## Pesachim Daf 64b

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

שֶׁחָל לִהְיוֹת בַּשַּׁבָּת, מַנִּיחַ יָדוֹ עַל כֶּתֶף חֲבֵירוֹ, וְיַד חֲבֵירוֹ עַל כְּתֵיפוֹ, וְתוֹלֶה וּמַפְשִׁיט. קְרָעוֹ, וְהוֹצִיא אֶת אֵימוּרָיו. נְתָנוֹ בְּמָגֵיס, וְהִקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ.

**William Davidson Edition - English:**
**occurred on Shabbat,** when moving the rods is prohibited (Rambam), **he would rest his hand on another’s shoulder and the other’s hand on his** own **shoulder and suspend** the offering **and flay** it. **He would tear** open the flesh of the offering **and remove its sacrificial parts,** i.e., the fats and other parts offered on the altar. **He would place** the sacrificial parts **in a large basin [*mageis*] and burn them on the altar.**


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

יָצְתָה כַּת הָרִאשׁוֹנָה וְיָשְׁבָה לָהּ בְּהַר הַבַּיִת. שְׁנִיָּה בַּחֵיל, וְהַשְּׁלִישִׁית בִּמְקוֹמָהּ עוֹמֶדֶת. חָשֵׁיכָה — יָצְאוּ וְצָלוּ אֶת פִּסְחֵיהֶן.

**William Davidson Edition - English:**
If this took place on Shabbat, when carrying is prohibited, **the first group would exit and remain on the Temple Mount; the second** group would remain within **the rampart,** which was an area outside the women’s courtyard; **and the third** group **would stand in its place** in the Temple. They would wait there until nightfall, and as soon as **it became dark, they would** all **go out and roast their Paschal lambs,** everyone in his own place.


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

**גְּמָ׳** אָמַר רַבִּי יִצְחָק: אֵין הַפֶּסַח נִשְׁחָט אֶלָּא בְּשָׁלֹשׁ כִּתּוֹת שֶׁל שְׁלֹשִׁים שְׁלֹשִׁים בְּנֵי אָדָם. מַאי טַעְמָא? ״קָהָל״ וְ״עֵדָה״ וְ״יִשְׂרָאֵל״. מְסַפְּקָא לַן אִי בְּבַת אַחַת אִי בְּזֶה אַחַר זֶה,

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Yitzḥak said: The Paschal lamb is slaughtered only in three groups of** at least **thirty people** each. **What is the reason** for this rule? The verse says: **Assembly, congregation, and Israel,** and each of these terms refers to a group of no fewer than ten people. **We are uncertain** as to whether this means that we need three groups of ten people **at the same time** or **one after another.**


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

הִלְכָּךְ בָּעֵינַן שָׁלֹשׁ כִּתּוֹת שֶׁל שְׁלֹשִׁים שְׁלֹשִׁים בְּנֵי אָדָם. דְּאִי בְּבַת אַחַת — הָא אִיכָּא, וְאִי בָּזֶה אַחַר זֶה — הָא אִיכָּא, הִלְכָּךְ בְּחַמְשִׁין נָמֵי סַגִּיא, דְּעָיְילִי תְּלָתִין וְעָבְדִי, עָיְילִי עַשְׂרָה וְנָפְקִי עַשְׂרָה, עָיְילִי עַשְׂרָה וְנָפְקִי עַשְׂרָה.

**William Davidson Edition - English:**
**Therefore,** in order to satisfy both possible interpretations, **we require three groups of thirty people** each. **As, if** you say we need all thirty **at the same time,** we **have** that, **and if** we need them **one after another,** we **have** that as well. **Therefore,** in pressing circumstances when there are not enough people present, **even fifty** people **suffice.** How so? **Thirty enter and perform** the necessary rite, **ten** others **enter and ten** of the original group **leave** so that those present are considered a new group, **and** then **ten** others **enter and ten** more **leave** so that those present now comprise a third group. In this way the Paschal lamb is slaughtered in three groups of thirty people each, although the total number of people involved is only fifty.


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

נִכְנְסָה כַּת רִאשׁוֹנָה וְכוּ׳. אִיתְּמַר, אַבָּיֵי אָמַר: נִנְעֲלוּ תְּנַן. רָבָא אָמַר: נוֹעֲלִין תְּנַן.

**William Davidson Edition - English:**
The mishna teaches that **the first group entered,** after which they closed the doors to the Temple courtyard. **It was stated** that the *amora’im* disagreed about the precise wording of the mishna. **Abaye said: We learned** in the mishna that the doors of the Temple courtyard miraculously **closed by themselves. Rava said: We learned** in the mishna **that** people **would close** the doors of the Temple courtyard at the appropriate time.


