## Pesachim Daf 77a

###### Pesachim 77a:1
[Pesachim 77a:1](https://torahapp.org/share/book/Pesachim/r/77a:1)

שְׂעִירֵי רָאשֵׁי חֳדָשִׁים אִיצְטְרִיכָא לֵיהּ, סָלְקָא דַּעְתָּךְ אָמֵינָא הָא לָא כְּתִיב בְּהוּ ״מוֹעֵד״, קָא מַשְׁמַע לַן דְּרֹאשׁ חֹדֶשׁ אִיקְּרִי מוֹעֵד,

**William Davidson Edition - English:**
It was **necessary for** the mishna to mention **the goats** sacrificed on **the New Moons. It could enter your mind to say that** since the term **appointed time is not written with regard to them,** these offerings do not override Shabbat or ritual impurity as do other communal offerings during their appointed times. Therefore, **it teaches us that** even **the New Moon is called an appointed time.**


###### Pesachim 77a:2
[Pesachim 77a:2](https://torahapp.org/share/book/Pesachim/r/77a:2)

כִּדְאַבָּיֵי, דְּאָמַר אַבָּיֵי: תַּמּוּז דְּהַאי שַׁתָּא מַלּוֹיֵי מַלְּיוּהּ, דִּכְתִיב: ״קָרָא עָלַי מוֹעֵד לִשְׁבֹּר בַּחוּרָי״.

**William Davidson Edition - English:**
This is **in accordance with what Abaye** said in order to defend the tradition that the spies returned from Eretz Yisrael and the entire Jewish people cried unnecessarily on the Ninth of Av, which resulted in the Ninth of Av becoming a day of crying for future generations. The calculation of the days does not work out precisely, and therefore **Abaye said: They filled out Tammuz of that year,** meaning that it was a thirty-day month, rather than a twenty-nine-day month as it is nowadays. There is an allusion to this in a verse, **as it is written: “He proclaimed an appointed time against me to crush my young men”** (Lamentations 1:15), meaning that the New Moon was proclaimed in order to harm the Jewish people in the future. This proves that even the New Moon is called an appointed time.


###### Pesachim 77a:3
[Pesachim 77a:3](https://torahapp.org/share/book/Pesachim/r/77a:3)

לְמֵימְרָא דְּכוּלְּהוּ מִ״מּוֹעֵד״ אָתוּ, מְנָהָנֵי מִילֵּי? דְּתָנוּ רַבָּנַן: ״וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי ה׳״ — מָה תַּלְמוּד לוֹמַר? לְפִי שֶׁלֹּא לָמַדְנוּ אֶלָּא לְתָמִיד וּפֶסַח שֶׁנֶּאֱמַר בְּהוּ ״בְּמוֹעֲדוֹ״, ״בְּמוֹעֲדוֹ״ וַאֲפִילּוּ בְּשַׁבָּת, ״בְּמוֹעֲדוֹ״ וַאֲפִילּוּ בְּטוּמְאָה.

**William Davidson Edition - English:**
The Gemara asks: **Is that to say that all of them come from,** i.e., are derived from, the term **appointed time? From where are these matters** derived? The Gemara answers: It is **as the Sages taught** based upon the verse: **“And Moses declared the appointed times of the Lord** to the children of Israel” (Leviticus 23:44). **What** is the meaning when **the verse states** this phrase? This phrase is necessary **because we** had **learned only that the daily offering and the Paschal lamb** override Shabbat and ritual impurity, **as it is stated with regard to them: In its appointed time,** from which it is derived that each of them must be sacrificed **in its appointed time and even on Shabbat, in its appointed time and even in ritual impurity.**


###### Pesachim 77a:4
[Pesachim 77a:4](https://torahapp.org/share/book/Pesachim/r/77a:4)

שְׁאָר קׇרְבְּנוֹת צִיבּוּר מִנַּיִין — שֶׁנֶּאֱמַר: ״אֵלֶּה תַּעֲשׂוּ לַה׳ בְּמוֹעֲדֵיכֶם״.

**William Davidson Edition - English:**
With regard to **the rest of the communal offerings, from where** is it derived that they also override Shabbat and ritual impurity? **As it is stated** with regard to additional offerings that are brought on the Festivals: **“These you shall sacrifice to the Lord in your appointed times”** (Numbers 29:39).


