing from it.

From where that one subscribes? The verse says, by the number of souls. From where that one appoints? It is said here a lamb, and it is said in Egypt a lamb. Since the lamb quoted in Egypt is live, not slaughtered, so the lamb quoted here is live, not slaughtered. What is Rebbi Simeon’s reason? If he dies between slaughtering and pouring, would it not count for the owner as merit? What is the difference between the owner dying or the owner withdrawing from it.

HALAKHAH: Rebbi Joḥanan said, the season of Rebbi Jehudah: You may not sacrifice the Pesaḥ in one of your gates How does Rebbi Yose interpret Rebbi Jehudah’s reason? He explains it following Rebbi Eleazar ben Matthew, as it was stated: Rebbi Eleazar says, I could think that a single person clinches for impurity, the verse says, you may not sacrifice the Pesaḥ in one. Rebbi Joḥanan said, Rebbi Jehudah concedes that if he transgressed and poured, it was made acceptable; if he transgressed and slaughtered one permits him to pour.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found, and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him; but if theirs was slaughtered first, they eat of theirs, and he eats of his. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them. His is brought to be burned, and he is not liable for a Second Pesaḥ. If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ. If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned, but he is not liable for a Second Pesaḥ. If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another. Two groups whose Pesaḥim were commingled, each of them draws one for them. One of each group joins the other and they declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours. The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare.

MISHNAH: Why did they need this? Because once the moon shone and they thought that it dawned to the East; they slaughtered the daily sacrifice and had to bring it outside to the place of burning. Then they brought the Cohen to the place of immersion. This was the rule in the Temple: Everybody who spread his legs needed immersion; and everybody who urinated needed sanctification of hands and feet.

If one slaughtered outside the two he-goats of the Day of Atonement, there are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. Rav Ḥisda said, he who said that he is liable, if the he-goat who is chosen for inside was sacrificed; he who said that he is not liable, if the he-goat who is chosen for outside was not sacrificed. Rebbi Yose said, Rav Ḥisda wants to compare it to Pesaḥ but it is not comparable. Rebbi Mana bar Tanḥum said, Rebbi Eleazar and Rebbi Joḥanan both are saying, a Pesaḥ whose time passed is changed automatically, but here it changes by slaughter. How is it? He who said liable wanted to say that drawing lots is obstructive; he who said not liable wanted to say that drawing lots is not obstructive. There is only one here for Hashem. Rebbi Samuel the brother of Rebbi Berekhiah said, either one of them, after he drew lots is liable for the Eternal’s and is not liable for Azazel’s. Rebbi Abba said, only if he gave the bull’s gift. But if he did not give the bull’s gift he is not liable since the slaughter of the he-goat obstructs giving the bull’s blood.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: If he slaughtered the bull before he drew lots, is he liable? He said to him, let us hear from the following: The bull is obstructive of the he-goat, the he-goat is obstructive of the bull. This implies that if he slaughtered the bull before he drew lots, he is liable. If you would say that he is not liable, one should state, the he-goat is not obstructive of the bull. Rebbi Samuel ben Eudaimon said, that is to say, the he-goat does not obstruct the bull in giving between the beams, but for giving on the curtain the he-goat is obstructive of the bull. How is this? He may not give of the bull’s blood on the curtain before he gave of the he-goat’s blood between the beams.

Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: If he slaughtered the bull before he drew lots, is he liable? He said to him, let us hear from the following: The bull is obstructive of the he-goat, the he-goat is obstructive of the bull. This implies that if he slaughtered the bull before he drew lots, he is liable. If you would say that he is not liable, one should state, the he-goat is not obstructive of the bull. Rebbi Samuel ben Eudaimon said, that is to say, the he-goat does not obstruct the bull in giving between the beams, but for giving on the curtain the he-goat is obstructive of the bull. How is this? He may not give of the bull’s blood on the curtain before he gave of the he-goat’s blood between the beams.

MISHNAH: He tied a shiny strip on the head of the he-goat to be sent away and put it next to its departure gate, and on the one to be slaughtered around the place of its slaughter. He came to his bull a second time, leaned both his hands on it and confessed, and thus he was saying: “Please Hashem, I acted criminally, I offended, I sinned before You, I and my house, and the Sons of Aaron, your holy people. Please Hashem, please atone the criminal acts,” etc.

