## Pesachim Daf 59b

###### Pesachim 59b:1
[Pesachim 59b:1](https://torahapp.org/share/book/Pesachim/r/59b:1)

״וְהֶעֱלָה הַכֹּהֵן אֶת הָעוֹלָה״ — שֶׁהֶעֱלָהּ כְּבָר.

**William Davidson Edition - English:**
**“And the priest shall offer the burnt-offering”** (Leviticus 14:20); this is interpreted as referring to the burnt-offering **that has already been offered.** From here it is derived that the leper achieves atonement even if the standard order is reversed and the burnt-offering is brought before the sin-offering.


###### Pesachim 59b:2
[Pesachim 59b:2](https://torahapp.org/share/book/Pesachim/r/59b:2)

אֲמַר לֵיהּ רַב שֶׁמֶן בַּר אַבָּא לְרַב פָּפָּא: לְדִידָךְ, דְּאָמְרַתְּ מַעֲלֶהָ וּמְלִינָהּ בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ, קַיָּימִין וְעָבְדִינַן מִילְּתָא לְכֹהֲנִים דְּאָתוּ בַּהּ לִידֵי תַקָּלָה, דְּסָבְרִי דְּיוֹמֵיהּ הוּא וְאָתוּ לְאַקְטוֹרֵי! אֲמַר לֵיהּ: כֹּהֲנִים זְרִיזִין הֵן.

**William Davidson Edition - English:**
**Rav Shemen bar Abba said to Rav Pappa: According to your** opinion, **that you said he brings them up and leaves them overnight at the top of the altar, do we stand and perform an action for the priests whereby they may come to a mishap. As they** may **think that** these fats are from offerings brought on **that day, and** so **they may burn them** that day, although these fats must be left until the next day. **He said to him: Priests are vigilant** and may be relied upon to avoid that mistake and to warn their fellow priests to be careful as well.


###### Pesachim 59b:3
[Pesachim 59b:3](https://torahapp.org/share/book/Pesachim/r/59b:3)

אֲמַר לֵיהּ רַב אָשֵׁי לְרַב כָּהֲנָא, וְאָמְרִי לַהּ רַב הוּנָא בְּרֵיהּ דְּרַב נָתָן לְרַב פָּפָּא: וְהָא כַּמָּה דְּלָא מִתְקַטְּרִי אֵמוּרִין כֹּהֲנִים לָא מָצוּ אָכְלִי בָּשָׂר, דְּתַנְיָא: יָכוֹל יְהוּ כֹּהֲנִים רַשָּׁאִין בְּחָזֶה וָשׁוֹק קוֹדֶם הַקְטָרַת אֵמוּרִין, תַּלְמוּד לוֹמַר: ״וְהִקְטִיר הַכֹּהֵן אֶת הַחֵלֶב הַמִּזְבֵּחָה״, וַהֲדַר: ״וְהָיָה הֶחָזֶה לְאַהֲרֹן וּלְבָנָיו״.

**William Davidson Edition - English:**
**Rav Ashi said to Rav Kahana, and some say it Rav Huna, son of Rav Natan,** said **to Rav Pappa: But, isn’t** it the case that **as long as the sacrificial parts** of the sin-offering **have not been burned** on the altar, **the priests may not eat the meat? As it was taught** in a *baraita* with regard to peace-offerings: I **might** have thought **that the priests would be permitted** to eat **the breast and thigh,** which are designated for them from the peace-offering, **prior to burning the sacrificial parts** of the offering on the altar. **Therefore, the verse states: “And the priest shall burn the fat upon the altar,** and the breast shall be for Aaron and his sons” (Leviticus 7:31). From here it is derived that the priest is first obligated to burn the fat, **and** only **then: “The breast shall be for Aaron and his sons.**


###### Pesachim 59b:4
[Pesachim 59b:4](https://torahapp.org/share/book/Pesachim/r/59b:4)

וְכַמָּה דְּכֹהֲנִים לָא אָכְלִי בָּשָׂר בְּעָלִים לָא מִתְכַּפְּרִי, דְּתַנְיָא: ״וְאָכְלוּ אוֹתָם אֲשֶׁר כֻּפַּר בָּהֶם״, מְלַמֵּד שֶׁהַכֹּהֲנִים אוֹכְלִים וּבְעָלִים מִתְכַּפְּרִין!

