משנה: שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְחוּיָן לָעֲרֵלִים וְלַטְמֵאִים פָּסוּל. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו לַמּוּלִים וְלָעֲרֵלִים לַטְּמֵאִים וְלַטְּהוֹרִים כָּשֵׁר. שְׁחָטוֹ קוֹדֶם לַחֲצוֹת פָּסוּל שֶׁנֶּאֱמַר בּוֹ בֵּין הָעַרְבָּיִם. קוֹדֶם לַתָּמִיד כָּשֵׁר. וּבִלְבַד שֶׁיְּהֵא אֶחָד מְמָרֵס בְּדָמוֹ עַד שֶׁיִּזָּרֵק דַּם הַתָּמִיד. וְאִם נִזְרַק כָּשֵׁר׃ MISHNAH: If he slaughtered it for those who cannot not eat it98For example a sick person who will not be able to eat a full olive-sized piece of meat., for those who did not subscribe to it99The Pesaḥ may be eaten only by people who beforehand formed a group to this purpose, Exodus.12.4">Ex. 12:4., for the uncircumcised,100He is forbidden to participate even if he is a hemophiliac who may not be circumcised, Exodus.12.48">Ex. 12:48. or for the impure101If he will be impure in the evening, such as a person impure in the impurity of the dead who is impure for seven days. For an impure person eating sancta is a deadly sin, Leviticus.7.21">Lev. 7:21., it is disqualified102The meat of a simple sacrifice must be eaten; it may not be slaughtered in the absence of people who would consume it.. For those who eat it and those who will not eat it, for those who subscribed to it and those who did not subscribe to it, for the circumcised and the uncircumcised, or for the pure and the impure, it is qualified103Since people may decide to join the group until the blood is poured on the walls of the altar, which is after slaughtering, the slaughter is qualified as long as there is at least one person for whom it is validly slaughtered.. If one slaughtered it before noon it is disqualified since it was said about it: between the evenings104See Halakhah 1.. If one slaughtered it before the daily evening sacrifice it is qualified, on condition that somebody stir the blood until after the blood of the daily evening sacrifice was poured;105Since any sacrifice may be slaughtered by a lay person and the sacral activities only start with the reception of the blood in a sacral vessel by a Cohen, the status of a Pesaḥ slaughtered before the daily sacrifice, whose blood was stirred to prevent jellying and which then was poured on the walls of the altar after the daily sacrifice, is identical with one which was slaughtered after the daily sacrifice. but if the blood was poured it is qualified106Even if the pouring was done before the daily sacrifice. Cf. Pesachim 5:1:4" href="/Jerusalem_Talmud_Pesachim.5.1.4">Note 20..
הלכה: מְנַיִין שֶׁהוּא צָרִיךְ לְשׁוֹחְטוֹ לְאוֹכְלָיו. רִבִּי יוֹחָנָן בְשֵׁם רִבִּי יִשְׁמָעֵאל. אִ֚ישׁ לְפִ֣י אָכְל֔וֹ תָּכֹ֖סּוּ. אָמַר רִבִּי יֹאשִׁיָּה. לְשׁוֹן סוּרְסֶי הוּא זֶה. כְּאָדָם שֶׁהוּא אוֹמֵר לַחֲבֵירוֹ. כּוֹס לִי אֶת הָטְּלֶה הַזֶּה. HALAKHAH: From where that he needs to slaughter for those who will eat it? Rebbi Joḥanan in the name of Rebbi Ismael: For each man according to his eating you shall cut107Exodus.12.4">Ex. 12:4. This translation reads the hapax תָּכֹ֖סּוּ with Ibn Ezra as derived from a root כסס “to cut into pieces”, as in Accadic. R. Josia reads it as imperative of Syriac נכס “to slaughter”. Mekhilta dR. Ismael Bo Parašah 3, end. Differetly Pesachim.61a">Babli, 61a, Pesachim.78b">78b.
K reads: For each man according to his eating, one has to slaughter according to its eaters.. Rebbi Josia said, it is a Syriac expresssion, as if a person say to his neighbor, slaughter for me this lamb.
