Jerusalem Talmud Pesachim 8:8

משנה: אוֹנֵן טוֹבֵל וְאוֹכֵל פִּסְחוֹ לָעֶרֶב אֲבָל לֹא בַקֳּדָשִׁים. הַשּׁוֹמֵעַ עַל מֵתוֹ וּמִי שֶׁנִּתְלַקְּטוֹ לוֹ עֲצָמוֹת טוֹבֵל וְאוֹכֵל בַּקֳּדָשִׁים. גֵּר שֶׁנִּתְגַּייֵר עֶרֶב פֶּסַח. בֵּית שַׁמַּאי אוֹמְרִים טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. וּבֵית הִלֵּל אוֹמְרִים הַפּוֹרֵשׁ מִן הָעָרְלָה כְּפוֹרֵשׁ מִן הַקֶּבֶר׃ MISHNAH: The deep mourner immerses himself and eats his Pesaḥ in the evening but not [other] sancta^97,115. He who hears about a death or for whom bones were collected immerses himself and eats sancta¹¹⁶If he did not become impure by the impurity of the dead, the immersion required for sancta is purely rabbinical; this rabbinic extension of the rules of deep mourning in no case extends to the night (Mishnah Ḥagigah 3:3.. A proselyte who converted on Passover eve, the House of Shammai say that he immerses himself¹¹⁷An immersion for sancta, additional to that required for conversion. and eats his Pesaḥ in the evening, but the House of Hillel say that he who separates from the prepuce is like one who separates from a grave¹¹⁸After conversion he has to be sprinkled with water containing ashes of the Red Cow on the 3rd and 7th days after conversion..

הלכה: אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מַתְנִיתָא בְּשֶׁנַּעֲשֶׂה אוֹנֵן מִשָּׂעָה רִאשׁוֹנְה בֵין שְׁחִיטָה לִזְרִיקָה. אֲבָל אִם נַעֲשֶׂה אוֹנֵן לְאַחַר כַּפָּרָה כְּבָר הוּרְצָה. HALAKHAH: Rebbi Yose ben Rebbi Abun said, the Mishnah is about one who newly became a deep mourner between slaughter and pouring¹¹⁹It may have occurred earlier. The reason for this formulation is explained at the end of the paragraph.. But if he became a deep mourner after atonement it already was accepted¹²⁰Since the sacrifice is accepted, there is no reason to wave any rules and the deep mourner may not eat from the Pesaḥ but he has fulfilled his religious duty..

וְתַנֵּי כֵן. אֵי זוֹ הִיא אֲנִינָה. מִשְּׁעַת מִיתָה וְעַד שְׁעַת קְבוּרָה. דִּבְרֵי רִבִּי. וַחֲכָמִים אוֹמְרִים. כָּל־הַיּוֹם כּוּלּוֹ. אַשְׁכָּחַת חמַר. קֻלֹּת וְחֻמְרֹת עַל דְּרִבִּי. קֻלֹּת וְחֻמְרֹת עַל דְּרַבָּנִן. קֻלֹּת עַל דְּרִבִּי. מֵת וְנִקְבַּר בְּשַׁעְתּוֹ. עַל דַּעְתֵּיהּ דְּרִבִּי. אֵינוֹ אָסוּר אֶלָּא אוֹתָהּ שָׁעָה בִּלְבַד. עַל דַּעְתְּהוֹן דְּרַבָּנִן אָסוּר כָּל הַיּוֹם כּוּלּוֹ. קֻלֹּת עַל דְּרַבָּנִין. מֵת וְנִקְבַּר לְאַחַר שְׁלשָׁה יָמִים. עַל דַּעְתְּהוֹן דְּרַבָּנִן אָסוּר כָּל־אוֹתוֹ הַיּוֹם. עַל דַּעְתֵּיהּ דְּרִבִּי. אָסוּר עַד שְׁלֹשָׁה יָמִים. אֲתַא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן וְרַב חוּנָה תְּרֵיהוֹן אָֽמְרִין. מוֹדֶה רִבִּי לַחֲכָמִים שֶׁאֵינוֹ אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם בִּלְבַד. וְתַנֵּי כֵן. רִבִּי אוֹמֵר. תֵּדַע לְךָ שֶׁאֵין אֲנִינוּת [הַלַּיְלָה] תוֹרָה. שֶׁהֲרֶי אָֽמְרוּ. אונֵן טוֹבֵל וְאוֹכֵל פִּסְחוֹ לָעָרֶב. וַהֲרֵי אֲנִינוּת יוֹם עָשׂוּ אוֹתָהּ תּוֹרָה. רִבִּי יוֹסֵה בִֵּירִבִּי בּוּן בְּשֵׁם רַב