**William Davidson Edition - English:**
**And,** in addition, **as long as the priests have not eaten the meat** of the offering, **the owners** of the offering **have not achieved** complete **atonement, as it was taught** in a *baraita* that the verse: **“And they shall eat those things with which atonement was made** to consecrate them, to sanctify them; but a stranger shall not eat of them for they are sacred” (Exodus 29:33), **teaches that the priests eat, and** consequently **the owners** of the offerings **achieve atonement.** If so, how can one who lacks atonement achieve atonement that day when the priests may not eat the meat of his sin-offering until the sacrificial parts are burned the next day?


###### Pesachim 59b:5
[Pesachim 59b:5](https://torahapp.org/share/book/Pesachim/r/59b:5)

אֲמַר לֵיהּ: כֵּיוָן דְּלָא אֶפְשָׁר — עֲשָׁאוּם כְּמִי שֶׁנִּטְמְאוּ אוֹ שֶׁאָבְדוּ. דְּתַנְיָא: יָכוֹל נִטְמְאוּ אֵמוּרִין אוֹ שֶׁאָבְדוּ לֹא יְהוּ כֹּהֲנִים זַכָּאִין בְּחָזֶה וָשׁוֹק — תַּלְמוּד לוֹמַר: ״וְהָיָה הֶחָזֶה לְאַהֲרֹן וּלְבָנָיו״, מִכׇּל מָקוֹם.

**William Davidson Edition - English:**
**He said to him: Since it is impossible** to complete the offering any other way, due to the positive *mitzva* of completion, **they rendered** these sacrificial parts **as ones that became ritually impure or were lost.** In those cases, it is permitted for priests to eat their portions. **As it was taught** in a *baraita*: I **might** have thought that **if the sacrificial parts became ritually impure or were lost, the priests would not be entitled to the breast and thigh,** the eating of which ordinarily depends upon burning the sacrificial parts on the altar. Therefore, **the verse states: “And the breast shall be for Aaron and his sons”** (Leviticus 7:31), which indicates that **in any event** it is an absolute gift, even if some of the accompanying rites were not performed in the proper manner.


###### Pesachim 59b:6
[Pesachim 59b:6](https://torahapp.org/share/book/Pesachim/r/59b:6)

רַב כָּהֲנָא רָמֵי: כְּתִיב ״לֹא יָלִין חֵלֶב חַגִּי עַד בֹּקֶר״ — עַד בּוֹקֶר הוּא דְּלָא יָלִין, הָא כׇּל הַלַּיְלָה כּוּלָּהּ יָלִין. וּכְתִיב: ״וְהִקְטִיר עָלֶיהָ חֶלְבֵי הַשְּׁלָמִים״ — עָלֶיהָ הַשְׁלֵם כׇּל הַקָּרְבָּנוֹת כּוּלָּן!

**William Davidson Edition - English:**
**Rav Kahana raised a contradiction: It is written** in one verse: **“Neither may the fat of My festive-offering remain overnight until morning”** (Exodus 23:18), which indicates **that** the fat **may not remain overnight** and **into the morning** hours, **but it may remain all through the night.** However, in another verse **it is written: “And he shall burn upon it the fat of the peace-offerings”** (Leviticus 6:5), and it is interpreted: **Upon it you shall complete all the offerings,** which indicates that the fats of all the offerings brought during the day must be burned before the daily afternoon offering.


###### Pesachim 59b:7
[Pesachim 59b:7](https://torahapp.org/share/book/Pesachim/r/59b:7)

הוּא מוֹתֵיב לַהּ וְהוּא מְפָרֵק לַהּ, כְּשֶׁנִּתּוֹתְרוּ.

**William Davidson Edition - English:**
Rav Kahana **raised the objection and he resolved it:** The verse which indicates that the fat may remain all through the night is referring to fats that **were left over** after the blood was sprinkled during the day, after the daily morning offering, and there was no opportunity to offer them on the altar before the daily afternoon offering. Although ideally they should be offered on the altar before the daily afternoon offering, if they were left over, they may be offered until morning.