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

מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ לְמִסְמַךְ אַנִּיסָּא. אַבָּיֵי אָמַר: נִנְעֲלוּ תְּנַן, כַּמָּה דַּעֲיַילוּ מְעַלּוּ, וְסָמְכִינַן אַנִּיסָּא. רָבָא אָמַר: נוֹעֲלִין תְּנַן, וְלָא סָמְכִינַן אַנִּיסָּא.

**William Davidson Edition - English:**
**What is** the practical difference **between them? The** practical difference **between them is** with regard to **whether we rely on a miracle. Abaye said: We learned** in the mishna **that the doors closed by themselves; as many** people **as entered, entered, and we rely on a miracle** to close the doors so that an excessive number of people not enter and thus create a danger (Rabbeinu Ḥananel). **Rava said: We learned** in the mishna **that** people would **close** the doors, **and we do not rely on a miracle** to ensure that the courtyard not become overly crowded.


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

וְהָא דִּתְנַן, אָמַר רַבִּי יְהוּדָה: חַס וְשָׁלוֹם שֶׁעֲקַבְיָא בֶּן מַהֲלַלְאֵל נִתְנַדָּה, שֶׁאֵין עֲזָרָה נִנְעֶלֶת עַל כׇּל אָדָם בְּיִשְׂרָאֵל בְּחׇכְמָה וּבְיִרְאַת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל. אַבָּיֵי מְתָרֵץ לְטַעְמֵיהּ, וְרָבָא מְתָרֵץ לְטַעְמֵיהּ. אַבָּיֵי מְתָרֵץ לְטַעְמֵיהּ: אֵין בָּעֲזָרָה בְּשָׁעָה שֶׁנִּנְעֲלָה עַל כׇּל אָדָם בְּיִשְׂרָאֵל בְּחׇכְמָה וּבְיִרְאַת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל: רָבָא מְתָרֵץ לְטַעְמֵיהּ: אֵין בָּעֲזָרָה בְּשָׁעָה שֶׁנּוֹעֲלִין אוֹתָהּ עַל כׇּל יִשְׂרָאֵל בְּחׇכְמָה וּבְיִרְאַת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל.

**William Davidson Edition - English:**
**And that which we learned** elsewhere in a mishna with regard to the ban placed upon Akavya ben Mahalalel for having spoken harshly about Shemaya and Avtalyon, that **Rabbi Yehuda said: Heaven forbid that Akavya ben Mahalalel was banned;** it must have been someone else, as even when the entire Jewish people would come to Jerusalem for the Festival, **the Temple courtyard would not close on any man from Israel** as full of **wisdom and fear of sin as Akavya ben Mahalalel; Abaye** can **explain** this statement **according to his opinion, and Rava** can also **explain** it **according to his opinion. Abaye** can **explain** it **according to his opinion** as follows: **No man from Israel was in the Temple courtyard when it closed by itself** who was as full of **wisdom and fear of sin as Akavya ben Mahalalel. Rava,** too, can **explain** it **according to his opinion** as follows: **No** man **from Israel was in the Temple courtyard when they closed it** who was as full of **wisdom and fear of sin as Akavya ben Mahalalel.**


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

תָּנוּ רַבָּנַן: מֵעוֹלָם לָא נִתְמַעֵךְ אָדָם בָּעֲזָרָה, חוּץ מִפֶּסַח אֶחָד שֶׁהָיָה בִּימֵי הִלֵּל, שֶׁנִּתְמַעֵךְ בּוֹ זָקֵן אֶחָד, וְהָיוּ קוֹרְאִין אוֹתוֹ ״פֶּסַח מְעוּכִין״.