חִסְדָּא. תִּיפְתָּר בְּשֶׁנִּקְבַּר עִם דִּימְדּוּמֵי הַחַמָּה. וְלֵית שְׁמַע מִינָּהּ כְּלוּם. ¹²¹This also is in Sanhedrin 2:1 (Notes 52–55), Horaiot 3:2. And it was stated¹²²Babli Zevaḥim 100b; a suspect text in Semaḥot 4:4.: “What is deep mourning? From the moment of death until the moment of burial, the word of Rebbi. But the Sages say, the entire day.” It turns out that one describes leniencies and stringencies following Rebbi, leniencies and stringencies following the rabbis. What leniencies following Rebbi? If he died and was buried within the hour. Following Rebbi he is forbidden only that hour, following the rabbis he is forbiddden the entire day. Leniencies following the rabbis? If he died and was buried after three days. Following the rabbis, he is forbidden the entire day; following Rebbi he is forbidden up to three days. There came Rebbi Abbahu in the name of Rebbi Joḥanan, and Rav Ḥuna, both of whom said that Rebbi agrees with the Sages that he is forbidden only during the first day, as it was stated¹²³Babli Zevaḥim 100b.: Rebbi said, you know that deep mourning [in the night] is not biblical, since they said, “the deep mourner immerses himself and eats his Pesaḥ in the evening.” But they declared deep mourning during daytime as biblical. Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda: Explain it that he was buried close to sundown and one cannot infer anything.¹²⁴The Mishnah only refers to the unlikely case that the deep mourner was not defiled with the impurity of the dead in a case in which both Rebbi and the Sages will agree on the duration of the deep mourning.

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָֽעְזָר. אֵין אֲנִינָה אֶלָּא לְמֵת בִּלְבַד. דִּכְתִיב וְאָנ֥וּ וְאָֽבְל֖וּ פְּתָחֶ֑יהָ. הָתִיב רִבִּי חִייָה בַּר אָדָא. וְהָֽכְתִיב וְאָנוּ֙ הַדַּייָגִים וְאָ֣בְל֔וּ כָּל־מַשְׁלִיכֵ֥י בַיְאֹר חַכָּ֑ה. אָמַר רִבִּי חִינְנָא. כֵּינִי מַתְנִיתָא. אֵין אֲנִינָה טְמֵאָה אֶלָּא לְמֵת בִּלְבַד. ¹²¹This also is in Sanhedrin 2:1 (Notes 52–55), Horaiot 3:2. Rebbi Abbahu in the name of Rebbi Eleazar: “Deep sorrow”¹²⁵In its legal implications, that the person not only be forbidden to eat sanctified food but also cannot be counted in a quorum for religious services; cf. Berakhot3:1, Note 42. is only for the dead, for it is written¹²⁶Is. 3:26. The gates of Jerusalem are in sorrow because all its men are dead.: Its gates are in deep sorrow and mourning.Ḥiyya bar Ada objected: Is it not written¹²⁷Is. 19:8. The fishermen are in deep sorrow (and they mourn as quoted in the two parallel texts) because the Nile dried up. This proves that both terms used for the religious obligations of a person whose close relative died are used in the Bible also to describe other situations.: the fishermen are in deep sorrow, and mourning all who throw a fishing hook into the Nile? Rebbi Ḥanina said, so is the baraita: there is no deep sorrow in impurity except for the dead.

