## Pesachim Daf 64a

###### Pesachim 64a:1
[Pesachim 64a:1](https://torahapp.org/share/book/Pesachim/r/64a:1)

קַשְׁיָא מְלִיקָה אַמְּלִיקָה, קַשְׁיָא הַקְטָרָה אַהַקְטָרָה!

**William Davidson Edition - English:**
There seems to be **a contradiction between** the ruling in the first *baraita* with regard to **pinching** and the ruling in the second *baraita* with regard to **pinching.** In addition, there seems to be **a contradiction** between the ruling in the first *baraita* with regard to **burning** and the ruling in the second *baraita* with regard to **burning.** The first *baraita* rules that one who burns the sacrificial parts is included in the prohibition but that one who pinches the neck of a bird-offering is not, and the second *baraita* says the opposite.


###### Pesachim 64a:2
[Pesachim 64a:2](https://torahapp.org/share/book/Pesachim/r/64a:2)

וּלְטַעְמָיךְ, תִּיקְשֵׁי לָךְ הִיא גּוּפָא. דְּקָתָנֵי: לֹא אָמְרוּ אֶלָּא בְּפֶסַח בִּלְבַד, וַהֲדַר תָּנֵי: אֶחָד הַשּׁוֹחֵט וְאֶחָד הַזּוֹרֵק וְאֶחָד הַמּוֹלֵק וְאֶחָד הַמַּזֶּה!

**William Davidson Edition - English:**
The Gemara responds: **And according to your reasoning** that both *baraitot* refer to the same issue, **ask about** the *baraita* **itself, as** first **it teaches: They said** that this prohibition applies **only to the Paschal lamb, and then it teaches** that whether **he slaughters** the animal **or he sprinkles** the blood, **or he pinches** a bird-offering, **or he sprinkles** the blood of the bird-offering onto the altar, he is liable. Pinching and sprinkling the bird’s blood apply to bird-offerings but not to the Paschal lamb.


###### Pesachim 64a:3
[Pesachim 64a:3](https://torahapp.org/share/book/Pesachim/r/64a:3)

אֶלָּא: הָא וְהָא רַבִּי שִׁמְעוֹן. מְלִיקָה אַמְּלִיקָה לָא קַשְׁיָא: כָּאן — בְּאַרְבָּעָה עָשָׂר, כָּאן — בְּחוּלּוֹ שֶׁל מוֹעֵד. וְאִידֵּי וְאִידֵּי רַבִּי שִׁמְעוֹן הִיא.

**William Davidson Edition - English:**
**Rather,** say instead that both **this** *baraita* **and that** *baraita* express the opinion of **Rabbi Shimon.** And **there is no contradiction between** the ruling in the first *baraita* about **pinching** and the ruling in the second *baraita* about **pinching: Here,** where it says that one who pinches does not transgress, it is referring **to the fourteenth** of Nisan, while **there,** where it says that one who pinches does transgress, it is talking about **the intermediate days of the festival** of Passover. **And** both **this** *baraita* **and that** *baraita* express the opinion of **Rabbi Shimon,** who maintains that the prohibition does not apply to other sacrifices on the fourteenth of Nisan but does apply to them during the intermediate days of Passover, as explained in the mishna.


###### Pesachim 64a:4
[Pesachim 64a:4](https://torahapp.org/share/book/Pesachim/r/64a:4)

הַקְטָרָה אַהַקְטָרָה נָמֵי לָא קַשְׁיָא — תַּנָּאֵי הִיא. דְּאִיכָּא דְּמַקֵּישׁ הַקְטָרָה לִשְׁחִיטָה, וְאִיכָּא מַאן דְּלָא מַקֵּישׁ.

**William Davidson Edition - English:**
There is also **no contradiction between** the ruling in the first *baraita* about **burning** and the ruling in the second *baraita* about **burning,** as the matter **is** the subject of a dispute between ***tanna’im*** with regard to the opinion of Rabbi Shimon: **There is one who compares burning to slaughtering,** as Rav Pappa did, **and there is one who does not compare** them.