**William Davidson Edition - English:**
**The Sages taught: No one was ever crushed** by the great throngs of people **in the Temple courtyard, except for one Passover in the days of Hillel when an old man was crushed, and they called** that Passover **the Passover of the crushed.**


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

תָּנוּ רַבָּנַן: פַּעַם אַחַת בִּיקֵּשׁ אַגְרִיפַּס הַמֶּלֶךְ לִיתֵּן עֵינָיו בְּאוּכְלוּסֵי יִשְׂרָאֵל. אֲמַר לֵיהּ לְכֹהֵן גָּדוֹל: תֵּן עֵינֶיךָ בַּפְּסָחִים. נָטַל כּוּלְיָא מִכׇּל אֶחָד, וְנִמְצְאוּ שָׁם שִׁשִּׁים רִיבּוֹא זוּגֵי כְלָיוֹת כִּפְלַיִם כְּיוֹצְאֵי מִצְרַיִם. חוּץ מִטָּמֵא וְשֶׁהָיָה בְּדֶרֶךְ רְחוֹקָה. וְאֵין לָךְ כׇּל פֶּסַח וּפֶסַח שֶׁלֹּא נִמְנוּ עָלָיו יוֹתֵר מֵעֲשָׂרָה בְּנֵי אָדָם. וְהָיוּ קוֹרְאִין אוֹתוֹ ״פֶּסַח מְעוּבִּין״.

**William Davidson Edition - English:**
**The Sages taught: Once, King Agrippa wished to set his eyes on the multitudes [*ukhlosin*] of Israel** to know how many they were. He **said to the High Priest: Set your eyes on the Paschal lambs;** count how many animals are brought in order to approximate the number of people. The High Priest **took a kidney from each one,** as the kidneys are burned on the altar, **and six hundred thousand pairs of kidneys were found there, double** the number of **those who left Egypt.** This did not reflect the sum total of the Jewish people, as it **excluded those who were ritually impure or at a great distance,** who did not come to offer the sacrifice. Furthermore, this was a count of the Paschal lambs and not of the people, **and there was not a single Paschal lamb that did not have more than ten people registered for it. They called that** Passover **the Passover of the crowded,** due to the large number of people.


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

נָטַל כּוּלְיָא? הָא בָּעֵי אַקְטוּרַהּ! דַּהֲדַר מַקְטֵיר לְהוּ. וְהָכְתִיב: ״וְהִקְטִירוֹ״, שֶׁלֹּא יְעָרֵב חֲלָבָיו שֶׁל זֶה בָּזֶה!

**William Davidson Edition - English:**
The Gemara questions one of the details of this story: How could the High Priest **take a kidney?** Didn’t **he have to burn it** on the altar? The Gemara answers: **He** first took the kidneys for the count, and **subsequently he burned them.** The Gemara asks: **Isn’t it written: “And** the priest **shall burn it** on the altar; it is the food of the offering made by fire to the Lord” (Leviticus 3:11)? The singular “it” apparently indicates that **he must not mix** the **fats of this** sacrifice **with** those of **another;** rather, he must burn each set separately.


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

דַּהֲדַר מַקְטֵיר לְהוּ חֲדָא חֲדָא. וְהָתַנְיָא ״וְהִקְטִירָם״, שֶׁיְּהֵא כּוּלּוֹ כְּאֶחָד! אֶלָּא: תְּפִיסָה בְּעָלְמָא, דְּשָׁקֵיל מִינַּיְיהוּ עַד דְּיָהֲבִין לֵיהּ מִידֵּי אַחֲרִינָא.

**William Davidson Edition - English:**
The Gemara answers: **He subsequently burned them one by one** and not all together. The Gemara asks further: **Wasn’t it taught** in a *baraita* that the plural “them” in the verse: “And the priest **shall burn them** upon the altar; it is the food of the offering made by fire for a satisfying aroma; all the fat is the Lord’s” (Leviticus 3:16) indicates **that all** the sacrificial parts of a sacrifice must be offered **at the same time? Rather,** it must be that when the High Priest took a kidney for counting, it was **merely** momentary **seizure;** that is, **he took it from them until they brought him something else** with which to keep track of the numbers, and it was this other item that was counted afterward.


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

כֹּהֲנִים עוֹמְדִין שׁוּרוֹת וְכוּ׳. מַאי טַעְמָא? אִילֵּימָא דִּילְמָא שָׁקְלִי דְּדַהֲבָא וּמְעַיְּילִי דְּכַסְפָּא — הָכִי נָמֵי, דִּילְמָא שָׁקְלִי בַּר מָאתַן וּמְעַיְּילִי בַּר מְאָה! אֶלָּא, דְּהָכִי שַׁפִּיר טְפֵי.