תַּנֵּי. יוֹם שְׁמִיעָה כְיוֹם קְבוּרָה. לְקֶרַע וּלְאִיבּוּל וְלִסְפִירַת שִׁבְעְה וְלִסְפִירַת שְׁלֹשִׁים. וְלֶאֱכוֹל בַּקֳּדָשִׁים הֲרֵי הֵן כְּלִיקוּטֵי עֲצָמוֹת (טוֹבֵל וְאוֹכֵל בַּקֳּדָשִׁים). וְלִיקוּטֵי עֲצָמוֹת טוֹבֵל וְאוֹכֵל בַּקֳּדָשִׁים. רִבִּי יוֹסֵי בִֵּירִבִּי בּוּן בְּשֵׁם רַב חִסְדָּא. תִּיפְתָּר שֶׁנִּקְבַּר מִשֶּׁחֲשֵׁיכְה. וְזֶה וָזֶה טוֹבְלִין וְאוֹכְלִין אֶת פִּסְחֵיהֶן לָעֶרֶב. וּקְבוּרָה אוֹכֶלֶת בַּקֳּדָשִׁים. אָמַר רִבִּי יוֹסֵי בִֵּירִבִּי בּוּן. תַּרְתֵּיהוֹן בִּשְׁמִיעָה. שָׁמַע שֶׁמֵּת לוֹ מֵת מֵאֶתְמוֹל. טוֹבֵל וְאוֹכֵל בַּקֳּדָשִׁים. שָׁמַע שֶׁנִּתְלַקְּטוּ לוֹ עֲצָמוֹת מֵאֶתְמוֹל. טוֹבֵל וְאוֹכֵל בַּקֳּדָשִׁים. It was stated¹²⁸Babli Zevaḥim 100b; Semaḥot 12:1. In both sources, “and eats sancta in the evening.” From the following it is clear that this also was the reading of the Yerushalmi.: “The day of information is like the day of burial as regards tearing¹²⁹The obligation to tear his clothes., and mourning¹³⁰To observe the rules of the seven days of intensive followed by the thirty days of lesser mourning., and counting Seven and Thirty; but to eat sancta it is like gathering bones, (he immerses himself and eats sancta)¹³¹The text in parentheses was written by the scribe but then was deleted. The deletion is in error as shown by the question following the statement..” About gathering bones, may he immerse himself and eat sancta¹³²Why is the qualification “in the evening” missing in the Mishnah?? Rebbi Yose ben Rebbi Abun in the name of Rav Ḥisda, explain it if he was buried after nightfall¹³³Then he can eat sancta only a day later.. “In both cases they immerse themselves and eat their Pesaḥ in the evening.¹³⁴Since the Mishnah states that the rules of deep mourning are waved for Pesaḥ but not for other sancta, it seems that here one should read sancta for Pesaḥ.” After burial may one eat sancta? Rebbi Yose ben Rebbi Abun said, both are about information. If he was informed that a relative died the day before, he immerses himself and eats sancta; if he was informed that bones were collected the day before, he immerses himself and eats sancta¹³⁵But in the evening of the day itself only Pesaḥ may be eaten, not sancta in general..