###### Pesachim 59b:8
[Pesachim 59b:8](https://torahapp.org/share/book/Pesachim/r/59b:8)

רָמֵי לֵיהּ רַב סָפְרָא לְרַב: כְּתִיב ״לֹא יָלִין לַבֹּקֶר זֶבַח חַג הַפָּסַח״ — לַבֹּקֶר הוּא דְּלֹא יָלִין, הָא כׇּל הַלַּיְלָה יָלִין. וְהָכְתִיב: ״עוֹלַת שַׁבָּת בְּשַׁבַּתּוֹ״ — וְלֹא עוֹלַת חוֹל בְּשַׁבָּת, וְלֹא עוֹלַת חוֹל בְּיוֹם טוֹב!

**William Davidson Edition - English:**
Similarly, **Rav Safra raised a contradiction before Rav:** In one verse **it is written: “Neither shall the sacrifice of the feast of Passover be left over until morning”** (Exodus 34:25), from which it can be inferred that **it may not remain overnight** and **into the morning** hours, **but it may remain all through the night.** Accordingly, the fats of a Paschal lamb that was slaughtered on a weekday Passover eve may be offered on the altar on the night of the Festival. **However,** elsewhere **it is written: “The burnt-offering of each Shabbat on its own Shabbat** in addition to the continual burnt-offering and its libation” (Numbers 28:10), from which it is derived that **the burnt-offering of a weekday is not offered on Shabbat, and the burnt-offering of a weekday is not offered on a Festival.** Therefore, it should be prohibited to burn the fats of the Paschal lamb on the altar on the Festival, as it is a weekday offering and consequently may not be offered on a Festival.


###### Pesachim 59b:9
[Pesachim 59b:9](https://torahapp.org/share/book/Pesachim/r/59b:9)

אֲמַר לֵיהּ: כְּבָר רַמְיַיהּ נִיהֲלֵיהּ רַב אַבָּא בַּר חִיָּיא לְרַבִּי אֲבָהוּ, וְשַׁנִּי לֵיהּ: הָכָא בְּאַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת עָסְקִינַן, דְּחֶלְבֵי שַׁבָּת קְרֵיבִין בְּיוֹם טוֹב.

**William Davidson Edition - English:**
Rav **said to him: Rav Abba bar Ḥiyya already raised** this **contradiction before Rabbi Abbahu, and he answered him: Here,** in the verse that says that the fat may not remain overnight and into the morning hours but it may remain on the altar all through the night, **we are dealing with** a case where **the fourteenth** of Nisan **occurs on Shabbat, as the fats of a Shabbat** offering **may be sacrificed** on the altar **on a Festival.** It is only in that specific case that the fats of the Paschal lamb may be burned on the night of the Festival.


###### Pesachim 59b:10
[Pesachim 59b:10](https://torahapp.org/share/book/Pesachim/r/59b:10)

אֲמַר לֵיהּ: מִשּׁוּם דְּחֶלְבֵי שַׁבָּת קְרֵיבִין בְּיוֹם טוֹב, אֲנַן נֵיקוּ וְנֵימָא לֵיהּ דְּהַאי קְרָא בְּאַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת הוּא דִּכְתִיב? אֲמַר לֵיהּ: שִׁבְקֵיהּ לִקְרָא, דְּהוּא דָּחֵיק וּמוֹקֵים אַנַּפְשֵׁיהּ.

**William Davidson Edition - English:**
**He said to him: Because the fats of Shabbat** offerings **may be sacrificed on a Festival, shall we arise and say that this verse is written** exclusively **with regard to** the special case of **the fourteenth** of Nisan **that occurs on Shabbat,** and not with regard to the standard case? **He said to him: Leave** the interpretation of **this verse alone, since it compels itself to be established** as referring exclusively to this special case, because the contradiction needs to be resolved in some manner.


###### Pesachim 59b:11
[Pesachim 59b:11](https://torahapp.org/share/book/Pesachim/r/59b:11)

**מַתְנִי׳** הַפָּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ, וְקִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמוֹ, אוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, אוֹ שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ — פָּסוּל.