**William Davidson Edition - English:**
It was stated in the mishna that **the priests stood in rows** and that there were rows of priests holding silver bowls and rows of priests holding gold bowls, but that in no rows were there both gold and silver bowls. **What is the reason** that there was no intermingling of gold and silver bowls? **If you say** that it was due to concern that **perhaps** a priest **would take a gold** bowl to keep for himself **and** then **return a silver** one in its place, the solution described in the mishna does not alleviate this concern. **Here, too,** in a row where everyone is holding gold bowls, there is concern that **perhaps** a priest **would take a two-hundred-**dinar bowl, keep it for himself, **and** then **return a** one-hundred-dinar bowl in its place (Rid). **Rather,** the reason is **that this** arrangement, where all the bowls in each row are of the same color, **is** aesthetically **more attractive.**


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

וְלֹא הָיוּ לַבָּזִיכִין שׁוּלַיִים וְכוּ׳. תָּנוּ רַבָּנַן: כׇּל הַבָּזִיכִין שֶׁבַּמִּקְדָּשׁ לֹא הָיוּ לָהֶן שׁוּלַיִים, חוּץ מִבְּזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים — שֶׁמָּא יַנִּיחוּם וְיִפְרוֹס הַלֶּחֶם.

**William Davidson Edition - English:**
It was further stated in the mishna that **the bowls did not have** flat **bases.** The Gemara adds that **the Sages taught** a *baraita* that states: **None of the bowls in the Temple had** flat **bases** for the same reason, so that they should not be put down, which would allow the blood to congeal. This was **with the exception of the bowls of frankincense** that would be placed on **the showbread,** which did have flat bases. They could not have sharp bottoms out of concern that **perhaps** the priests **would rest them on the bread and the bread would break.** The showbread had an intricate and delicate shape, and a bowl with a sharp bottom could pierce or break the bread.


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

שָׁחַט יִשְׂרָאֵל וְקִבֵּל הַכֹּהֵן וְכוּ׳. לָא סַגִּיא דְּלָאו יִשְׂרָאֵל?! הִיא גּוּפָא קָא מַשְׁמַע לַן, דִּשְׁחִיטָה בְּזָר כְּשֵׁירָה. וְקִבֵּל הַכֹּהֵן. הָא קָמַשְׁמַע לַן, מִקַּבָּלָה וְאֵילָךְ מִצְוַת כְּהוּנָּה.

**William Davidson Edition - English:**
It was taught in the mishna: **An Israelite would slaughter** the offering **and a priest would receive** the blood and pass it to other priests. The Gemara asks: **Is it not sufficient** if someone who is **not an Israelite** slaughters the offering? Must the ritual slaughter be performed specifically by an Israelite, and not by a priest or a Levite? The Gemara answers: The mishna **teaches us this** *halakha* **itself, that** even if the **slaughter** is performed **by a non-priest** it **is valid.** And that which was stated in the mishna that **the priest receives** the blood **comes to teach us that from receiving and onward** the rite is **a commandment** cast **upon the priesthood,** and a non-priest may not perform it.


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

נוֹתְנוֹ לַחֲבֵירוֹ. שָׁמְעַתְּ מִינַּהּ הוֹלָכָה שֶׁלֹּא בָּרֶגֶל — הָוְיָא הוֹלָכָה! דִּילְמָא הוּא נָיֵיד פּוּרְתָּא. וְאֶלָּא מַאי קָא מַשְׁמַע לַן? הָא קָמַשְׁמַע לַן: ״בְּרׇב עָם הַדְרַת מֶלֶךְ״.

**William Davidson Edition - English:**
It was also taught in the mishna that the priest would **pass** the bowl of blood **to another** priest. The Gemara suggests: **Learn from this that carrying without walking,** i.e., transporting the blood to the altar by passing it from hand to hand without actually walking with it to the altar, **is** considered a valid act of **carrying** the blood of a sacrifice to the altar, one of the four rites involved in the offering of a sacrifice. This would resolve the same unanswered question in tractate *Zevaḥim*. The Gemara rejects this proof: **Perhaps** the priest **would move a little** with his feet as he passed the bowl to the next priest, in order to fulfill the requirement to walk with the blood to the altar. **Rather, what does this** account of how they transported the blood to the altar **teach us?** The Gemara answers: **It teaches us** that the priests were arranged in rows in order to increase the number of people involved in the rite and fulfill the principle that **“in the multitude of people is the king’s glory”** (Proverbs 14:28).


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

קִבֵּל אֶת הַמָּלֵא וּמַחְזִיר אֶת הָרֵיקָן וְכוּ׳. אֲבָל אִיפְּכָא לָא — מְסַיַּיע לֵיהּ לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: אֵין מַעֲבִירִין עַל הַמִּצְוֹת.