It was stated: If he slaughtered outside he is liable, if he took the fistful inside he is not liable. If he collected coals and burned the incense when the blood was spilled, he has to bring another bull and enter with its blood. If the blood was spilled before he burned the incense, it is an invalid collection of coals and he has to start again collecting coals. If there was a doubt whether the blood was spilled before he burned the incense or after he burned the incense, you cannot bring another bull and enter with its blood since I am saying that the blood was spilled before he burned the incense and the collection of coals was invalid, and he has to start again collecting coals. You cannot do this since I am saying that the blood was spilled after he burned the incense and the collection of coals was valid, and he is liable because of unnecessary entry. The service has to stop. You find to say, the services of that day are annulled.

If he slaughtered and died. May the other enter with his blood. Rebbi Simeon ben Laqish said, with a bull, but not with its blood. Rebbi Ḥanina and Rebbi Jonathan both are saying, even with the blood. The word of Rebbi Joshua ben Levi implies even with the blood. For Rebbi Ḥanina, Rebbi Abba in the name of Rebbi Joḥanan , even with the blood. Rebbi Joshua ben Levi asked, if he took a fistful and then died, may one enter with his fistful? Why does he question his fistful? For it is written, his fistful, but here it is not written “his blood”. It is obvious for him, even with the blood.

MISHNAH: He took the blood from the one who was stirring it, entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He left and put it down on the golden pedestal which was in the Temple. They brought him the he-goat, he slaughtered it and received its blood in a bowl. He entered to the place where he had entered, and stood at the place where he had stood, and sprinkled from it once upwards and seven times downwards. He did not intend downwards nor upwards but like one who was spanking. And so was he counting, etc. He left and put it down on the second pedestal which was in the Temple. Rebbi Jehudah says, only one pedestal was there. He took the blood of the bull, and put down the blood of the he-goat, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He took the blood of the he-goat, and put down the blood of the bull, and sprinkled from it on the gobelin at the place of the Ark from the outside and sprinkled from it once upwards and seven times downwards. He did not intend upwards nor downwards but like one who was spanking. And so was he counting. He poured the blood of the bull into the blood of the he-goat and emptied the full vessel into the empty one. He shall go out to the altar which is before the Eternal, that is the golden altar.

Rebbi Hoshaia in the name of Rebbi Ephes: About givings between the beams; but givings between the gobelins the he-goat is obstructive for the bull. Rebbi Eleazar said, if he gave of the bull’s blood between the beams and between the gobelins and afterwards freshly slaughtered the he-goat it is qualified. Rebbi Yose said, if the bull’s and the he-goat’s blood in the cup was spilled, would he not bring another bull and it would be qualified? What is the difference whether he slaughtered before he gave or slaughtered after he gave? If it had said “he gives” that would have been correct.

Rebbi Hoshaia in the name of Rebbi Ephes: About givings between the beams; but givings between the gobelins the he-goat is obstructive for the bull. Rebbi Eleazar said, if he gave of the bull’s blood between the beams and between the gobelins and afterwards freshly slaughtered the he-goat it is qualified. Rebbi Yose said, if the bull’s and the he-goat’s blood in the cup was spilled, would he not bring another bull and it would be qualified? What is the difference whether he slaughtered before he gave or slaughtered after he gave? If it had said “he gives” that would have been correct.

Rebbi Hoshaia in the name of Rebbi Ephes: About givings between the beams; but givings between the gobelins the he-goat is obstructive for the bull. Rebbi Eleazar said, if he gave of the bull’s blood between the beams and between the gobelins and afterwards freshly slaughtered the he-goat it is qualified. Rebbi Yose said, if the bull’s and the he-goat’s blood in the cup was spilled, would he not bring another bull and it would be qualified? What is the difference whether he slaughtered before he gave or slaughtered after he gave? If it had said “he gives” that would have been correct.

“Rebbi Eleazar said, if he gave part of the givings when the blood was spilled, he brings others in their place; these [and those] are (emptied) following their commandments.” We need this only if an designation of disqualification was applicable to them. Rebbi Yose said, this is correct. if he gave part of the givings when the blood was spilled, he brings others in their place; and the first ones are subject to meˋilah. Rebbi Ḥaggai asked before Rebbi Yose, so far if he slaughtered the first ones for qualification and the second one for disqualification. If he slaughtered the first ones for disqualification and the second one for qualification? Rebbi Yose said, we find that disqualification [eliminates] piggul; do we find that disqualification eliminates qualification?

“Rebbi Eleazar said, if he gave part of the givings when the blood was spilled, he brings others in their place; these [and those] are (emptied) following their commandments.” We need this only if an designation of disqualification was applicable to them. Rebbi Yose said, this is correct. if he gave part of the givings when the blood was spilled, he brings others in their place; and the first ones are subject to meˋilah. Rebbi Ḥaggai asked before Rebbi Yose, so far if he slaughtered the first ones for qualification and the second one for disqualification. If he slaughtered the first ones for disqualification and the second one for qualification? Rebbi Yose said, we find that disqualification [eliminates] piggul; do we find that disqualification eliminates qualification?