**William Davidson Edition - English:**
**MISHNA:** **The Paschal lamb that** the priest **slaughtered not for its** own **purpose,** i.e., at the time of slaughter he said that his intent was to slaughter it as a different offering, e.g., a peace-offering or burnt-offering, rather than as a Paschal lamb; or if the priest **received** the blood, or **carried** the blood to the altar, or **sprinkled** the blood on the altar while saying that it was **not for the purpose** of the Paschal lamb; **or** if the priest performed the rites both **for its** own **purpose and not for its** own **purpose; or not for its** own **purpose and for its** own **purpose;** in all these cases, the Paschal lamb is **disqualified.**


###### Pesachim 59b:12
[Pesachim 59b:12](https://torahapp.org/share/book/Pesachim/r/59b:12)

כֵּיצַד לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ? לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ — לְשֵׁם שְׁלָמִים וּלְשֵׁם פֶּסַח.

**William Davidson Edition - English:**
**How** does one perform the rites **for its** own **purpose and not for its** own **purpose?** It is in a case where the priest said that his intent is **for the purpose of the Paschal lamb and for the purpose of a peace-offering.** And how does one perform rites **not for its** own **purpose and for its** own **purpose?** It is in a case where the priest says that the offering is **for the purpose of a peace-offering and for the purpose of a Paschal lamb.**


###### Pesachim 59b:13
[Pesachim 59b:13](https://torahapp.org/share/book/Pesachim/r/59b:13)

**גְּמָ׳** בָּעֵי רַב פָּפָּא: בַּעֲבוֹדָה אַחַת תְּנַן, אוֹ בִּשְׁתֵּי עֲבוֹדוֹת תְּנַן?

**William Davidson Edition - English:**
**GEMARA:** **Rav Pappa raised a dilemma:** The mishna says: For its own purpose and not for its own purpose. **Did we learn** in the mishna concerning a case where the priest had both intentions while performing **one rite,** i.e., he stated both intentions while slaughtering? **Or, did we learn** in the mishna concerning a case where the priest had the two intentions while performing **two rites,** i.e., during one rite he said that it was for its own purpose and in another of the four rites he said that it was not for its own purpose?


###### Pesachim 59b:14
[Pesachim 59b:14](https://torahapp.org/share/book/Pesachim/r/59b:14)

בַּעֲבוֹדָה אַחַת תְּנַן וְרַבִּי יוֹסֵי הִיא, דְּאָמַר: אַף בִּגְמַר דְּבָרָיו אָדָם נִתְפָּס.

**William Davidson Edition - English:**
Rav Pappa elaborates on the difference between these two different explanations. Shall we say that **we learn** in the mishna **with regard to one rite,** and therefore our mishna **is** in accordance with the opinion of **Rabbi Yosei, who said that a person is held** accountable **even for the conclusion of his statement?** Rabbi Yosei and Rabbi Meir disagree in the case of one who says: This animal is a burnt-offering and a peace-offering. Rabbi Yosei says that not only the beginning but also the conclusion of his statement is significant, and the animal has been consecrated as both a burnt-offering and a peace-offering. It is therefore unfit to be offered on the altar; rather, it must be sold when it develops a defect and the money used to purchase animals for both a burnt-offering and a peace-offering. And similarly in the case of our mishna, where the priest says that his intent is for the purpose of a Paschal lamb and for the purpose of a peace-offering, Rabbi Yosei would say that the animal has been slaughtered for both a Paschal lamb and a peace-offering, and is therefore disqualified.


###### Pesachim 59b:15
[Pesachim 59b:15](https://torahapp.org/share/book/Pesachim/r/59b:15)

דְּאִי רַבִּי מֵאִיר — הָא אָמַר: תְּפוֹס לָשׁוֹן רִאשׁוֹן,

**William Davidson Edition - English:**
**For if** our mishna is in accordance with the opinion of **Rabbi Meir,** surely **he said: Hold** one accountable for **the first expression,** and what he says after that is of no consequence. Rabbi Meir disagrees with Rabbi Yosei about the case of one who says: This animal is a burnt-offering and a peace-offering, for he maintains that the sacrifice has the status of a burnt-offering. Since the first term that he uttered was burnt-offering, the animal is consecrated as a burnt-offering, and it can no longer become a peace-offering. And similarly in the case of our mishna, where the priest says that his intent is for the purpose of a Paschal lamb and for the purpose of a peace-offering, Rabbi Meir would say that the animal has been slaughtered only for a Paschal lamb and the offering is fit.