**William Davidson Edition - English:**
It was further stated in the mishna that each priest would **receive a full** bowl of blood **and return an empty** one. The Gemara infers: **But the opposite** was **not** done; the priest would not first return an empty bowl and then receive a full one. This **supports** the opinion of **Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: One must not postpone** the performance of **mitzvot.** When one is presented with the opportunity to fulfill a mitzva, he must do so immediately and not delay for any reason. In this case, since bringing the blood to the altar is a mitzva, the priest should first fulfill the mitzva at hand and receive the full bowl of blood, and only then should he return the empty bowl.


###### Pesachim 64b:17
[Pesachim 64b:17](https://torahapp.org/share/book/Pesachim/r/64b:17)

כֹּהֵן הַקָּרוֹב אֵצֶל הַמִּזְבֵּחַ וְכוּ׳. מַאן תָּנָא פֶּסַח בִּזְרִיקָה? אָמַר רַב חִסְדָּא: רַבִּי יוֹסֵי הַגְּלִילִי הִיא.

**William Davidson Edition - English:**
It was also stated in the mishna that **the priest who was closest to the altar** would sprinkle the blood upon the altar. **Who is the *tanna*** who holds that the blood of **the Paschal lamb** requires **sprinkling** from afar upon the altar, and that pouring the blood directly from the bowl onto the altar does not suffice? **Rav Ḥisda said: It is Rabbi Yosei HaGelili.**


###### Pesachim 64b:18
[Pesachim 64b:18](https://torahapp.org/share/book/Pesachim/r/64b:18)

דְּתַנְיָא, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: ״אֶת דָּמָם תִּזְרוֹק עַל הַמִּזְבֵּחַ וְאֶת חֶלְבָּם תַּקְטִיר״ — ״דָּמוֹ״ לֹא נֶאֱמַר, אֶלָּא ״דָּמָם״. ״חֶלְבּוֹ״ לֹא נֶאֱמַר, אֶלָּא ״חֶלְבָּם״. לִמֵּד עַל בְּכוֹר וּמַעֲשֵׂר וּפֶסַח, שֶׁהֵן טְעוּנִין מַתַּן דָּמִים וְאֵימוּרִין לְגַבֵּי מִזְבֵּחַ.

**William Davidson Edition - English:**
**As it was taught** in a *baraita* that **Rabbi Yosei HaGelili says:** The verse states: “But the firstborn of an ox, or the firstborn of a sheep, or the firstborn of a goat, you shall not redeem, they are sacred; **you shall sprinkle their blood upon the altar and you shall burn their fat** for an offering made by fire, for a satisfying aroma to the Lord” (Numbers 18:17). **It is not stated: Its blood, but** rather **“their blood.”** Similarly, **it is not stated: Its fat, but** rather **“their fat.”** This **teaches with regard to the firstborn** animal, which is mentioned explicitly in the verse, as well as **the tithed animal and the Paschal lamb,** which have a level of sanctity similar to a firstborn animal, **that they** all **require placement of their blood and sacrificial parts on the altar,** although the Torah does not give explicit instructions with regard to this aspect of the rite for a tithed animal or Paschal lamb.


###### Pesachim 64b:19
[Pesachim 64b:19](https://torahapp.org/share/book/Pesachim/r/64b:19)

מְנָלַן דִּטְעוּנִין יְסוֹד? אָמַר רַבִּי אֶלְעָזָר: אָתְיָא ״זְרִיקָה״ ״זְרִיקָה״ מֵעוֹלָה. כְּתִיב הָכָא: ״אֶת דָּמָם תִּזְרוֹק עַל הַמִּזְבֵּחַ״, וּכְתִיב הָתָם: ״וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת דָּמוֹ עַל הַמִּזְבֵּחַ סָבִיב״, מָה עוֹלָה טְעוּנָה יְסוֹד — אַף פֶּסַח נָמֵי טָעוּן יְסוֹד.

**William Davidson Edition - English:**
The Gemara asks: **From where do we** derive that their blood **requires** sprinkling upon the altar on a side that has a **base? Rabbi Elazar said: This is derived** by way of a verbal analogy between the word **sprinkling** used here and the word **sprinkling** used **with regard to a burnt-offering. Here, it is written: “You shall sprinkle their blood upon the altar;” there, it is written** with regard to a burnt-offering: “And he shall slaughter it on the side of the altar northward before the Lord; **and the sons of Aaron, the priests, shall sprinkle its blood round about upon the altar”** (Leviticus 1:11). **Just as** the blood of a **burnt-offering must** be sprinkled on the altar in a place where there is **a base, so too,** the blood of a **Paschal lamb must** be sprinkled in a place where there is **a base.**