It shall be made standing alive, This teaches that in the end it will die. How long must it live? Up to he will finish atoning the Sanctuary, the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession. In Rebbi Jehudah’s opinion, the confession is indispensable. In Rebbi Simeon’s opinion, the confession is not indispensable. What is the difference between them? If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another he-goat. In Rebbi Simeon’s opinion, he does not have to bring another he-goat. The same holds for the bull. If he slaughtered without confession. In Rebbi Jehudah’s opinion, he must bring another bull. In Rebbi Simeon’s opinion, he does not have to bring another bull. If he confessed, slaughtered, then the blood was spilled. Do you say, does he have to bring another bull and confess a second time or did he do his duty with the first confession? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession?

It shall be made standing alive, This teaches that in the end it will die. How long must it live? Up to he will finish atoning the Sanctuary, the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession. In Rebbi Jehudah’s opinion, the confession is indispensable. In Rebbi Simeon’s opinion, the confession is not indispensable. What is the difference between them? If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another he-goat. In Rebbi Simeon’s opinion, he does not have to bring another he-goat. The same holds for the bull. If he slaughtered without confession. In Rebbi Jehudah’s opinion, he must bring another bull. In Rebbi Simeon’s opinion, he does not have to bring another bull. If he confessed, slaughtered, then the blood was spilled. Do you say, does he have to bring another bull and confess a second time or did he do his duty with the first confession? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession?

Rebbi Eleazar said, bulls and he-goats to be burned which he slaughtered with the intent to pour the blood the next day, he made piggul. To burn the parts on the next day he made piggul. To burn the meat the next day he did not make piggul since he neither intended it as food for humans nor as food for the altar.

HALAKHAH: “He who pays the sheqel,” etc. We have stated, “if the sums were disbursed.” In the House of Rebbi it was stated, “if the animal was sacrificed.” Rebbi Eleazar said, who is the Tanna of “if the animal was sacrificed”? Rebbi Simeon, since Rebbi Simeon said, he receives his money immediately, the priests are quick. It is difficult. If somebody stole another’s elevation offering and slaughtered it without special mention, is it not without special mention atoning for the original owner? Rebbi Yudan said, explain it if it was a definite object, like that of the House of Rabban Gamliel who was taking aim throwing it into the chest. But should one not worry that maybe it will become part of the remainder; is there me`ilah for the remainder? But it must follow Rebbi Meïr, since Rebbi Meïr said, there is me`ilah for the remainder. Still if it was a definite object, like that of the House of Rabban Gamliel who was taking aim and disbursed it in his name.

Rebbi Joḥanan said, about this Abba bar Abba enlightened me, for they are saying, from where that Pesaḥ is changed into the denomination of well-being sacrifices? The verse says, and if his sacrifice be from small cattle as meal well-being offering; anything from small cattle comes as well-being offering. They objected, is there not an elevation offering from small cattle? Anything which only comes from small cattle; this eliminates the elevation offering which even may come from large cattle. They objected, is there not reparation offering? Rebbi Abun bar Cahana said, “from small cattle”. this eliminates the reparation offering, which only comes from rams. Everywhere you are saying that מִן (is to include) [is to exclude], but here you are saying that (מִן is to exclude) [is to include]. Rebbi Mana said, (it excludes it,) [here also מִן is to exclude: It excludes in that it may not be brought two years old; it excludes that it cannot be brought female; and for a reparation offering also it excludes] since it only comes from rams. They objected, is there not written, and if his sacrifice be from small cattle, from sheep or goats, as elevation offering; then excess Pesaḥ should become elevation offering? Rebbi Abun said, one changes something to be eaten into something to be eaten, but one does not change something to be eaten into something not to be eaten. Rebbi Yose ben Rebbi Abun said, one changes simple sancta into simple sancta, but one does not change simple sancta into most holy sacrifices. Rebbi Joḥanan said, about what Rebbi Ḥanina enlightened, that they are saying, Pesaḥ is changed into a well-being offering only if he slaughtered it for the purpose of well-being offering; but I am saying, even for the purpose of an elevation offering. Rebbi Illa said, the reason of Rebbi Joḥanan: And if his sacrifice be from small cattle as meal well-being offering; anything to be consumed as sanctum is a well-being offering. Does it change with respect to disqualifying thoughts? How is this? If he slaughtered it for the purpose of an elevation offering in order to pour its blood the next day. In any case, it is disqualified. If you are saying that it changes with respect to disqualifying thoughts, it is piggul. If you are saying that it does not change with respect to disqualifying thoughts, it is disqualified.