###### Pesachim 77a:5
[Pesachim 77a:5](https://torahapp.org/share/book/Pesachim/r/77a:5)

מִנַּיִן לְרַבּוֹת עוֹמֶר וְהַקָּרֵב עִמּוֹ, שְׁתֵּי הַלֶּחֶם וְהַקָּרֵב עִמָּם — תַּלְמוּד לוֹמַר: ״וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי ה׳ אֶל בְּנֵי יִשְׂרָאֵל״, הַכָּתוּב קְבָעוֹ מוֹעֵד אֶחָד לְכוּלָּן.

**William Davidson Edition - English:**
The *baraita* continues: **From where** is it derived **to include the *omer* and** the lambs that are **sacrificed with it, the two loaves** sacrificed on *Shavuot*, **and** the communal peace-offerings that are **sacrificed with them? The verse states: “And Moses declared the appointed times of the Lord to the children of Israel”** after it lists Shabbat and the Festivals. This indicates that **the verse established one time for all of them.** All of these days are considered appointed times, and their offerings are not deferred.


###### Pesachim 77a:6
[Pesachim 77a:6](https://torahapp.org/share/book/Pesachim/r/77a:6)

וְכׇל הָנֵי לְמָה לִי? צְרִיכִי, דְּאִי כְּתַב רַחֲמָנָא תָּמִיד, הֲוָה אָמֵינָא תָּמִיד — שֶׁכֵּן תָּדִיר וְכָלִיל, אֲבָל פֶּסַח — לָא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara asks: **Why do I** need **all these** derivations? It should have been sufficient to provide one derivation and use that as a model for all communal offerings. The Gemara answers: **They are** all **necessary. As, if the Merciful One had written** this *halakha* only with regard to **the daily offering** in the Torah, **I would have said: The daily offering** is unique in that it **is frequent and it is consumed,** as it is entirely consumed as a burnt-offering, and that is why it overrides Shabbat and ritual impurity; **but the Paschal lamb,** which does not have either of these characteristics, does **not** override Shabbat and ritual impurity. Therefore, **it teaches us** that the Paschal lamb also overrides Shabbat and ritual impurity.


###### Pesachim 77a:7
[Pesachim 77a:7](https://torahapp.org/share/book/Pesachim/r/77a:7)

וְאִי כְּתַב רַחֲמָנָא פֶּסַח, פֶּסַח שֶׁהוּא עָנוּשׁ כָּרֵת, אֲבָל תָּמִיד דְּאֵין עָנוּשׁ כָּרֵת — אֵימָא לָא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**And if the Merciful One had written** that this *halakha* applies to the **Paschal lamb,** I would have said that the **Paschal lamb, for which one is punished with *karet*** if one neglects to sacrifice it, overrides Shabbat and ritual impurity; **but** with regard to **the daily offering, for which one is not punished with *karet*** for neglecting to sacrifice it, **say that it does not** override Shabbat and ritual impurity. Therefore, **it comes to teach us** that the daily offering also overrides Shabbat and ritual impurity.


###### Pesachim 77a:8
[Pesachim 77a:8](https://torahapp.org/share/book/Pesachim/r/77a:8)

וְאִי כְּתַב רַחֲמָנָא הָנֵי תַּרְתֵּי, הֲוָה אָמֵינָא הָנֵי הוּא יֵשׁ בָּהֶן צַד חָמוּר, תָּמִיד — תָּדִיר וְכָלִיל, פֶּסַח — שֶׁהוּא עָנוּשׁ כָּרֵת. אֲבָל שְׁאָר קׇרְבְּנוֹת צִיבּוּר — אֵימָא לָא, כְּתַב רַחֲמָנָא: ״אֵלֶּה תַּעֲשׂוּ לַה׳ בְּמוֹעֲדֵיכֶם״.

**William Davidson Edition - English:**
**And if the Merciful One had written** this *halakha* only with regard to **these two** offerings, **I would have said** that **it is** only with regard to **these** offerings that the *halakha* applies, because **they have a stringent aspect. The daily offering is frequent and** entirely **consumed** on the altar, and one who neglects to bring **the Paschal lamb is punished with *karet*. But** with regard to **the rest of the communal offerings,** which do not have these stringencies, **say** that they do **not** override Shabbat and ritual impurity. Therefore, **the Merciful One writes: “These you shall sacrifice to the Lord in your appointed times,”** to teach that even these override Shabbat and ritual impurity.


