משנה: שְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלוֹת בְּבַיִת אֶחָד אֵילּוּ הוֹפְכִין אֶת פְּנֵיהֶם הֵילָךְ וְאוֹכְלִין וְאֵילּוּ הוֹפְכִין אֶת פְּנֵיהֶם הֵילָךְ וְאוֹכְלִין וְהַמֵּיחַם בָּאֶמְצַע. וּכְשֶׁהַשַּׁמָּשׁ עוֹמֵד לִמְזוֹג קוֹפֵץ אֶת פִּיו וּמַחֲזִיר אֶת פָּנָיו עַד שֶׁמַּגִּיעַ אֵצֶל חֲבוּרָתוֹ וְאוֹכֵל. וְהַכַּלָּה הוֹפֶכֶת אֶת פָּנֶיהָ וְאוֹכֶלֶת׃ MISHNAH: Two groups which were eating in the same room, these are turning their faces in one direction while eating, and those are turning their faces in one direction while eating321Either (Babli) two different groups have subscribed to different parts of one and the same Pesaḥ or (Mekhilta dR. Ismael) eating different Pesaḥim. Both cases are possible for the Yerushalmi. They may use the same room only if they are sitting back to back., and the samovar322Producing hot water to mix the wine for the required Four Cups in the standard ratio of one part wine to two parts water. is in the middle. When the waiter stands to mix, he closes his mouth and turns his head323So people will not suspect him to eat with a group to whose part of the Pesaḥ he did not subscribe. unless he is near his own group and eats. But the newly-wed324Who is not yet used to be in company; she may turn her face away from the company and will not be suspected of not eating with her own group. may turn aside her face and eat.
הלכה: כָּתוּב וְלֹא תוֹצִ֧יא מִן־הַבַּ֛יִת מִן־הַבָּשָׂר֭ ח֑וּצָה. אֵין לִי אֶלָּא חוּץ לַבָּיִת. חוּץ לַחֲבוּרָה מְנַיִין. תַּלְמוּד לוֹמַר לֹא תוֹצִ֧יא ח֑וּצָה. אָמַר רִבִּי יוּדָן. מִיכָּן שֶׁאִם (אָמַר הֲרֵינִי) [הוֹצִיא] חוּץ לַחֲבוּרָה. שֶׁהוּא מִתְחַייֵב. אָמַר רִבִּי מָנָא. יֹאמַר קִרְייָא. לֹא תוֹצִ֧יא ח֑וּצָה. וַנָן אָֽמְרִין. אִם חוּץ לַחֲבוּרָה שֶׁהוּא מִתְחַייֵב. לֹא כָל־שֶׁכֵּן חוּץ לַבָּיִת. HALAKHAH: “It is written, do not remove any meat from the house to the outside325Exodus.12.46">Ex. 12:46.. I have not only outside the house, from where outside the group? The verse says, do not remove to the outside.”326Pesachim.86a">Babli 86a, Tosephta 6:11, Mekhilta dR. Ismael Bol 15 (p. 55), dR. Simeon bar Yoḥai p. 36, Tanḥuma Bo 10, also cf. the Targumim. Rebbi Yudan said, from here that he makes himself liable if he (said I am) [removed] away from the group327The text in parentheses is the scribe’s, the one in brackets the corrector’s. Since in the corrector’s text R. Yudan adds nothing to the baraita, the scribe’s text must be the correct one. If a person (after the pouring of the blood) declares himself not to be part of his group, he commits a sin.. Rebbi Mana said, the verse should have said, do not remove to the outside, and we would have said, if he makes himself liable outside the group, not so much more outside the house328The mention of the house seems to be superfluous. Mekhilta dR. Ismael disagrees; the meat becomes disqualified and impure only by being removed to the outside.?
