## Pesachim Daf 71b

###### Pesachim 71b:1
[Pesachim 71b:1](https://torahapp.org/share/book/Pesachim/r/71b:1)

לִימֵּד עַל חֲגִיגַת אַרְבָּעָה עָשָׂר שֶׁנֶּאֱכֶלֶת לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. אוֹ אֵינוֹ אֶלָּא לְיוֹם וָלַיְלָה? כְּשֶׁהוּא אוֹמֵר: ״בְּיוֹם הָרִאשׁוֹן לַבֹּקֶר״ — הֲרֵי בֹּקֶר שֵׁנִי אָמוּר.

**William Davidson Edition - English:**
this verse **teaches that the Festival peace-offering of the fourteenth is eaten for two days and one night;** that is, it may not remain overnight until the morning of the sixteenth. **Or** perhaps **it is** eaten **for only a day and a night;** that is, it may not remain overnight until the morning of the fifteenth. Since for that it would have sufficed to say that an offering sacrificed “on the first day shall not remain overnight,” **when it says** that an offering sacrificed **“on the first day** shall not remain overnight **until the morning”** (Deuteronomy 16:4), the extra phrase “until the morning” indicates that the verse **speaks of the second morning.**


###### Pesachim 71b:2
[Pesachim 71b:2](https://torahapp.org/share/book/Pesachim/r/71b:2)

אוֹ אֵינוֹ אֶלָּא בֹּקֶר רִאשׁוֹן, וּמָה אֲנִי מְקַיֵּים חֲגִיגָה הַנֶּאֱכֶלֶת לִשְׁנֵי יָמִים וָלַיְלָה אֶחָד — חוּץ מִזּוֹ, כְּשֶׁהוּא אוֹמֵר בּוֹ: ״אִם נֶדֶר אוֹ נְדָבָה״ — לִימֵּד עַל חֲגִיגַת אַרְבָּעָה עָשָׂר שֶׁנֶּאֱכֶלֶת לִשְׁנֵי יָמִים וָלַיְלָה אֶחָד.

**William Davidson Edition - English:**
There is still room to say: **Or** perhaps **it is** eaten **only** until **the first morning, and how do I establish** what the Torah says, that **a Festival peace-offering may be eaten for two days and one night?** This applies to Festival peace-offerings **other than this** one. The *baraita* explains: **When it says** with regard to a peace-offering: “But **if** the sacrifice of his offering **is a vow or a free-will offering,** it shall be eaten on the same day that he sacrifices his offering; and on the morrow also, the remainder of it shall be eaten” (Leviticus 7:16), **it teaches that** any peace-offering, whether a vow or a free-will offering, or an obligation, including **the Festival peace-offering of the fourteenth, is eaten for two days and one night.**


###### Pesachim 71b:3
[Pesachim 71b:3](https://torahapp.org/share/book/Pesachim/r/71b:3)

אָמַר מָר: אוֹ אֵינוֹ אֶלָּא בֹּקֶר רִאשׁוֹן. הָא אָמַרְתָּ: כְּשֶׁהוּא אוֹמֵר ״בַּיּוֹם הָרִאשׁוֹן (לַבֹּקֶר)״ — הֲרֵי בֹּקֶר שֵׁנִי אָמוּר? הָכִי קָאָמַר: אוֹ אֵינוֹ אֶלָּא בִּשְׁתֵּי חֲגִיגוֹת הַכָּתוּב מְדַבֵּר, אַחַת חֲגִיגַת אַרְבָּעָה עָשָׂר וְאַחַת חֲגִיגַת חֲמִשָּׁה עָשָׂר, וְזוֹ לְבוֹקְרָהּ וְזוֹ לְבוֹקְרָהּ.

**William Davidson Edition - English:**
**The Master said** above in the *baraita*: **Or** perhaps **it is only the first morning.** The Gemara asks: **But you** already **said** that **when it says** that any offering sacrificed **“on the first day** shall not remain overnight **until the morning,”** the extra phrase “until the morning” indicates that the verse **speaks of the second morning.** What need is there then to prove this a second time? The Gemara explains that **this is** what the *baraita* **is saying: Or** perhaps **it is only** that **the verse is speaking about two** different **Festival peace-offerings, one** being **the Festival peace-offering of the fourteenth and one the Festival peace-offering of the fifteenth,** and the *halakha* is that **this,** the Festival peace-offering of the fourteenth, may be eaten for only a day and a night until **its morning,** the morning of the fifteenth, **and this,** the Festival peace-offering of the fifteenth, may be eaten for only a day and a night until **its morning,** the sixteenth of Nisan.


