משנה: הָאוֹמֵר לְבָנָיו הֲרֵינִי שׁוֹחֵט אֶת הַפֶּסַח עַל מְנָת מִי שֶׁיַּעֲלֶה מִכֶּם רִאשׁוֹן לִירוּשָׁלִַם כֵּיוָן שֶׁהִכְנִיס הָרִאשׁוֹן רֹאשׁוֹ וְרוּבּוֹ זָכָה בְחֶלְקוֹ וּמְזַכֶּה אֶת אֶחָיו עִמּוֹ. לְעוֹלָם אֵין נִמְנִין עָלָיו עַד שֶׁיְּהֵא בוֹ כַזַּיִת לְכָל אֶחָד וְאֶחָד. נִמְנִין וּמוֹשְׁכִין אֶת יְדֵיהֶן מִמֶּנּוּ עַד שֶׁיִּשָּׁחֵט. רִבִּי שִׁמְעוֹן אוֹמֵר עַד שֶׁיִּזָּרֵק עָלָיו אֶת הַדָּם׃ 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.
הלכה: אָמַר רִבִּי יוֹחָנָן. לֵית כָּאן הֲרֵינִי שׁוֹחֵט. אֶלָּא הֲרֵינִי מַפְרִישׁ. וְלָמָּה תְנִינָתָהּ. הֲרֵינִי שׁוֹחֵט. בִּשְׁבִיל לְזַרְזוֹ. HALAKHAH: Rebbi Joḥanan said, there is no “I am going to slaughter” here, only “I am going to dedicate.64Since after slaughter the animal is Heaven’s property, nobody can acquire a part of the animal. If the Mishnah mentions that the first to come acquires his own part and those of his siblings, by necessity this must be for the dedication as sacrifice.” And why was it stated “I am going to slaughter”? To urge him on.
רִבִּי לָֽעְזָר בְשֵׁם רִבִּי הוֹשַׁעְיָה. תְּנַיי בֵית דִּין הוּא שֶׁיְּהֵא זֶה מַפְרִישׁ אֶת פִּסְחוֹ וְזֶה מַפְרִישׁ אֶת מָעוֹתָיו. מְמַנֶּה אוֹתוֹ עַל שֶׁלּוֹ וְהַמָעוֹת יוֹצְאִין לַחוּלִין מֵאֵילֵיהֶן. מַה. יוֹצֵא לַחוּלִין וְחוֹזֵר וְקָדֵשׁ. אוֹ לְכַךְ הִקְדִּישׁוֹ מִשָּׁעָה רִאשׁוֹנְה. מַה נְפַק מִבֵּינֵיהוֹן. הִפְרִישׁ מֵאָה מְנָה לְפִסְחוֹ וְהִימְנֶה אוֹתוֹ עַל חֲמִשִּׁים. אִין תֵּימַר. יוֹצֵא לַחוּלִין וְחוֹזֵר וְקָדֵשׁ. שְׁאָר הַמָּעוֹת חוּלִין הֵן. אִין תֵּימַר. לְכַךְ הִקְדִּישׁוֹ מִשָּׁעָה רִאשׁוֹנְה. שְׁאָר הַמָּעוֹת (חוּלִין) [הֶקְדֵּשׁ] הֵן. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. שְׁמוּאֵל בַּר אַבָּא בָעֵי. הַגָּע עַצְמָךְ שֶׁהִימְנֶה אוֹתוֹ עַל חִנָּם. מַה אִית לָךְ יוֹצֵא לַחוּלִין וְחוֹזֵר וְקָדֵשׁ. מִילֵּיהוֹן דְּרַבָּנִן אָֽמְרֵי שֶׁאֵינוֹ יוֹצֵא לַחוּלִין וְחוֹזֵר וְקָדֵשׁ. תַּמָּן תַּנִּינָן. נָתַן לָהּ כְּסָפִים הֲרֵי אֵילּוּ מוּתָּרִין. יֵינוֹת שְׁמָנִים וּסְלָתוֹת כָּל דָּבָר שֶׁכַּיּוֹצֵא בוֹ קָרֵב עַל גַּבֵּי הַמִּזְבֵּחַ. אָסוּר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׂ אָמַר. בִּמְמַנֶּה אוֹתוֹ עַל פִּסְחוֹ וְעַל חֲגִיגָתוֹ. הָדָא אָֽמְרָה שֶׁאֵינוֹ יוֹצֵא לַחוּלִין וְחוֹזֵר וְקָדֵשׁ. אִין תֵּימַר שֶׁהוּא יוֹצֵא לַחוּלִין וְחוֹזֵר וְקָדֵשׁ. יְהֵא אָסוּר מִשּׁוּם אֶתְנָן. פָתַר לָהּ בְּשֶׁלֹּא נִכְנַס לְתוֹךְ יָדוֹ כְּלוּם. תֵּדַע לָךְ. דְּתַנִּינָן תַּמָּן. מַקְרִיב עָלָיו קִינֵּי זָבִים קִינֵּי זָבוֹת קִינֵּי יוֹלְדוֹת. לֹא בְּשֶׁלֹּא נִכְנַס לְתוֹךְ יָדוֹ כְּלוּם. אוֹף הָכָא בְּשֶׁלֹּא נִכְנַס לְתוֹךְ יָדוֹ כְּלוּם. Rebbi Eleazar in the name of Rebbi Hoshaia: It is a stipulation of the Court