רִבִּי אִימִּי בָעֵי. הוֹצִיא מֵחֲבוּרָה לַחֲבוּרָה כִּשְׁנִי זֵתִים חַייָב שְׁתַּיִם. מִשּׁוּם לֹא־תוֹצִ֧יא מִן־הַבַּ֛יִת וּמִשּׁוּם לֹא תוֹצִ֧יא ח֑וּצָה. נִמְנוּ עַל הַפֶּסַח. הוֹצִיא אֶחָד כְּזַיִת חַייָב. שְׁנַיִם שְׁלֹשְׁה פְטוּרִין. מִפְּנֵי שֶׁבְּנֵי חֲבוּרָתָן רְאוּיִין לְהִימָּשֵׁךְ אֶצְלָן. אֶלְּא שֶׁהֵן עוֹבְרִין בָּעֲשֵׂה. וּכְרִבִּי שִׁמְעוֹן אֲפִילוּ בָעֲשֵׂה אֵינָן עוֹבְרִין. דְּתַנֵּי. עַ֚ל הַבָּ֣תִּ֔ים אֲשֶׁר־יֹֽאכְל֥וּ אוֹתוֹ בָּהֶֽם׃ מְלַמֵּד שֶׁהַפֶּסַח נֶאֱכַל בִּשְׁנֵי מְקוֹמוֹת. יָכוֹל אַף אוֹכְלָיו יְהוּ אוֹכְלִין אוֹתוֹ בִשְׁנֵי מְקוֹמוֹת. תַּלְמוּד לוֹמַר בְּבַיִ֚ת אֶחָד֙ יֵֽאָכֵ֔ל. הָא כֵיצַד. פֶּסַח נֶאֱכַל בִּשְׁנֵי מְקוֹמוֹת. וְאֵין אוֹכְלָיו אוֹכְלִין אוֹתוֹ בִשְׁנֵי מְקוֹמוֹת. [רִבִּי שִׁמְעוֹן אוֹמֵר. אַף אוֹכְלָיו אוֹכְלִין אוֹתוֹ בִשְׁנֵי מְקוֹמוֹת.] מַה מְקַייֵם רִבִּי שִׁמְעוֹן בְּבַיִ֚ת אֶחָד֙ יֵֽאָכֵ֔ל. שֶׁלֹּא תְהֵא חֲבוּרָה מִקְצָתָהּ אוֹכֶלֶת בִּפְנִים וּמִקְצָתָהּ אוֹכֶלֶת בַּחוּץ. יָחִיד שֶׁהוֹצִיא כְזַיִת חוּץ לַחֲבוּרָה. מִפְּנֵי שֶׁבְּנֵי חֲבוּרָתוּ רְאוּיִים לִימָּשֵׁךְ אֶצְלוֹ. נִפְטָר מִלֹּא תַעֲשֵׂה. רִבִּי חֵייָה בַּר בָּא בָעֵי. לָמָּה לִי כְרִבִּי שִׁמְעוֹן. אֲפִילוּ כְּרַבָּנִן. מִפְּנֵי שֶׁבְּנֵי חֲבוּרָתָן רְאוּיִין לִימָּשֵׁךְ אֶצְלָן נִפְטְרוּ מִלֹּא תַעֲשֵׂה. אֲפִילוּ בַעֲשֵׂה לֹא יְהוּ. Rebbi Immi asked, if he removed from group to group (the volume of two olives)329It seems that instead of כִּשְׁנִי זֵיתִים one should read בִּשְׁנֵי בָתִּים “in two houses”. Since “house” usually means a one-room dwelling, “house” also may mean “room” in a big house. he is twice liable, because of do not remove from the house and do not remove to the outside. If they subscribed to a Pesaḥ, and an individual removed the volume of an olive, he is liable. Two or three persons are not liable since the members of the group may be drawn after them; but they infringe on a positive commandment330Beginning of v. 12:46: In one house it shall be eaten.; and following Rebbi Simeon they do not infringe. As it was stated, over the houses in which they are eating it there331Exodus.12.7">Ex. 12:7., this teaches that the Pesaḥ may be eaten in two places332In the same room, as described in the Mishnah. Pesachim.86">Babli 86a/b.. I could think that its eaters also could eat it in two places, the verse says, in one house it shall be eaten. How is that? A Pesaḥ may be eaten in two places, but its eaters may not eat it in two places. [Rebbi Simeon says, also its eaters could eat it in two places.] How does Rebbi Simeon uphold in one house it shall be eaten? Lest part of one group eat inside and another part outside. An individual who removed the volume of an olive, since the members of the group may be drawn after him, becomes absolved from the positive commandment. Rebbi Ḥiyya bar Abba asked, why following Rebbi Simeon? Even following the rabbis, since the members of the group may be drawn after him, they are absolved from the prohibition; neither should they be under the positive commandment333Since the question is not answered it seems to be accepted. The positive commandment referred to is not in Maimonides’s list of commandments..