תַּנֵּי. הַמַּעֲבִיר אָרוֹן מִמָּקוֹם לְמָקוֹם. אֵין בּוֹ מִשּׁוּם לִיקוּטֵי עֲצָמוֹת. אָמַר רִבִּי אָחָא. הָדָא דְאַתְּ אָמַר בְּאָרוֹן שֶׁלְאֶבֶן. אֲבָל בְּאָרוֹן שֶׁלְעֵץ יֵשׁ בּוֹ מִשֵּׁם לִיקוּטֵי עֲצָמוֹת. אָמַר רִבִּי יוֹסֵה. וְאֲפִילוּ בְאָרוֹן שֶׁלְעֵץ אֵין בּוֹ מִשּׁוּם לִיקוּטֵי עֲצָמוֹת. אֵי זֶהוּ לִיקוּט עֲצָמוֹת. הַמַּעֲבִירָן בָּאֶפִּיקַרֵיסִין מִמָּקוֹם לְמָקוֹם. רִבִּי חַגַּיי בְשֵׁם רִבִּי זְעוּרָה. לִיקוּט עֲצָמוֹת כִּשְׁמוּעָן. וְתַנֵּי כֵן. לִיקוּט עֲצָמוֹת מְלַקֵּט עֶצֶם עֶצֶם מִשֶׁיִּתְאַכֵּל הַבָּשָׂר. תַּנֵּי. אֵין שְׁמוּעָה לְלִיקוּט עֲצָמוֹת. אָמַר רִבִּי חַגַּי. וְהוּא שֶׁשָּׁמַע לְמָחָר. אֲבָל אִם שָׁמַע בוֹ בַיּוֹם יֵשׁ שְׁמִיעָה לְלִיקוּט עֲצָמוֹת. וְיֵשׁ שִׁיעוּר לְלִיקוּט עֲצָמוֹת. תַּנָּא נִיקוֹמַכַי קוֹמֵי רִבִּי זְעוּרָה. אֵין שִׁיעוּר לְלִיקוּט עֲצָמוֹת. כְהָדָא רִבִּי מָנָא הוֹרֵי לְרִבִּי הִלֵּל דְּכִיפְרָא לִקרוֹעַ וּלְהִתְאַבֵּל כְּרִבִּי אָחָא. וְשֶׁלֹּא לְהִיטַּמּוֹת כְּרִבִּי יוֹסֵי. תַּנֵּי. לִיקוּטֵי עֲצָמוֹת אֵין אוֹמְרִין עֲלֵיהֶן קִינִּים וְנֶהִי. וְאֵין אוֹמְרִין עֲלֵיהֶן לֹא בִרְכֹת אֲבֵלִים וְלֹא תַנְחוּמֵי אֲבֵלִים. אֵילּוּ הֵן בִּרְכֹת אֲבֵילִים. מַה שֶׁהֵן אוֹמְרִים בְּבֵית הַכְּנֶסֶת. אֵילּוּ הֵן תַּנְחוּמֵי אֲבֵלִים. מַה שֶׁהֵן אוֹמְרִים בַּשּׁוּרָה. תַּנֵּי. אֲבָל אוֹמְרִין עֲלֵיהֶן דְּבָרִים. מָהוּ דְבָרִים. רַבָּנִן דְּקַיְסָריִן אָֽמְרִין. קִילּוּסִין. ¹³⁶This text is from Moˋed qaṭan 1:5 (מ). There also exists a Genizah text for most of the Halakhah there. It was stated: If a person transports a casket from place to place the rules¹³⁷Prescribing mourning rites. of collecting bones do not apply. Rebbi Aḥa said, that only is about a stone sarcophagus. But to a wooden casket the rules of collecting bones do apply. Rebbi Yose said, even to a wooden casket the rules of collecting bones do not apply. When is there collecting bones? If one transports them in a striped garment¹³⁸Greek ἐπικάρσιον, τό. from place to place. Rebbi Haggai in the name of Rebbi Zeˋira: Collecting bones [is] what it means¹³⁹The rules apply only to the act of collecting bones, not of transporting.. And it was stated thus: In collecting bones one collects them bone by bone after the flesh has decomposed. It was stated: There is no information¹⁴⁰No prescribed mourning rites when one is informed of the act. about collecting bones. Rebbi Ḥaggai said, that is if he was informed the next day. But on the day itself there is information about collecting bones. Is there a minimum for collecting bones? Nikomachos stated before Rebbi Zeˋira: There is no minimum about collecting bones. About this, Rebbi Mana instructed Rebbi Hillel from Kifra to tear and mourn following Rebbi Aḥa but not to defile himself following Rebbi Yose¹⁴¹R. Hillel was a Cohen; he was instructed to follow R. Aḥa to observe mourning rites when his parents’ bone were brought in ossuaries but not to violate the biblical rules which prohibit a Cohen from becoming impure in the impurity of the dead except for the burial of close relatives. The rules spelled out by R. Aḥa are purely rabbinic.. It was stated: When collecting bones one does not recite lamentations and dirges; one recites neither the blessings for mourners nor the consolations for mourners. These are blessings for mourners: what is recited in the synagogue. These are consolations of mourners, what is said in the row¹⁴²After the burial the people attending form two rows between which the mourners walk and are greeted with a wish that “the Omnipresent may console you with all the mourners of Zion and Jerusalem.”. It was stated: But one says words. What are words? The rabbis of Caesarea are saying, eulogies¹⁴³קִילוּס “praise” is derived from Greek καλῶς! “beautiful, excellent”. For the use as “eulogy” compare καλολογέω, same as ἐυλογέω (E. G.)..