that one dedicate his Pesaḥ and the other his money65The problem is, how can one have people subscribe to a Pesaḥ that already is dedicated as a sacrifice? It is Heaven’s property and no longer can be considered the owner’s; how can he take money for participation? Subscription is only possible because of a stipulation, probably part of Ezra’s reorganization of Jewish worship, that a Pesaḥ be open to subscription and that money dedicated for this purpose become profane in the hand of the person who dedicated the animal.. He lets him subscribe to his [part] and the money automatically becomes profane. How? It becomes profane and then dedicated again? Or for this purpose it was dedicated from the start66Since no Mishnah in Pesaḥim mentions the monetary aspect, it is up to Amoraim to determine how to harmonize this exception with the generally known rules of dedication of sancta. Either the Pesaḥ after dedication is not considered a sanctum but becomes one piecewise when olive-sized parts of it are sold to a subscriber and the sanctity of the dedicated money is transferred to the piece of the Pesaḥ while the money becomes profane in the hand of the seller, as is the general rule for money dedicated for sacrifices which become profane in the hand of the seller of the animal which is dedicated in being bought as sacrifice, or the money dedicated for Pesaḥ has a status different from money dedicated for any other sacrifice in that it is intrinsically profane with the restriction to be used only for the Pesaḥ. Cf. Pesachim.89b">Babli 89b.? What is the difference between them? If he dedicated 100 mina for his Pesaḥ and used 50 to subscribe67This is a typically 3rd Century example from the time of the inflation of the Military Anarchy in the Roman Empire. 100 mina are 10’000 drachma (denar), while in the old (Augustean) Chagigah 1:2:1" href="/Jerusalem_Talmud_Chagigah.1.2.1">Mishnah Ḥagigah 1:2 the value of a sacrifice is between an obolus(⅙ denar) and 2 denar.. If you are saying that it becomes profane and is dedicated again, the remainder of the monies are profane. If you are saying that for this purpose he dedicated it from the start, the rest of the monies are (profane) [dedicated]68The text in parentheses is the original text of the scribe, the one in brackets his own correction. It seems that the scribe felt compelled to correct the text since in the preceding sentence he wrote “profane”. But it seems more logical to assume that the first “profane” is in error and should be replaced by “dedicated” while in the second sentence “profane” is the correct expression.