###### Pesachim 64a:5
[Pesachim 64a:5](https://torahapp.org/share/book/Pesachim/r/64a:5)

רַבִּי יְהוּדָה אוֹמֵר: אַף הַתָּמִיד וְכוּ׳. מַאי טַעְמָא דְּרַבִּי יְהוּדָה? אָמַר לָךְ: ״זִבְחִי״ — זֶבַח הַמְיוּחָד לִי, וּמַאי נִיהוּ? תָּמִיד.

**William Davidson Edition - English:**
It was stated in the mishna that **Rabbi Yehuda says:** One is liable **even for** slaughtering **the daily** afternoon **offering** on the eve of Passover with leaven in his possession. **What is the reason for Rabbi Yehuda’s** opinion? The Gemara answers: **He** could have **said to you** that the verse states: “You shall not offer the blood of My sacrifice with leavened bread” (Exodus 34:25). **“My sacrifice”** indicates **the sacrifice that is designated to Me; and what is it?** This is referring to **the daily offering,** which is a burnt-offering brought each day as part of the Temple service.


###### Pesachim 64a:6
[Pesachim 64a:6](https://torahapp.org/share/book/Pesachim/r/64a:6)

רַבִּי שִׁמְעוֹן אוֹמֵר: הַפֶּסַח בְּאַרְבָּעָה עָשָׂר וְכוּ׳. מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן? דִּכְתִיב ״זִבְחִי״ ״זִבְחִי״ תְּרֵי זִמְנֵי, קְרִי בֵּיהּ: ״זֶבַח, זְבָחַיי״.

**William Davidson Edition - English:**
It was further stated in the mishna that **Rabbi Shimon says: On the fourteenth** of Nisan one is liable for sacrificing **the Paschal lamb** with leaven in his possession, but he is not liable for sacrificing other offerings with leaven; however, during the Festival one is liable for sacrificing any offering with leaven in his possession. The Gemara asks: **What is the reason for Rabbi Shimon’s** opinion? The Gemara answers: **As it is written: “My sacrifice [*zivḥi*],” “My sacrifice [*zivḥi*],” two times,** as first it is written: “You shall not offer the blood of My sacrifice [*zivḥi*] with leavened bread” (Exodus 23:18) and then it is written again: “You shall not offer the blood of My sacrifice [*zivḥi*] with leavened bread” (Exodus 34:25). If the two instances of the word *zivḥi* are combined, their letters may be rearranged to **read: A sacrifice [*zevaḥ*],** and: **My sacrifices [*zevaḥai*].** This indicates that the law applies both to the Paschal lamb and to the rest of the sacrifices.


###### Pesachim 64a:7
[Pesachim 64a:7](https://torahapp.org/share/book/Pesachim/r/64a:7)

לְמַאי הִלְכְתָא פַּלְגִינְהוּ רַחֲמָנָא מֵהֲדָדֵי וְלָא כְּתַב ״זְבָחַיי״? לְמֵימַר: בִּזְמַן דְּאִיכָּא זֶבַח — לָא מִחַיַּיב אַזְּבָחַיי. בִּזְמַן דְּלֵיכָּא זֶבַח — מִחַיַּיב אַזְּבָחַיי.

**William Davidson Edition - English:**
**To** teach **what *halakha* does the Merciful One divide them** from one another **and not** explicitly **write: My sacrifices?** It was **to say** that **at the time when there is a sacrifice,** meaning at the time of the Paschal lamb, as mentioned in the continuation of the verse, **one is not liable for My sacrifices.** On the eve of Passover, when the Paschal lamb is brought, there is no liability for offering other sacrifices with leaven. However, **at a time when there is no sacrifice,** during the festival of Passover, **one is liable** for slaughtering any of **My sacrifices** with leaven in his possession.


###### Pesachim 64a:8
[Pesachim 64a:8](https://torahapp.org/share/book/Pesachim/r/64a:8)

וּבַמּוֹעֵד לִשְׁמוֹ פָּטוּר וְכוּ׳. טַעְמָא דְּשֶׁלֹּא לִשְׁמוֹ, הָא סְתָמָא — פָּטוּר.