Rebbi Joḥanan said, about this Abba bar Abba enlightened me, for they are saying, from where that Pesaḥ is changed into the denomination of well-being sacrifices? The verse says, and if his sacrifice be from small cattle as meal well-being offering; anything from small cattle comes as well-being offering. They objected, is there not an elevation offering from small cattle? Anything which only comes from small cattle; this eliminates the elevation offering which even may come from large cattle. They objected, is there not reparation offering? Rebbi Abun bar Cahana said, “from small cattle”. this eliminates the reparation offering, which only comes from rams. Everywhere you are saying that מִן (is to include) [is to exclude], but here you are saying that (מִן is to exclude) [is to include]. Rebbi Mana said, (it excludes it,) [here also מִן is to exclude: It excludes in that it may not be brought two years old; it excludes that it cannot be brought female; and for a reparation offering also it excludes] since it only comes from rams. They objected, is there not written, and if his sacrifice be from small cattle, from sheep or goats, as elevation offering; then excess Pesaḥ should become elevation offering? Rebbi Abun said, one changes something to be eaten into something to be eaten, but one does not change something to be eaten into something not to be eaten. Rebbi Yose ben Rebbi Abun said, one changes simple sancta into simple sancta, but one does not change simple sancta into most holy sacrifices. Rebbi Joḥanan said, about what Rebbi Ḥanina enlightened, that they are saying, Pesaḥ is changed into a well-being offering only if he slaughtered it for the purpose of well-being offering; but I am saying, even for the purpose of an elevation offering. Rebbi Illa said, the reason of Rebbi Joḥanan: And if his sacrifice be from small cattle as meal well-being offering; anything to be consumed as sanctum is a well-being offering. Does it change with respect to disqualifying thoughts? How is this? If he slaughtered it for the purpose of an elevation offering in order to pour its blood the next day. In any case, it is disqualified. If you are saying that it changes with respect to disqualifying thoughts, it is piggul. If you are saying that it does not change with respect to disqualifying thoughts, it is disqualified.

For its purpose and not for its purpose on the other days of the year? Rebbi Abun bar Ḥiyya in the name of Samuel bar Abba: Since it is left without a name it is as if from the start he slaughtered for its purpose and not for its purpose in silence and is qualified. They said to him. if it is so, even if he slaughtered for its purpose to pour the blood not for its purpose it should be treated as if from the start he slaughtered for its purpose and not for its purpose in silence and be qualified. Rebbi Abba Mari said, who says that in silence it is qualified? Or may we say, in silence it is disqualified?

For its purpose and not for its purpose on the other days of the year? Rebbi Abun bar Ḥiyya in the name of Samuel bar Abba: Since it is left without a name it is as if from the start he slaughtered for its purpose and not for its purpose in silence and is qualified. They said to him. if it is so, even if he slaughtered for its purpose to pour the blood not for its purpose it should be treated as if from the start he slaughtered for its purpose and not for its purpose in silence and be qualified. Rebbi Abba Mari said, who says that in silence it is qualified? Or may we say, in silence it is disqualified?

For its purpose and not for its purpose on the other days of the year? Rebbi Abun bar Ḥiyya in the name of Samuel bar Abba: Since it is left without a name it is as if from the start he slaughtered for its purpose and not for its purpose in silence and is qualified. They said to him. if it is so, even if he slaughtered for its purpose to pour the blood not for its purpose it should be treated as if from the start he slaughtered for its purpose and not for its purpose in silence and be qualified. Rebbi Abba Mari said, who says that in silence it is qualified? Or may we say, in silence it is disqualified?

Rebbi Crispus in the name of Rebbi Yose ben Rebbi Ḥanina: If they were strung they are permitted. Ten stores, nine sell carrion and one sells kosher slaughtered meat, if it was switched, he worries. For what is found, one follows the majority. Ten stores, nine sell kosher slaughtered meat and one sells carrion, if it was switched, he worries. For what is found, one follows the majority.

Rebbi Crispus in the name of Rebbi Yose ben Rebbi Ḥanina: If they were strung they are permitted. Ten stores, nine sell carrion and one sells kosher slaughtered meat, if it was switched, he worries. For what is found, one follows the majority. Ten stores, nine sell kosher slaughtered meat and one sells carrion, if it was switched, he worries. For what is found, one follows the majority.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.

Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings? Rebbi Ze`ira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Ze`ira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: only be joyful, to add the night of the (last) [first] festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? Only split. Rebbi Ḥiyya in the name of Rebbi Eleazar: and you shall be jouyouson your festival of pilgrimage. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. They objected, did we not state, hallel and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Ze`ira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.