מַה טַעֲמוֹן דְּבֵית שַׁמַּי. אַתֶּ֖ם וּשְׁבִיכֶֽם. מַה אַתֵּם לֹא נִטִמֵאתֶם עַד שֶׁנִּכְנַסְתֶּם לַבְּרִית. אַף שְׁבִיכֶם לֹא נִטְמְאוּ עַד שֶׁנִּכְנַס לַבְּרִית. מַה טַעֲמוֹן דְּבֵית הִלֵּל. אַתֶּ֖ם וּשְׁבִיכֶֽם. מַה אַתֵּם טְעוּנִין הַזָּייָה בַשְּׁלִישִׁי וּבַשְּׁבִיעִי. אַף שְׁבִיכֶם טְעוּנִין הַזָּייָה בַשְּׁלִישִׁי וּבַשְּׁבִיעִי. וְאֵינוֹ מְחוּוָר. דְּאָמַר רַב חִייָה בַּר יוֹסֵף גִּידּוּל בַּר בִּנְיָמִן בְּשֵׁם רַב. מּוֹדֵיי בֵית הִלֵּל שֶׁאִם עָבַר וְזָרַק אֶת הַדָּם שֶׁהוּרְצָה. What is the reason of the House of Shammai? You and your captives¹⁴⁴Num. 31:19, speaking of the captive Midianite women.. Since you could not be impure before you entered the covenant, also your captives cannot be impure before they enter the covenant¹⁴⁵While it seems from the text there that a Gentile corpse imparts impurity of the dead by touch, it is clear that a living Gentile cannot biblically be impure; the impurities attributed to Gentiles are of purely rabbinic character and must be disregarded in matters of conversions. Sifry Num. # 157 notes that mention of the captives in relation to impurity implies that these had to be converted.. What is the reason of the House of Hillel? You and your captives. Since you need sprinkling on the third and seventh {days}, so your captives need sprinkling on the third and seventh {days}. But it is not logically consistent¹⁴⁶There is no claim that the restrictive practice of the House of Hillel is biblical., since Rav Ḥiyya bar Joseph, Giddul bar Benjamin said in the name of Rav: The House of Hillel agree that if he transgressed and poured the blood, that it is accepted.

נָזִיר שֶׁנִּיטְמָא בִסְפֵק רְשׁוּת הַיָּחִיד [וְאֵינוּ] בַפֶּסַח. רִבִּי הוֹשַׁעְיָה רַבָּה אָמַר. הַנָּזִיר מְגַלֵּחַ. רִבִּי יוֹחָנָן אָמַר. אֵין הַנָּזִיר מְגַלֵּחַ. דְּתַנִּינָן תַּמָּן. כָל־טוּמְאָה מִן הַמֵּת שֶׁהַנָּזִיר מְגַלֵּחַ עָלֶיהָ [חַייָבִין עָלֶיהָ] (וְ)עַל בִּיאַת הַמִּקְדָּשׁ. וְכָל־טוּמְאָה מִן הַמֵּת שֶׁאֵין הַנָּזִיר מְגַלֵּחַ עָלֶיהָ [אֵין חַייָבִין עָלֶיהָ] (וְ)עַל בִּיאַת הַמִּקְדָּשׁ. הַיי דִינוֹ סָפֵק. רִבִּי יוֹחָנָן אָמַר. רֹאשָׁה דְפִירְקָא. רִבִּי הוֹשַׁעְיָה רַבָּה אָמַר. הָהֵן דְּהָכָא. יָחִיד שֶׁנִּיטְמָא בִסְפֵק רְשׁוּת הַיָּחִיד בַפֶּסַח. רִבִּי הוֹשַׁעְיָה רַבָּה אָמַר. יִידָּחֶה לְפֶסַח שֵׁינִי. רִבִּי יוֹחָנָן אָמַר. מְשַׁלְּחִין אוֹתוֹ לְדֶרֶךְ רְחוֹקָה. וָאַתְיָא כַיי דָמַר רִבִּי יוֹחָנָן. נִיטְמָא בְטוּמְאַת בֵּית פְּרָס. מְשַׁלְּחִין אוֹתוֹ דֶרֶךְ רְחוֹקָה. צִיבּוּר שֶׁנִּיטְמָא בִסְפֵק רְשׁוּת הַיָּחִיד בַפֶּסַח. רִבִּי יוֹחָנָן אָמַר. יַעֲשׂוּ בִסְפֵיקָן. רִבִּי הוֹשַׁעְיָה רַבָּה אָמַר. יַיעֲשׂוּ בְטוּמְאָה. (אוֹמֵר) [אוֹף] רִבִּי הוֹשַׁעְיָה [מוֹדֶה] שֶׁיַּעֲשׂוּ בִסְפֵיקָן. לֹא אָמַר רִבִּי הוֹשַׁעְיָה אֶלָּא לְחוֹמַרִין. ¹⁴⁷This paragraph is a reformulation of one in Nazir 8:1 (Notes 56–63) but, as the quotes in the paragraph show clearly, the source is Nazir, in contrast to the next paragraph which in Nazir is a copy from Pesaḥim. A nazir who became impure by a doubt relating to a private domain¹⁴⁸The general principle is that a doubt about impurity arising in a private domain is treated as certain impurity, in the public domain as certain purity. The rule becomes void if the character of the place itself is doubtful. (on Oassover) [not related to the Pesaḥ.