כֵּיצַד שֶׁלֹּא לְאוֹכְלָיו. שְׁחָטוֹ לְשֵׁם חוֹלֶה לְשֵׁם זָקֵן שֶׁאֵינָן יְכוֹלִין לוֹכַל כְּזַיִת. כֵּיצַד שֶׁלֹּא לִמְנוּייָו. שְׁחָטוֹ לְשֵׁם בְּנֵי חֲבוּרָה אֲחֶרֶת. הָדָא אָֽמְרָה. שֶׁהַקָּטָן יֵשׁ לוֹ מִינְייָן לִפְסוֹל. הָדָא אָֽמְרָה. הָיָה נָתוּן בְּדֶרֶךְ רְחוֹקָה וּשְׁחָטוֹ לִשְׁמוֹ פָּסוּל. הָדָא אָֽמְרָה. הָדָא מְסַייעָא לִדְרוֹמַיי. דִּדְרוֹמַיי אָֽמְרִין. אֵימוֹרִין שֶׁאָֽבְדוּ מְחַשֵּׁב לָהֶן כְּמִי שֶׁהֵן קַייָמִין. הָדָא אָֽמְרָה. שְׁחָטוֹ שֶׁתֹּאכַל מִמֶּנּוּ חֲצִי חֲבוּרָתוֹ פָּסוּל. אָמַר רִבִּי חַגַּיי קוֹמֵי רִבִּי יוֹסֵה. תִּיפְתָּר שֶׂהָיוּ כוּלָּן חוֹלִין. אָמַר לֵיהּ. נִיתְנֵי לְשֵׁם בְּנֵי חֲבוּרָה פְסוּלִין. אָמַר לֵיהּ. בְּשֶׁהָיוּ שָׁם כְּשֵׁירִים וּשְׁחָטוֹ לְשֵׁם פְּסוּלִין. “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.108Tosephta 4:2; Pesachim.61a">Babli 61a.” This implies that a baby can be counted to disqualify109Since the baby cannot eat solid food. In Mekhilta dR. Ismael Ba, Parašah 3, the baby is mentioned instead of the old person.. This implies that if one was on a distant trip110Who cannot possibly be near the central sanctuary to participate in the Pesaḥ; Num. 9:9. 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 existence111Meilah.7a">Meˋilah 7a.
It has been stated before that the validity of a sacrifice depends on the intent of the slaughterer. There is a general rule, that intent regarding less than the volume of an olive is disregarded (Pesachim 5:3:7" href="/Jerusalem_Talmud_Pesachim.5.3.7">Note 125; Zevachim.29b">Babli Zevaḥim 29b, Zevachim.31a">31a). But if the intent was for at least the volume of an olive, but in fact it was impossible that it be the volume of an olive, as in the case of the baby or the sick person, it is intent that counts and not the fact. Similarly, if the intent was that parts should be burned out of time, it makes the sacrifice piggul even if the parts are lost and it is physically impossible to burn them out of time.. This implies that if one slaughtered so that half of the group should eat, it is disqualified112Part of the group were sick and could not eat the volume of an olive. If the Pesaḥ was slaughtered for those who can eat and those who cannot, it is qualified as stated in the Mishnah. But if it was slaughtered for all of them as being able to eat the volume of an olive, the slaughter was not “for those who eat it and those who will not eat it” and therefore those who cannot eat it will make it disqualified.. Rebbi Haggai said before Rebbi Yose, explain it that all of them were sick113Certainly as a group they are able to consume meat in the volume of an olive.. 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 disqualified114hen certainly the sacrifice is invalid..
אָמַר רִבִּי אֶלְעָזָר. מַתְנִיתָא בְּשֶׁשְּׁחָטוֹ לְאוֹכְלָיו וְנִתְכַּפֵּר בּוֹ לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו. אֲבְל אִם שְׁחָטוֹ מִשָּׁעָה הָרִאשׁוֹנָה וְנִתְכַּפֵּר בּוֹ לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו פָּסוּל. 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 it115It seems that R. Eleazar interprets the Mishnah that the sacrifice is qualified if the slaughterer intended it for the entire group, without inquiring whether all members of the group were entitled to eat or able to consume a minimum. If then it turned out that some members were barred or unable to participate, there was no false intent and the sacrifice is qualified. But if from the start there was explicit intent to include incapable or disqualified persons, the intent was disqualifying (S. Liebermann)..