**William Davidson Edition - English:**
It was taught in the mishna that according to Rabbi Shimon, if one sacrificed a Paschal lamb **during** the intermediate days of **the Festival for its** own **purpose** as a Paschal lamb, **one is exempt** from liability if he had leaven in his possession during the time of the slaughter, as it is an invalid offering. However, if he sacrificed it for a different purpose, he is liable, because a Paschal lamb that is slaughtered at a time other than Passover eve is valid as a peace-offering. The Gemara analyzes this ruling: **The reason** he is liable is **that** he slaughtered it explicitly **for a different purpose; but** had he slaughtered it **without** specific **intent** he would be **exempt,** because the offering would be disqualified. Unless he specifically states otherwise, the animal retains its status as a Paschal lamb and is subsequently disqualified because it is not the proper time to sacrifice a Paschal lamb.


###### Pesachim 64a:9
[Pesachim 64a:9](https://torahapp.org/share/book/Pesachim/r/64a:9)

אַמַּאי? פֶּסַח בִּשְׁאָר יְמוֹת הַשָּׁנָה שְׁלָמִים הָוֵי! שָׁמְעַתְּ מִינַּהּ פֶּסַח בִּשְׁאָר יְמוֹת הַשָּׁנָה בָּעֵי עֲקִירָה!

**William Davidson Edition - English:**
The Gemara expresses surprise: **Why** must he expressly state that he is sacrificing it as a different offering? Isn’t **a Paschal lamb** sacrificed **during the rest of the days of the year** presumed to be **a peace-offering?** There should be no need to state explicitly that it is a different offering. **Learn from this that a Paschal lamb** sacrificed **on the rest of the days of the year requires uprooting,** i.e., one must explicitly declare that he is sacrificing the offering as a peace-offering, and not as a Paschal lamb.


###### Pesachim 64a:10
[Pesachim 64a:10](https://torahapp.org/share/book/Pesachim/r/64a:10)

אָמַר רַבִּי חִיָּיא בַּר גַּמְדָּא: נִזְרְקָה מִפִּי חֲבוּרָה, וְאָמְרוּ: כְּגוֹן שֶׁהָיוּ בְּעָלִים טְמֵאֵי מֵת, וְנִדְחִין לְפֶסַח שֵׁנִי, דִּסְתָמֵיהּ לְשׁוּם פֶּסַח קָאֵי.

**William Davidson Edition - English:**
**Rabbi Ḥiyya bar Gamda said:** A group of scholars were studying this issue and **it emerged from the group,** that is, one of the scholars made a statement with which the rest of them agreed, and it was subsequently forgotten who had made the statement, **and they said** as follows: We are dealing here with a case **where the owners** of the offering **were ritually impure** with impurity imparted **by a corpse** during the first Passover, **and they were deferred to the second Passover.** A person who was ritually impure or on a distant journey and therefore failed to bring the Paschal lamb at its proper time on the fourteenth of Nisan must compensate by bringing the offering on the fourteenth of Iyyar. In such a situation, the offering **presumably stands** to be sacrificed **as a Paschal lamb,** and it does not automatically become a peace-offering unless its owners explicitly declare it as such. However, this would not be true of other Paschal lambs after the time to offer the Paschal lamb has passed.


###### Pesachim 64a:11
[Pesachim 64a:11](https://torahapp.org/share/book/Pesachim/r/64a:11)

**מַתְנִי׳** הַפֶּסַח נִשְׁחַט בְּשָׁלֹשׁ כִּתּוֹת, שֶׁנֶּאֱמַר: ״וְשָׁחֲטוּ אוֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל״, קָהָל, וְעֵדָה, וְיִשְׂרָאֵל. נִכְנְסָה כַּת הָרִאשׁוֹנָה, נִתְמַלְּאָה הָעֲזָרָה, נָעֲלוּ דַּלְתוֹת הָעֲזָרָה, תָּקְעוּ הֵרִיעוּ וְתָקְעוּ,