¹⁴⁹The scribe wrote “on Pesaḥ” and the corrector inserted “not”. Both words should be deleted.] The great Rebbi Hoshaia said, the nazir shaves. Rebbi Joḥanan said, the nazir does not shave¹⁵⁰The essence of a vow of nazir is that the person must let his hair grow, abstain from all products of the vine, and avoid any impurity of the dead. If he should become impure in this impurity, he has to shave, bring required sacrifices, and start his nezirut all over again., since we have stated there¹⁵¹Mishnah Nazir 7:4. In Mishnah 7:2 it is explained that the Nazir shaves only if the cause of the impurity is a verified part of a corpse; the cases of doubt enumerated in Mishnah 7:3 are excluded. The liability for entering the Sanctuary in impurity is for a sacrifice if inadvertent or for extirpation if intentional.: “For any impurity caused by a corpse for which the nazir shaves, [one is liable] if entering the Sanctuary, but any impurity caused by a corpse for which the nazir does not shave, [one is not liable] if entering the Sanctuary.” What kind of doubt? Rebbi Joḥanan said, the start of the Chapter¹⁵²Mishnah Nazir 8:1: A person saw that one of two nezirim became impure but he cannot identify whom he saw. Then there certainly is impurity but it is not known to whom it refers.. The great Rebbi Hoshaia said, the one here¹⁵³One of the cases of Mishnah Nazir 7:3, where t is not known whether actually impurity was created.. A person who became impure by a doubt relating to a private domain for the Pesaḥ. Rebbi Hoshaia said, he should be pushed to the Second Pesaḥ. Rebbi Joḥanan said, one sends him on a far journey¹⁵⁴For him also the person has to bring the Second Pesaḥ, but he holds that like any other sacrifice it may be brought for a certain, rather than a possible, obligation.. This follows what Rebbi Joḥanan said, if he became impure by the impurity of the broken field¹⁵⁵A field which contained a grave ploughed under. Not only is the suspected place of the grave impure by biblical standards but the entire field is rabbinically impure since the plough might have caught a bone and transported it to another part of the field., one sends him on a far journey. The community who became impure by a doubt relating to a private domain on Passover. Rebbi Joḥanan said, they should present it in their doubt¹⁵⁶If the majority of the public is certainly impure, all Pesaḥim are made in impurity. If the majority is in doubt whether they are impure, the pure minority brings their offerings in purity and the possibly impure majority theirs in possible impurity.. Does the great Rebbi Hoshaia say, it should be made in impurity? Rebbi Hoshaia (said) [also agrees] that it should be presented in their doubt; what Rebbi Hoshaia said referred only to restrictions.