רִבִּי שִׂמְלַאי אֲתַא גַבֵּי רִבִּי יוֹנָתָן. אֲמַר לֵיהּ. אַלְפִּין אֲגָדָה. אֲמַר לֵיהּ. מְסוֹרֶת בְּיָדִי מֵאֲבוֹתַיי שֶׁלֹּא לְלַמֵּד אֲגָדָה לֹא לְבַבְלִי וְלֹא לִדְרוֹמִי. שֶׁהֵן גַּסֵּי רוּחַ וּמְעוּטֵי תוֹרָה. וְאַתְּ נְהַרְדָּעַאי וְדָר בְּדָרוֹם. אֲמַר לֵיהּ. אֱמוֹר לִי חֲדָא מִילְּתַא. מַה בֵין לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ. מַה בֵין לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו. אָמַר לֵיהּ. לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ פְּסוּלוֹ מִגּוּפוֹ. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו פְּסוּלוֹ מֵאֲחֵרִים. לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ אֵין אַתְּ יָכוֹל לָבוּר פְּסוּלוֹ מִתּוֹךְ הֶכְשֵׁירוֹ. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו אַתְּ יָכוֹל לָבוּר פְּסוּלוֹ מִתּוֹךְ הֶכְשֵׁירוֹ. לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ נוֹהֵג בְּכָל־הַקֳּדָשִׁים. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו אֵינוֹ נוֹהֵג אֶלָּא בַפֶּסַח. Rebbi Simlai came to Rebbi Jonathan116Pesachim.62b">Babli 62b. R. Simlai became famous as a preacher. K and the Medieval sources add that he was too young to be taught these matters.. He said to him, teach me homiletics. He answered him, I have a tradition from my forefathers not to teach homiletics either to a Babylonian or to a Southerner, since they are gross in spirit and have little learning. And you are from Nahardea and live in the South. He said to him, tell me this one thing, what is the difference between “for its purpose and not for its purpose” and “for those who eat it and those who cannot eat it”117Why is the former disqualified and the latter qualified.? He answered him, “for its purpose and not for its purpose”, the disqualification is intrinsic. “For those who eat it and those who cannot eat it”, the disqualification is of others. “For its purpose and not for its purpose”, you cannot pick out the disqualified from the qualified. [“For those who eat it and those who cannot eat it”, you can pick out the disqualified from the qualified.]118aThe corrector’s addition is justified by K, which reads “you can’t” instead of “you can. “For its purpose and not for its purpose”, applies to all sacrifices118Zevachim 1:1" href="/Mishnah_Zevachim.1.1">Mishnah Zevaḥim 1:1: “All sacrifices, except Pesaḥ and purification offerings, which were slaughtered not for their purpose are qualified but do not relieve their owners from their obligations.”; “for those who eat it and those who cannot eat it” applies only to the Pesaḥ.