**William Davidson Edition - English:**
**MISHNA:** **The Paschal lamb was slaughtered in three groups,** meaning those bringing the offering were divided into three separate sets, **as it is stated: “And the whole assembly of the congregation of Israel shall slaughter it** in the afternoon” (Exodus 12:6). The verse is interpreted as referring to three groups: **Assembly, congregation, and Israel.** The procedure for sacrificing the offering was as follows: **The first group** of people sacrificing the offering **entered,** and when **the Temple courtyard became filled** with them **they closed the doors of the Temple courtyard. They sounded uninterrupted, broken, and uninterrupted** trumpet **blasts,** as was done while sacrificing any offering.


###### Pesachim 64a:12
[Pesachim 64a:12](https://torahapp.org/share/book/Pesachim/r/64a:12)

הַכֹּהֲנִים עוֹמְדִים שׁוּרוֹת שׁוּרוֹת, וּבִידֵיהֶם בְּזִיכִי כֶסֶף וּבְזִיכֵי זָהָב. שׁוּרָה שֶׁכּוּלָּהּ כֶּסֶף כֶּסֶף, וְשׁוּרָה שֶׁכּוּלָּהּ זָהָב זָהָב, לֹא הָיוּ מְעוֹרָבִין. וְלֹא הָיוּ לַבָּזִיכִין שׁוּלַיִים, שֶׁמָּא יַנִּיחוּם וְיִקָּרֵשׁ הַדָּם.

**William Davidson Edition - English:**
**The priests stood in rows** from the place of slaughter to the altar, **and in their hands** they held **bowls [*bezikhin*] of silver and bowls of gold** in order to receive the blood of the offerings. There was **a row entirely** composed of priests holding **silver** bowls, **and a row entirely** composed of priests holding **gold** bowls, as the gold and silver bowls **were not mixed** in the same row. **The bowls did not have** flat **bases** that would allow them to be put down, out of concern that **perhaps** the priests would **set them down** and forget about them **and** in the meantime **the blood would congeal** and become disqualified for sprinkling on the altar.


###### Pesachim 64a:13
[Pesachim 64a:13](https://torahapp.org/share/book/Pesachim/r/64a:13)

שָׁחַט יִשְׂרָאֵל, וְקִבֵּל הַכֹּהֵן. נוֹתְנוֹ לַחֲבֵירוֹ, וַחֲבֵירוֹ לַחֲבֵירוֹ. וּמְקַבֵּל אֶת הַמָּלֵא, וּמַחֲזִיר אֶת הָרֵיקָן. כֹּהֵן הַקָּרוֹב אֵצֶל הַמִּזְבֵּחַ זוֹרְקוֹ זְרִיקָה אַחַת כְּנֶגֶד הַיְּסוֹד.

**William Davidson Edition - English:**
**An Israelite would slaughter** the sacrifice, **and a priest would receive** the blood and immediately **hand it to another** priest standing next to him, **and the other** priest would pass it **to another.** Each priest would **receive a full** bowl of blood from the priest next to him **and return** to him **an empty** bowl being passed in the opposite direction, the contents of which had already been sprinkled on the altar. The **priest who was closest to the altar would sprinkle a single sprinkling** of blood **against the base** of the altar, i.e., against the north and west sides of the altar, where there was a base.


###### Pesachim 64a:14
[Pesachim 64a:14](https://torahapp.org/share/book/Pesachim/r/64a:14)

יָצְתָה כַּת רִאשׁוֹנָה, וְנִכְנְסָה כַּת שְׁנִיָּה. יָצְתָה שְׁנִיָּה, נִכְנְסָה שְׁלִישִׁית. כְּמַעֲשֵׂה הָרִאשׁוֹנָה כָּךְ מַעֲשֵׂה הַשְּׁנִיָּה וְהַשְּׁלִישִׁית. קָרְאוּ אֶת הַהַלֵּל. אִם גָּמְרוּ — שָׁנוּ, וְאִם שָׁנוּ — שִׁלֵּשׁוּ, אַף עַל פִּי שֶׁלֹּא שִׁלְּשׁוּ מִימֵיהֶם. רַבִּי יְהוּדָה אוֹמֵר: מִימֵיהֶם שֶׁל כַּת שְׁלִישִׁית לֹא הִגִּיעוּ לְ״אָהַבְתִּי כִּי יִשְׁמַע ה׳״, מִפְּנֵי שֶׁעַמָּהּ מוּעָטִין.