###### Pesachim 71b:4
[Pesachim 71b:4](https://torahapp.org/share/book/Pesachim/r/71b:4)

הֲדַר אָמַר: אֶלָּא דְּקַיְימָא לַן חֲגִיגָה הַנֶּאֱכֶלֶת לִשְׁנֵי יָמִים וָלַיְלָה אֶחָד. אִם כֵּן: ״אִם נֶדֶר אוֹ נְדָבָה״ בְּמַאי? אִי חֲגִיגַת אַרְבָּעָה עָשָׂר, הָא כְּתִיב בַּהּ יוֹם וָלַיְלָה! אִי חֲגִיגַת חֲמִשָּׁה עָשָׂר, הָא כְּתִיב בַּהּ יוֹם וָלַיְלָה!

**William Davidson Edition - English:**
**It then says: But** with regard to **that which we maintain, that a Festival peace-offering may be eaten for two days and one night, if so,** the verse that addresses a peace-offering and says: **“But if** the sacrifice of his offering **is a vow or a free-will offering,” with regard to what** case is it discussing? **If** it is talking about **the Festival peace-offering of the fourteenth, surely it is written about it,** according to this interpretation, that it is eaten for only **a day and a night. And if** it is talking about **the Festival peace-offering of the fifteenth, surely it is written about it** that it too is eaten for only **a day and a night.**


###### Pesachim 71b:5
[Pesachim 71b:5](https://torahapp.org/share/book/Pesachim/r/71b:5)

אֶלָּא, הַאי לַחֲגִיגַת חֲמִשָּׁה עָשָׂר, וְהַאיְךְ כּוּלֵּיהּ קְרָא לַחֲגִיגַת אַרְבָּעָה עָשָׂר, לִימֵּד עַל חֲגִיגַת אַרְבָּעָה עָשָׂר שֶׁנֶּאֱכֶלֶת לִשְׁנֵי יָמִים וָלַיְלָה אֶחָד.

**William Davidson Edition - English:**
**Rather, this** verse that discusses a vow or free-will offering clearly must be discussing **the Festival peace-offering of the fifteenth, and the entire other verse:** “Nor shall…remain overnight until the morning,” is referring to **the Festival peace-offering of the fourteenth** and thus **has taught that the Festival peace-offering of the fourteenth is eaten for two days and one night.**


###### Pesachim 71b:6
[Pesachim 71b:6](https://torahapp.org/share/book/Pesachim/r/71b:6)

טַעְמָא דִּכְתִיב ״בַּיּוֹם הָרִאשׁוֹן לַבֹּקֶר״, דְּמַאי ״בֹּקֶר״ — בֹּקֶר שֵׁנִי. הָא כׇּל הֵיכָא דִּכְתִיב בֹּקֶר סְתָמָא — בֹּקֶר רִאשׁוֹן, וְאַף עַל גַּב דְּלָא כְּתַב בֵּיהּ ״רֵאשִׁית״.

**William Davidson Edition - English:**
The Gemara returns to what it wanted to prove with regard to the term “first”: **The reason is that it is written** that an offering sacrificed **“on the first day** shall not remain overnight **until the morning,” for what is** the implication of the word **morning? The second morning. We can infer** from here **that wherever** the term **morning is written unmodified** and without further specification, it is referring to **the first morning** after the offering was sacrificed, **even though** the word **“first” is not written in relation to** “morning.” Thus, Rav Kahana’s derivation from the word “first” was unnecessary.


###### Pesachim 71b:7
[Pesachim 71b:7](https://torahapp.org/share/book/Pesachim/r/71b:7)

**מַתְנִי׳** הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ בְּשַׁבָּת — חַיָּיב עָלָיו חַטָּאת.

**William Davidson Edition - English:**
**MISHNA:** **A Paschal lamb that one slaughtered for a different purpose on Shabbat,** not knowing that it is prohibited for him to do so, is disqualified, and **he is liable** to bring **a sin-offering for it** because he unwittingly performed a prohibited labor on Shabbat.