שַׁמָּשׁ שֶׁאָכַל כְּזַיִת וְהוּא בְצַד הַתַּנּוּר. אִם הָיָה פִיקֵּחַ מְמַלֵּא אֶת כְּרֵיסוֹ מִמֶּנּוּ. אִם רָצוּ לַחֲלוֹק לוֹ כָבוֹד. בָאִין וְאוֹכְלִין עִמּוֹ בְצַד הַתַּנּוּר. וְאִם לָאו. נוֹתְנִין לוֹ חֶלְקוֹ וְאוֹכֵל בִּמְקוֹמוֹ. תַּמָּן אָֽמְרִין. דְּרִבִּי שִׁמְעוֹן הִיא. וְלָא שְׁמִיעִין דַּאֲמַר רִבִּי הִילָא רִבִּי אִיסִּי רִבִּי אֶלְעָזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. הַכֹּל מוֹדִין בַּתְּחִילָּה שֶׁהֵן חוֹלְקִין. בַּסּוֹף שֶׁאֵינָן חוֹלְקִין. מַה פְלִיגִין. בְּשֶׁהָיוּ יוֹשְׁבִין וְאוֹכְלִין וּפָֽקְעָה עֲלֵיהֶן הַקּוֹרָה. רִבִּי שִׁמְעוֹן אוֹמֵר. עוֹקְרִין הֵן חֶלְקָן וְאוֹכְלִין בְּמָקוֹם אַחֵר. וְרַבָּנִן אָֽמְרִין. אֵינָן עוֹקְרִין אֶת חֶלְקָן וְאוֹכְלִין בְּמָקוֹם אַחֵר. The waiter who ate the volume of an olive when he was near the oven,334In which the one Pesaḥ is roasted. if he is intelligent he fills his belly from it. If they want to honor him, they come and eat with him near the oven; otherwise they give him his part and he eats at his place. There335In the same house., they are saying, this is Rebbi Simeon’s, since they did not hear what Rebbi Hila, Rebbi Issy281Since Issy also is a nickname for Josef, probably one should read “Yasa”. K reads “Yasi” R. Ḥiyya here is R. Ḥiyya bar Abba., Rebbi Eleazar said in the name of Rebbi Hoshaia: Everybody agrees that at the start they may split, at the end they may not split336Once they start eating.. Where do they disagree? When they were sitting and a beam cracked over them. Rebbi Simeon says, part of them remove themselves and eat at another place, but the rabbis say, no part of them may remove themselves and eat at another place338Since the rabbis agree that a group may split into two before they start eating, there is no fixed place of the Pesaḥ before they start eating and there can be no removal..
רִבִּי חִייָא בַּר בָּא אָמַר רִבִּי יוֹסֵי בֶּן חֲנִינָה בָעֵי. מֵעַתָּה הַמּוֹצִיא אֵינוֹ חַייָב עַד שָׁעָה שֶׁיֹּאכַל. אֲתַא רִבִּי שְׁמוּאֵל רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הַמּוֹצִיא אֵינוֹ חַייָב עַד שָׁעָה שֶׁיֹּאכַל. אָמַר רִבִּי זְעוּרָא. וְתַנֵּיי תַמָּן. יָחִיד שֶׁהוֹצִיא כְזַיִת חוּץ לַחֲבוּרָה חַייָב. וְלֹא פָסַל עַצְמוֹ מִפְּנֵי חֲבוּרָתוֹ. הָדָא אָֽמְרָה. אֲפִילוּ לֹא אָכַל. אִין תֵּימַר. אָכַל. לַמָּה לִי לֹא פָסַל עַצְמוֹ מִבְּנֵי חֲבוּרָתוֹ. אָמַר רִבִּי יוֹסֵה. כֵּיוְן שֶׁהוֹצִיאוֹ פְּסָלוֹ. אֲפִילוּ אָכַל. דָּבָר פָּסוּל אָכַל. וַיי דָא אֲמַר דָא. יֵשׁ שׁוֹבֵר אַחַר שׁוֹבֵר. אֵין מוֹצִיא אַחַר מוֹצִיא. אוֹ הָדָא אָֽמְרָה כֵּיוְן שֶׁהוֹצִיאוֹ פְּסָלוֹ. אוֹ הָדָא אָֽמְרָה. הַמּוֹצִיא אֵינוֹ חַייָב עַד שָׁעָה שֶׁיֹּאכַל. Rebbi Ḥiyya bar Abba said, Rebbi Yose ben Ḥanina asked: Then338Since the rabbis agree that a group may split into two before they start eating, there is no fixed place of the Pesaḥ before they start eating and there can be no removal. one who removes should not be liable up to the moment when he eats. Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan : One who removes is not liable up to the moment when he eats. Rebbi Zeˋira said, but it was stated there, an individual who removed the volume of an olive from a group is liable but he did not disqualify himself as a member339 of the group. This implies, even if he did not eat. If you would say, he ate, why did he not disqualify himself as a member of the group? Rebbi Yose said, when he removed it he disqualified it. Even if he ate, he ate something disqualified. Where was this said? There is breaking after breaking but not removing after removing340(Cf. Pesachim 7:11:3" href="/Jerusalem_Talmud_Pesachim.7.11.3">Note 290). It is sinful to break a broken bone of a Pesaḥ, but it is not sinful to further remove a removed part.. Either this means that when he removes it, he disqualifies it, or it means that he is not liable up to the moment when he eats341Either there can be no removal after removal because the first removal disqualifies the meat, and moving disqualified Pesaḥ is not sanctioned, or “removing” means “removing and eating” and the first removal did not count..
פְּשִׁיטָא דָא מִילְּתַא. הִתְחִילוּ אֵילּוּ וְנִיטְמוּ אֵילּוּ. זָכוּ טְהוּרִין בְּחֶלְקָן שֶׁלְטְּמֵאִין. וְלֹא עוֹד אֶלָּא אֲפִילוּ הִתְחִילוּ אֵילּוּ וְנִיטְמוּ הֵן. זָכוּ טְהוּרִין בְּחֶלְקָן שֶׁלְטְּמֵאִין. אֲבָל הִתְחִילוּ אֵילּוּ וְאֵילּוּ וְנִיטְמָא אֶחָד מֵהֶן. לֹא זָכוּ טְהוּרִין בְּחֶלְקָן שֶׁלְטְּמֵאִין. The following is obvious: If one group started eating when the other became impure, the pure group acquired the part of the impure342Since both groups subscribe to the same animal and one group becomes unable to use it.. Not only this but even if one group started eating and they became impure, the pure group acquired the part of the impure. But if both had started eating when one of them became impure, the pure group did not acquire the part of the impure343Since each group already took possession of its part..
יָחִיד מַפְשִׁיט יָדוּ בְּכָל־הַבַּיִת. וְאֵין חֶבוּרָה מֻפְשֶׁטֶת יָדָהּ בְּכָל־הַבַּיִת. וְהָא תַנִּינָן. שְׁתֵּי חֲבוּרוֹת. לֹא אָמַר אֶלָּא שְׁתַּיִם. הָא אַחַת לֹא. וְהָא תַנִּינָן. הַמֵּיחַם בָּאֶמְצַע. מְקוֹם שֶׁהַשַּׁמָּשׂ מוֹכִיחַ עָלָיו שָׁם הִיא חֲבוּרָתוּ. וְהָא תַנִּינָן. הַכַּלָּה הוֹפֶכֶת פָּנֶיהָ וְאוֹכֶלֶת׃ אָמַר רִבִּי חִייָה בַּר בָּא מִפְּנֵי הַבּוּשָׁה. An individual can move his part in the entire room, but a group cannot move their part in the entire room344A single person eating a Pesaḥ may change his place while eating while members of a group have to remain sitting where they started eating.. But did we not state “two groups”345They are eating from the same Pesaḥ at two distinct tables. But one single group cannot be separated.? He only said two; therefore not one. But did we not state, “the samovar in the middle”346It serves both groups at the same time; the hot water has to be transported through the entire room. But the waiter shows by his behavior as described in the Mishnah to which group he belongs.? The place of the waiter proves where his group is. But did we not state, “the newly-wed may turn aside her face and eat”347Does she not show by turning away from the group that she does not want to belong?? Rebbi Ḥiyya bar Abba said, because of shyness