רִבִּי יוֹחָנָן בְשֵׁם רִבִּי בְּנָייָה. יִשְׂרָאֵל עָרֵל מַזִּין עָלָיו. שֶׁכֵּן מָצָאנוּ שֶׁקִּיבְּלוּ אֲבוֹתֵינוּ בַּמִּדְבָּר הַזָּייָה עֲרֵלִים. אָמַר רַב חִסְדָּא. אַתְיָא כְמָאן דְּאָמַר. בְּאַחַד עָשְׂר מָלוּ. בְּרַם כְּמָאן דְּאָמַר. בָּעֲשִׂירִי מָלוּ. לֹא קִיבְּלוּ הַזָּייָה עֲרֵלִים. אָמַר רִבִּי אָבוּן. מִכָּל־מְקוֹם לֹא מָנוּ לַהַזָּייָה עֲרֵילִים. רִבִּי לָֽעְזָר בְשֵׁם רִבִּי חֲנִינָה. מַעֲשֶׂה בְכֹהֵן עָרֵל שֶׁהִיזְּה וְהוּכְשְׁרוּ הַזִּיּוֹתָיו. וְתַנֵּי כֵן. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. אִיסְרַטִיוֹטוֹת הָיוּ שׁוֹמְרִין צִירִין בִּירוּשָׁלֵם וְטָֽבְלוּ וְאָֽכְלוּ פִסְחֵיהֶן לָעֶרֶב. Rebbi Joḥanan in the name of Rebbi Benaiah: One sprinkles on an uncircumcised Jew¹⁵⁷The position of the House of Hillel in the Mishnah is rejected. It is asserted that the uncircumcised can purify himself from the impurity and, being circumcised later, participate in the Pesaḥ celebration as asserted by the House of Shammai., for we find that our forefathers in the desert¹⁵⁸Not in the desert, but after crossing the Jordan on the 10^th of Nisan (Jos. 4:19). They were then circumcised (Jos. 5:2–8) and celebrated the Pesaḥ on the 14^th (Jos. 5:10). received sprinkling when uncircumcised. Rav Ḥisda said, following him who said that they circumcised on the eleventh¹⁵⁹If they were circumcised on the 11^th they had to be sprinkled on the 10^th, when they still were uncircumcised, in order to become pure on the 14^th.. But for him who said that they circumcised on the tenth, they did not count sprinkling when uncircumcised. Rebbi Abun said, did they not have to count for sprinkling when uncircumcised in any case¹⁶⁰Rav Ḥisda’s argument has to be rejected since if sprinkling on an uncircumcised person is ineffective, the underlying counting (of the third, seventh days) also must be ineffective. But for the Pesaḥ on the 14th, the counting had to start on the 7th, when according to the biblical text everybody (except Joshua, Caleb, and possibly Levites and/or Priests) were uncircumcised. He will hold that the first Passover in Canaan was held in impurity. This argument, represented in the Babli, loc. cit., by Mar Zuṭra, there is rejected by Rav Ashi.? Rebbi Eleazar in the name of Rebbi Ḥanina: It happened that an uncircumcised Cohen sprinkled¹⁶¹In Nazir: “he was sprinkled” (passive voice). and the sprinklings were declared valid. It was stated so: Rebbi Eliezer ben Jacob says, there were soldiers¹⁶²Greek στρατιώτης, ὁ. and gate keepers in Jerusalem who immersed themselves and ate their Pesaḥ in the evening¹⁶³They were Gentiles who converted to Judaism, were circumcised, immersed themselves in a miqweh on the 14th of Nisan, and participated in Passover, not needing cleansing by sprinkling following the House of Shammai.