**William Davidson Edition - English:**
**The first group exited** upon completion of the rite, **and the second group entered; the second group left** upon completion of its rite, **and the third group entered. As it was done by the first** group, **so was it done by the second and third** groups. All the people standing in the Temple courtyard while the Paschal lambs were being slaughtered would **recite *hallel*. If they finished** reciting it before all the offerings were slaughtered, **they** recited it **a second time, and if they** finished reciting it **a second time, they** recited it **a third time, although** in practice **they never** recited it **a third time,** as the priests worked efficiently and finished the rite before this became necessary. **Rabbi Yehuda says: The third group never reached** even once the opening verse of the fourth chapter of *hallel*: **“I love that the Lord hears** the voice of my supplications” (Psalms 116:1), **because its people were few** and the slaughtering of all the offerings was completed during the recitation of the first three chapters.


###### Pesachim 64a:15
[Pesachim 64a:15](https://torahapp.org/share/book/Pesachim/r/64a:15)

כְּמַעֲשֵׂהוּ בַּחוֹל כָּךְ מַעֲשֵׂהוּ בַּשַּׁבָּת, אֶלָּא שֶׁהַכֹּהֲנִים מְדִיחִים אֶת הָעֲזָרָה שֶׁלֹּא בִּרְצוֹן חֲכָמִים. רַבִּי יְהוּדָה אוֹמֵר: כּוֹס הָיָה מְמַלֵּא מִדַּם הַתַּעֲרוֹבֶת, זְרָקוֹ זְרִיקָה אַחַת עַל גַּבֵּי הַמִּזְבֵּחַ. וְלֹא הוֹדוּ לוֹ חֲכָמִים.

**William Davidson Edition - English:**
**As it was done during the week, so was it done on Shabbat; only that** on Shabbat **the priests would rinse the Temple courtyard,** cleaning away the blood, **contrary to the wishes of the Sages,** as the priests did not want to veer from the weekday procedure in this regard. **Rabbi Yehuda says:** Before the floor was rinsed, a priest **would fill a cup with the blood** of the many offerings brought that day **that was** now **mixed** together on the floor and then **sprinkle it with a single sprinkling upon the altar. But the Rabbis did not agree with** Rabbi Yehuda with regard to this point.


###### Pesachim 64a:16
[Pesachim 64a:16](https://torahapp.org/share/book/Pesachim/r/64a:16)

כֵּיצַד תּוֹלִין וּמַפְשִׁיטִין? אוּנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִים בַּכְּתָלִים וּבָעַמּוּדִים שֶׁבָּהֶן תּוֹלִין וּמַפְשִׁיטִין. כׇּל מִי שֶׁאֵין לוֹ מָקוֹם לִתְלוֹת וּלְהַפְשִׁיט — מַקְלוֹת דַּקִּים וַחֲלָקִים הָיוּ שָׁם, מַנִּיחַ עַל כְּתֵפוֹ וְעַל כֶּתֶף חֲבֵירוֹ, וְתוֹלֶה וּמַפְשִׁיט. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אַרְבָּעָה עָשָׂר

**William Davidson Edition - English:**
**How would one suspend and flay** the Paschal lamb in the Temple? **Iron hooks [*unkelayot*] were secured into the walls and pillars, and upon them one would suspend** the offering **and flay** it. If **anyone lacked a place** among the hooks in the Temple courtyard **to suspend and flay** the offering, **there were thin, smooth rods there,** which **he would place on his** own **shoulder and on another’s shoulder, and** from it **he would suspend** the offering and flay it. **Rabbi Eliezer says:** When **the fourteenth** of Nisan