In the preceding sentence “it” refers to the Pesaḥ animal, to which the sanctity of the subscription money is transferred while the unused part in the hand of the buyer is not touched by the transaction; it remains dedicated. But if the dedication of the money was conditional for the stated purpose of acquiring part of a Pesaḥ, the remaining money never was dedicated and is profane.. Rebbi Jacob bar Aḥa said, Samuel bar Abba asked: Think of it if he lets him subscribe gratis. Where do you have “becomes profane and is dedicated again”69Since no money changes hands, there is dedicated money whose sanctity can be transferred to parts of the Pesaḥ. In order to have a fully dedicated sacrifice it should be forbidden to invite non-paying guests for the Pesaḥ. This is a restriction which nowhere is mentioned and has to be rejected.? The words of the rabbis imply that it does not become profane and then dedicated again. We have stated there70Temurah 6:4" href="/Mishnah_Temurah.6.4">Mishnah Temurah 6:4, dealing with wages of prostitution which may not be used for Temple dedications (Deuteronomy.23.19">Deut. 23:19). The reference is to the sentence following the quote, “if he (the customer) gave her (the prostitute) sancta, they are permitted (as sacrifice)” since as Heaven’s property they never became the prostitute’s.: “If he gave her monies, they are permitted; wines, oils, and fine flour, or anything of whose kind one offers on the altar, are forbidden.” Rebbi Simeon ben Laqish said, if he lets him71This must be “her”. R. Simeon ben Laqish holds that a sacrifice in the hands of a prostitute is barred from the Temple, but if the prostitute is paid by a subscription to his Pesaḥ or his festival offering it is an acceptable arrangement. Temurah.30b">Temurah 30b. subscribe to his Pesaḥ and to his festival offering. This implies that it does not become profane and then dedicated again. If you would say that it becomes profane and then dedicated again, it would be forbidden as harlot’s wages72Nedarim 4:3:1" href="/Jerusalem_Talmud_Nedarim.4.3.1">Mishnah Nedarim 4:3, detailing what A can legally do for B if A made a vow that B may not have any usufruct from him. A can pay for B’s sacrifices as long as no money comes into B’s hand, since sacrifices dedicated for B are Heaven’s, not B’s property.. Explain it if nothing was given into his hand; you should know as it was stated there73This paragraph also is in Beitzah 5:2:2-16" href="/Jerusalem_Talmud_Beitzah.5.2.2-16">Beṣah 5:2 (צ)., “he can bring for him nests for male or female sufferers from genital discharges, nests for childbirth;” not if nothing came into his hands? Here also if nothing came into his71This must be “her”. R. Simeon ben Laqish holds that a sacrifice in the hands of a prostitute is barred from the Temple, but if the prostitute is paid by a subscription to his Pesaḥ or his festival offering it is an acceptable arrangement. Temurah.30b">Temurah 30b. hands.
רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי אִימִּי. אִיתְפַּלְּגוּן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. חַד אָמַר. מַקְדִּישִׂין. וְחַד אָמַר. אֵין מַקְדִּישִׂין. רַבָּנִן דְּקַיְסָרִין מְפָֽרְשִׁין לְהוֹן. רִבִּי יוֹחָנָן אָמַר. מַקְדִּישִׂין. כַּתְּחִילָּה בְיוֹם טוֹב. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵין מַקְדִּישִׂין. כַּתְּחִילָּה בְיוֹם טוֹב. אִית תַּנָּיֵי תַנֵּי. הוֹלֵךְ לוֹ אֶצֶל מוֹכְרֵי טְלָאִים. אִית תַּנָּיֵי תַנֵּי. הוֹלֵךְ לוֹ אֶצֶל מוֹכְרֵי פְסָחִים. מָאן דְּאָמַר. הוֹלֵךְ אֶצֶל מוֹכְרֵי טְלָאִים. כְּמָאן דְּאָמַר. מַקְדִּישִׂין. מָאן דְּאָמַר. הוֹלֵךְ לוֹ אֶצֶל מוֹכְרֵי פְּסָחִים. כְּמָאן דְּאָמַר. אֵין מַקְדִּישִׂין. הָדָא אָֽמְרָה. אֵינוֹ יוֹצֵא לַחוּלִין וְחוֹזֵר וְקָדֵשׁ. אִין תֵּימַר שֶׁהוּא יוֹצֵא לַחוּלִין וְחוֹזֵר וְקָדֵשׁ. יְהֵא אָסוּר מִשּׁוּם מַקְדִּישׁ. וְתַנִּינָן. אֵין מַקְדִּישִׂין. רִבִּי חֲנַנְיָה וְרִבִּי מָנָא. חַד אָמַר. בְּמַקְדִּישׁ לְמָחָר. וְחוֹרָנָה אָמַר. בְּמַקְדִּישׁ לְבֶדֶק הַבַּיִת. אָמַר רִבִּי שַׁמַּי. וַאֲפִילוּ כְמָאן דָּאָמַר. בְּמַקְדִּישׁ בָּעֲזָרָה. מִשֵּׂם שְׁבוּת שֶׁהִתִּירוּ בַמִּקְדָּשׁ. 