אָמַר רִבִּי יוֹסֵה. מִן הָדָא דְרִבִּי לָֽעְזָר אַתְּ שְׁמַע תַּרְתֵּיי. דָּמַר רִבִּי לָֽעְזָר. מַתְנִיתָא בְּשֶׁשְּׁחָטוֹ לְאוֹכְלָיו וְנִתְכַּפֵּר בּוֹ לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו. אֲבְל אִם שָׁחַט מִשָּׁעָה הָרִאשׁוֹנָה וְנִתְכַּפֵּר בּוֹ לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו פָּסוּל. הֲרֵי פְסוּלוֹ מַחְמַת אֲחֵרִים וְאַתְּ יָכוֹל לָבוּר פְּסוּלוֹ מִתּוֹךְ הֶכְשֵׁירוֹ. וְאַתְּ אֲמַר הָכֵין. אֶלָּא כֵינִי. לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ נוֹהֵג בְּכָל־הַקֳּדָשִׁים. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו אֵינוֹ נוֹהֵג אֶלָּא בַפֶּסַח. אָמַר רִבִּי אַבִּין. אִית לָךְ חוֹרִי. לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ נוֹהֵג בְּכָל־הָעֲבוֹדוֹת. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו אֵינוֹ נוֹהֵג אֶלָּא בִשְׁחִיטָה. 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 it115It seems that R. Eleazar interprets the Mishnah that the sacrifice is qualified if the slaughterer intended it for the entire group, without inquiring whether all members of the group were entitled to eat or able to consume a minimum. If then it turned out that some members were barred or unable to participate, there was no false intent and the sacrifice is qualified. But if from the start there was explicit intent to include incapable or disqualified persons, the intent was disqualifying (S. Liebermann).. 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 sacrifices118Zevachim 1:1" href="/Mishnah_Zevachim.1.1">Mishnah Zevaḥim 1:1: “All sacrifices, except Pesaḥ and purification offerings, which were slaughtered not for their purpose are qualified but do not relieve their owners from their obligations.”; “for those who eat it and those who cannot eat it” applies only to the Pesaḥ119Of all the arguments of R. Jonathan, only the last is valid.. Rebbi Abin said, there are others. “For its purpose and not for its purpose”, applies to all services120Zevachim 1:4" href="/Mishnah_Zevachim.1.4">Mishnah Zevaḥim 1:4: The sacrifice becomes disqualified [by wrong intent] in four cases: For slaughter, for reception of the blood, for carrying the blood to the altar, for pouring the blood.; “for those who eat it and those who cannot eat it” applies only to slaughtering.
לְאוֹכְלָיו כְּזֵיתִין וְשֶׁלֹּא לְאוֹכְלָיו כְּזֵיתִין כָּשֵׁר. לְאוֹכְלָיו כְּזֵיתִין וְשֶׁלֹּא לְאוֹכְלָיו כַּחֲצִי זֵיתִין כָּל־שֶׁכֵּן כָּשֵׁר. לְאוֹכְלָיו כַּחֲצִי זֵיתִין וְשֶׁלֹּא לְאוֹכְלָיו כַּחֲצִי זֵיתִים מָה אֲנָן קַייָמִין. אִם כְּשֶׁהָֽיְתָה הַמַּחֲשָׁבָה לַכּוֹשֶׁר תְּהֵא הַמַּחֲשָׁבָה לִפְסוּל. אִם אֵינָהּ הַמַּחֲשָׁבָה לִפְסוּל לֹא תְּהֵא הַמַּחֲשָׁבָה לַכּוֹשֶׁר. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָא אָֽמְרָה שֶׁהַמַּחֲשָׁבָה לַכּוֹשֶׁר. דְּתַנִּינָן תַּמָּן. לוֹכַל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת כָּשֵׁר. שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָֽרְפִין׃ שְׁחָטוֹ שֶׁתִּתְכַּפֵּר בּוֹ חֲצִי חֲבוּרָתוֹ. רִבִּי יוֹנָה פוֹסֵל. נַעֲשֶׂה כְמַתְפִּישׂ כַּפָּרַת אֵילּוּ לָאֵילּוּ. מֵאַחַר שֶׁלֹּא נִתכַּפֵּר לָאֵילּוּ לֹא נִתכַּפֵּר לָאֵילּוּ. רִבִּי יוֹסֵה אָמַר. כָּשֵׁר. בַּמַּחֲזוֹרָה תִינְייָנָא חֲזַר בֵּיהּ רִבִּי יוֹסֵי. אָמַר לֵיהּ רִבִּי פִינְחָס. לֹא כֵן אִילְפָן רִבִּי. כָּשֵׁר. אֲמַר לֵיהּ. הָא קְבִיעָה גַבָּךְ כְּמַסְמֵרָא. For those who eat it in volumes of an olive and those who cannot eat it in volumes of an olive, it is qualified121This is the normal case mentioned in the Mishnah.. 