###### Pesachim 71b:8
[Pesachim 71b:8](https://torahapp.org/share/book/Pesachim/r/71b:8)

וּשְׁאָר כׇּל הַזְּבָחִים שֶׁשְּׁחָטָן לְשֵׁם פֶּסַח, אִם אֵינָן רְאוּיִין — חַיָּיב, וְאִם רְאוּיִין הֵן — רַבִּי אֱלִיעֶזֶר מְחַיֵּיב חַטָּאת, וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר.

**William Davidson Edition - English:**
As for **all other offerings,** such as a peace-offering, **that one** unwittingly **slaughtered** on Shabbat **for the purpose of a Paschal offering, if they were not fit** for the Paschal offering, e.g., if they were female or cattle or more than a year old and clearly ineligible for the Paschal offering, **he is liable** to bring a sin-offering. Because he did not fulfill the mitzva to bring a Paschal offering, his act of slaughter was therefore unnecessary. **And if they were fit, Rabbi Eliezer** nevertheless **deems** him **liable** to bring **a sin-offering** for his unwitting transgression. **But Rabbi Yehoshua exempts** him, because he maintains that if someone intended to perform a mitzva, and despite his error he in fact performed a mitzva, he is not liable to bring a sin-offering. And in this case he performed a mitzva, because offerings that are sacrificed for a different purpose are still fit.


###### Pesachim 71b:9
[Pesachim 71b:9](https://torahapp.org/share/book/Pesachim/r/71b:9)

אֲמַר לֵיהּ רַבִּי אֱלִיעֶזֶר: מָה אִם הַפֶּסַח שֶׁהוּא מוּתָּר לִשְׁמוֹ, כְּשֶׁשִּׁינָּה אֶת שְׁמוֹ — חַיָּיב, זְבָחִים שֶׁהֵן אֲסוּרִין לִשְׁמָן, כְּשֶׁשִּׁינָּה אֶת שְׁמָן — אֵינוֹ דִּין שֶׁיְּהֵא חַיָּיב? אֲמַר לֵיהּ רַבִּי יְהוֹשֻׁעַ: לָא, אִם אָמַרְתָּ בַּפֶּסַח שֶׁשִּׁינָּהוּ בְּדָבָר אָסוּר, תֹּאמַר בִּזְבָחִים שֶׁשִּׁינָּן בְּדָבָר הַמּוּתָּר.

**William Davidson Edition - English:**
**Rabbi Eliezer said to** Rabbi Yehoshua: **If,** with regard to **the Paschal lamb, which is permitted** to be slaughtered on Shabbat **for its own purpose, when one changed its purpose he is** nevertheless **liable,** then, with regard to other **offerings that are forbidden** to be slaughtered on Shabbat even **for their own purpose, when one changed their purpose, is it not right that he should be liable? Rabbi Yehoshua said to him: No,** this reasoning is faulty. **If you say** that one is liable to bring a sin-offering if he slaughtered **a Paschal lamb** for a different purpose, it is **because he changed** its purpose **for something forbidden,** as the offering he intended it to be may not be slaughtered on Shabbat. But **can you** necessarily **say** the same thing **about** other **offerings that he** slaughtered for the purpose of a Paschal offering and thus **changed** their purpose **for something** that is **permitted** to be sacrificed on Shabbat?


###### Pesachim 71b:10
[Pesachim 71b:10](https://torahapp.org/share/book/Pesachim/r/71b:10)

אֲמַר לֵיהּ רַבִּי אֱלִיעֶזֶר: אֵימוּרֵי צִיבּוּר יוֹכִיחוּ, שֶׁהֵן מוּתָּרִין לִשְׁמָן, וְהַשּׁוֹחֵט לִשְׁמָן חַיָּיב. אֲמַר לֵיהּ רַבִּי יְהוֹשֻׁעַ: לֹא, אִם אָמַרְתָּ בְּאֵימוּרֵי צִיבּוּר שֶׁיֵּשׁ לָהֶן קִצְבָה, תֹּאמַר בַּפֶּסַח שֶׁאֵין לוֹ קִצְבָה.