73This paragraph also is in Beitzah 5:2:2-16" href="/Jerusalem_Talmud_Beitzah.5.2.2-16">Beṣah 5:2 (צ). Rebbi Jacob bar Aḥa in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, one dedicates; the other said, one does not dedicate. The rabbis of Caesarea make it explicit: Rebbi Joḥanan said, one dedicates without problems on a holiday; Rebbi Simeon ben Laqish said, one does not dedicate, without problems on a holiday74There is no doubt that biblically one is permitted to dedicate animals as sacrifices on a holiday; the question is whether there is a rabbinic prohibition.. There are Tannaim who state, he goes to sellers of lambs; there are Tannaim who state, he goes to sellers of Pesaḥim75If the 14th of Nisan is a Sabbath. In the first formulation, the lambs are profane and have to be dedicated on the Sabbath to be permitted into the Temple court; in the second version they already are dedicated (cf. Shabbat.148b">Babli Šabbat 148b).. He who says, he goes to sellers of lambs, follows him who says, one dedicates. He who says, he goes to sellers of Pesaḥim, follows him who says, one does not dedicate. This implies that it does not become profane and then dedicated again. If you would say that it becomes profane and then dedicated again, it should be forbidden because of dedicating, and we have stated, “one does not dedicate.76Beitzah 5:2:1" href="/Jerusalem_Talmud_Beitzah.5.2.1">Mishnah Beṣah 5:2.” Rebbi Ḥananiah and Rebbi Mana, one said, if he dedicates for the next day; but the other said, if he dedicated for the upkeep of the Temple77Dedication of a sacrifice to be eaten on the holiday has to be considered part of the preparation of food and is permitted; what the Mishnah forbids are dedications either not for use on the holiday or not for food at all.. Rebbi Shammai said, even for him who said that one dedicates78It seems that one has to read “that one does not dedicate”. Since Beitzah 5:2:1" href="/Jerusalem_Talmud_Beitzah.5.2.1">Mishnah Beṣah5:2 explicitly declares that the prohibition of dedication of sacrifices is rabbinical, it implies that inside the Temple precinct proper the prohibition does not apply. In this situation there is no disagreement between R. Joḥanan and R. Simeon ben Laqish and no inference may be drawn about the status of monies dedicated for Pesaḥ., in the Temple Court because rabbinic Sabbath prohibitions were permitted in the Temple.
מְנַיִין שֶׁהֵן נִימְנִין. תַּלְמוּד לוֹמַר בְּמִכְסַ֣ת נְפָשׁוֹת. מְנַיִין שֶׁהֵן מְמַנִּין. נֵאֱמַר כָּאן שֶׂה וְנֶאֱמַר בְּמִצְרַיִם שֶׂה. מַה שֶׂה שֶׁנֶּאֱמַר בְמִצְרַיִם חַי לֹא שָֽׁחוּט. אַף שֶׂה שֶׁנֶּאֱמַר כָּאן חַי לֹא שָֽׁחוּט. מַה טַעֲמָא דְרִבִּי שִׁמְעוֹן. אִילּוּ מֵתוּ בֵין שְׁחִיטָה לִזְרִיקָה שֶׁמָּא אֵין הַבְּעָלִים מִתְכַּפְּרִין. מַה בֵין מֵתוּ מַה בֵין מָֽשְׁכוּ הַבְּעָלִים אֶת יְדֵיהֶם מִמֶּנּוּ. From where that one subscribes? The verse says, by the number of souls79Exodus.12.4">Ex. 12:4. By biblical decree a person not counted as participant is barred from eating the Pesaḥ. Pesachim.89a">Babli 89a.. From where that one appoints80Appoints people as eaters.? 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 slaughtered81“Lamb” is mentioned in v. 12:4 which, since its topic is not otherwise dealt with in the Pentateuch, refers to Pesaḥ at all times. “Lamb” also is mentioned in v. 12:3 which uniquely refers to the Pesaḥ in Egypt since only there was the lamb selected on the 10th of Nisan. Since the lamb was slaughtered only in the evening of the 14th; on both occasions the reference is to a living lamb. This implies that the count must be made while the lamb is alive, the position of the anonymous majority.. 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 it83A person subscribed to a Pesaḥ as an individual but now appears with several people which he has invited without paying for them. They may give him the portion of an individual and tell him to divide it among his guests while everybody else get the full volume for which he has paid..