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 disqualifying122If intent regarding consumption of less than the volume of an olive is counted as qualifying, then it also must be counted as disqualifying. In this case, the rule formulated by R. Eleazar applies as if the intent was for volumes of an olive.. If intent is not disqualifying then the intent should be qualifying.123If intent regarding consumption of less than the volume of an olive is disregarded, then the slaughter was made without special condition, “for whom it may apply”, and is qualified. Rebbi Yose said, a Mishnah implies that the intent in qualifying, as we have stated there124Zevachim 2:5" href="/Mishnah_Zevachim.2.5">Mishnah Zevaḥim 2:5.: “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 combine125The sacrifice was slaughtered with the
intent that half the volume of an olive should be eaten out of its allotted time and half the volume of an olive be burned on the altar out of its allotted time. Since it is stated that the sacrifice is qualified, it follows that any intent about half the volume of an olive is disregarded. Therefore in the preceding case the intent is disregarded and the sacrifice is qualified..” 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 covered126Since an entire group paid for the Pesaḥ, they are its owners. If the intent was to eliminate part of the owners, the Pesaḥ is slaughtered not for its owners and therefore disqualified.. Rebbi Yose said, it is qualified. During the second cycle127When the entire material of the Yerushalmi was reviewed a second time in the Academy of RR. Yose in Tiberias, he, 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?
שְׁחָטוֹ קוֹדֶם לַחֲצוֹת פָּסוּל. [לְאַחַר חַצּוֹת] מִיַּד כָּשֵׁר. קוֹדֶם לַתָּמִיד כָּשֵׁר. וְתַנֵּי כֵן. יָכוֹל אִם קָדַם פֶּסַח לְתָמִיד לֹא יוּאַחַר הַתָּמִיד. תַּלְמוּד לוֹמַר תַּעֲשֶׂה. רִיבָה. אָמַר רִבִּי אָבוּן. מַתְנִיתָא אָֽמְרָה. פֶּסַח עַצְמוֹ כָשֵׁר. אִין תֵּימַר. פָּסוּל. כְּמִי שֶׁלֹּא קְדָמוֹ. “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 thus128Sifry zuta Pinhas 28(3). The question was whether slaughter of the Pesaḥ prohibits later slaughter of the daily sacrifice. The answer is that the wording of the verse Num.. 28:4, וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּֽעֲשֶׂה֭ בֵּ֥ין הָֽעַרְבָּֽיִם when it would have been possible to say simply וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי בֵּין הָֽעַרְבָּיִם implies that it must be broughtr in any case.: 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.
תַּמָּן אַתְּ אָמַר. דַּם תָּמִיד וְאֵיבָרָיו קוֹדְמִין לַפֶּסַח. וּפֶסַח לַקְּטוֹרֶת. וְהַקְּטוֹרֶת לְהַטָּבַת הַנֵּרוֹת. וָכָא אַתְּ אָמַר אָכֵן. אָמַר רִבִּי לָא. כָּאן בְּחַי וְכָאן בְּשָׁחוּט. There36Sifry Num. 143, Pesachim.58b">Babli 58b. The argument seems to be that the Pesaḥ, while a personal sacrifice from the offerers, has the status of a public sacrifice, since only public sacrifices can override Sabbath prohibitions and be offered if the people are impure (Pesachim 9:4:1" href="/Jerusalem_Talmud_Pesachim.9.4.1">Mishnah 9:3). Then the verse states that the daily evening offering has to be the second public offering of the day, not the third. (This implies that the additional offerings of Sabbath and holidays are counted as appendices to the daily morning sacrifice.), 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.37Exodus.27.2">Ex. 27:2.” And here you are saying so? Rebbi La said, one if it is living, the other if it is slaughtered129The baraita requires that the Pesaḥ be brought after the limbs of the daily sacrifice are on the altar, but Pesachim 5:3:1" href="/Jerusalem_Talmud_Pesachim.5.3.1">Mishnah 3 mentions only pouring of the blood, without mention of the limbs. If the Pesaḥ is still alive, one has to wait until the limbs have been disposed of; if it is slaughtered, one waits only for the pouring of the blood..