**William Davidson Edition - English:**
**Rabbi Eliezer said to** Rabbi Yehoshua: **Let the communal offerings,** such as the daily offering and the additional-offerings of Shabbat and the Festivals, **prove** the matter, **for they are permitted** to be slaughtered on Shabbat **for their own purpose, and** nevertheless, **one who** unnecessarily **slaughters** a different offering **for their purpose is liable.** This indicates that even when a particular offering may be slaughtered, one is nevertheless liable if he slaughtered a different offering for the purpose of the permitted offering. **Rabbi Yehoshua said to him: No, if you say** this *halakha* with regard to **communal offerings,** it is **because they have a limit,** as there is a specific number of communal offerings that must be offered on any particular day and there is no reason one would mistakenly sacrifice extra offerings for this purpose. But **can you** necessarily **say** the same thing **about the Paschal lamb, which does not have a limit,** making it more likely for someone to make a mistake?


###### Pesachim 71b:11
[Pesachim 71b:11](https://torahapp.org/share/book/Pesachim/r/71b:11)

רַבִּי מֵאִיר אוֹמֵר: אַף הַשּׁוֹחֵט לְשֵׁם אֵימוּרֵי צִיבּוּר — פָּטוּר.

**William Davidson Edition - English:**
**Rabbi Meir says:** According to Rabbi Yehoshua, **even one who** unwittingly **slaughters** other offerings **for the purpose of communal offerings** beyond their daily limit **is exempt** for the same reason, i.e., that he intended to fulfill a mitzva that is permitted on Shabbat.


###### Pesachim 71b:12
[Pesachim 71b:12](https://torahapp.org/share/book/Pesachim/r/71b:12)

שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָו, לַעֲרֵלִין וְלִטְמֵאִין — חַיָּיב. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, לִמְנוּיָו וְשֶׁלֹּא לִמְנוּיָו, לְמוּלִין וְלַעֲרֵלִים, לִטְמֵאִין וְלִטְהוֹרִין — פָּטוּר.

**William Davidson Edition - English:**
The mishna continues with another *halakha* with regard to the Paschal lamb: **If one slaughtered** a Paschal lamb on Shabbat and mistakenly intended it **for those who cannot eat it,** such as sick or elderly people who are unable to eat the meat, **or for those who did not register for it,** or **for** the sake of **the uncircumcised or for those ritually impure,** the offering is disqualified and **he is liable** to bring a sin-offering for his unnecessary act of slaughter. If, however, he slaughtered it **for those who can eat it and for those who cannot eat it,** or **for those who registered for it and for those who did not register for it,** or **for the circumcised and for those who are uncircumcised,** or **for those who are ritually impure and those who are ritually pure, he is exempt.** Since a Paschal lamb slaughtered with dual intentions of these types is valid, the act of slaughter was justified.


###### Pesachim 71b:13
[Pesachim 71b:13](https://torahapp.org/share/book/Pesachim/r/71b:13)

שְׁחָטוֹ וְנִמְצָא בַּעַל מוּם — חַיָּיב. שְׁחָטוֹ וְנִמְצָא טְרֵיפָה בַּסֵּתֶר — פָּטוּר.

**William Davidson Edition - English:**
If **he slaughtered it and it was found to have a blemish,** the offering is disqualified, and **he is liable** to bring a sin-offering for having unwittingly performed a prohibited labor on Shabbat, as he should have examined the animal before it was slaughtered. If **he slaughtered it and it was found to have a hidden condition that would cause it to die within twelve months [*tereifa*]** and that could not have been discovered before the slaughter even if it were examined properly, the offering is disqualified, but **he is exempt** from bringing a sin-offering. This is not a case of *shogeg*, unwitting violation of Shabbat, but rather of *ones*, an unavoidable accident.


###### Pesachim 71b:14
[Pesachim 71b:14](https://torahapp.org/share/book/Pesachim/r/71b:14)

שְׁחָטוֹ וְנוֹדַע שֶׁמָּשְׁכוּ הַבְּעָלִים אֶת יָדָם, אוֹ שֶׁמֵּתוּ אוֹ שֶׁנִּטְמְאוּ — פָּטוּר, מִפְּנֵי שֶׁשָּׁחַט בִּרְשׁוּת.

**William Davidson Edition - English:**
If **he slaughtered it and** afterward **it became known that the owners had withdrawn** from it and registered for a different Paschal lamb, in which case this one was slaughtered unnecessarily, as no one was registered for it, **or** it became known that **they had died or became ritually impure,** in all these cases **he is exempt** from bringing a sin-offering, **because he slaughtered with permission.** At the time of the slaughter, he did not know and had no reason to suspect that the offering would be disqualified.