###### Pesachim 77a:9
[Pesachim 77a:9](https://torahapp.org/share/book/Pesachim/r/77a:9)

וְאִי כְּתַב רַחֲמָנָא: ״אֵלֶּה תַּעֲשׂוּ לַה׳ בְּמוֹעֲדֵיכֶם״, הֲוָה אָמֵינָא שְׁאָר קׇרְבְּנוֹת צִיבּוּר הַבָּאִין לְכַפֵּר. אֲבָל עוֹמֶר וּשְׁתֵּי הַלֶּחֶם דְּאֵין בָּאִין לְכַפֵּר, אֶלָּא לְהַתִּיר בְּעָלְמָא נִינְהוּ — לָא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**And if the Merciful One had written “These you shall sacrifice to the Lord in your appointed times”** and nothing else, **I would have said that** only the **other communal offerings that come to atone** for sins are included, such as sin-offerings and burnt-offerings. Burnt-offerings atone for the neglect of positive commandments and for the violation of negative commandments that can be rectified through positive commandments. **But the *omer* and the two loaves, which do not come to atone** for sin **but merely come to permit,** as the *omer* permits the consumption of the new crop of grain and the two loaves permit using the new crop of grain as offerings in the Temple, do **not** override Shabbat and ritual impurity. Therefore, **it teaches us** that even these override Shabbat and ritual impurity.


###### Pesachim 77a:10
[Pesachim 77a:10](https://torahapp.org/share/book/Pesachim/r/77a:10)

וְאִי כְּתַב רַחֲמָנָא עוֹמֶר וּשְׁתֵּי הַלֶּחֶם לְחוֹדַיְיהוּ, הֲוָה אָמֵינָא אַדְּרַבָּה: עוֹמֶר וּשְׁתֵּי הַלֶּחֶם דְּאַלִּימִי דְּבָאִין לְהַתִּיר, אֲבָל הָנָךְ — לָא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**And if the Merciful One had written: The *omer* and the two loaves, by themselves, I would have said: On the contrary, the *omer* and the two loaves, which are important** because **they come to permit,** override Shabbat and ritual impurity, **but these** other communal offerings do **not.** Therefore, **it teaches us** each of the derivations separately.


###### Pesachim 77a:11
[Pesachim 77a:11](https://torahapp.org/share/book/Pesachim/r/77a:11)

סַבְרוּהָ דִּלְכוּלֵּי עָלְמָא טוּמְאָה דְּחוּיָה הִיא בְּצִיבּוּר, וּבָעֲיָא צִיץ לְרַצּוֹת.

**William Davidson Edition - English:**
Since the Gemara has discussed communal offerings that are brought even in a state of ritual impurity, it addresses the basic *halakhot* relating to this area. The Gemara posits two assumptions and then compares the opinion of Rabbi Yehoshua to the mishna. It states as a preface that the Sages originally **assumed that everyone agrees that ritual impurity is overridden in** cases involving **the public.** In other words, the prohibition against sacrificing offerings in a state of ritual impurity applies to communal offerings, but it is superseded by the obligation to sacrifice the offering. Therefore, **the frontplate** of the High Priest **is required to appease** God for the sacrifice of the offering in a state of ritual impurity.


###### Pesachim 77a:12
[Pesachim 77a:12](https://torahapp.org/share/book/Pesachim/r/77a:12)

דְּלֵיכָּא תַּנָּא דְּשָׁמְעַתְּ לֵיהּ דְּאָמַר טוּמְאָה הוּתְּרָה בְּצִיבּוּר אֶלָּא רַבִּי יְהוּדָה, דְּתַנְיָא: צִיץ, בֵּין שֶׁיֶּשְׁנוֹ עַל מִצְחוֹ וּבֵין שֶׁאֵינוֹ עַל מִצְחוֹ — מְרַצֶּה, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי יְהוּדָה אוֹמֵר: עוֹדֵיהוּ עַל מִצְחוֹ — מְרַצֶּה, אֵין עוֹדֵיהוּ עַל מִצְחוֹ — אֵינוֹ מְרַצֶּה.

**William Davidson Edition - English:**
**There is no *tanna* that you have heard** of **who said** that **ritual impurity** is entirely **permitted in** cases involving **the public,** i.e., that with regard to the public there is no significance to ritual impurity in the Temple, **except for Rabbi Yehuda. As it was taught** in a *baraita*: **The frontplate** of the High Priest, **whether it is on his forehead or whether it is not on his forehead, appeases** God and thereby facilitates the acceptance of offerings sacrificed in a state of impurity; this is **the statement of Rabbi Shimon. Rabbi Yehuda says:** When **it is still on his forehead it appeases** God, but when **it is no longer on his forehead it does not appease** Him, as indicated in the verse: “And it shall be on Aaron’s forehead, that Aaron may bear the iniquity of the sacred things which the children of Israel shall hallow” (Exodus 28:38).


###### Pesachim 77a:13
[Pesachim 77a:13](https://torahapp.org/share/book/Pesachim/r/77a:13)

אָמַר לוֹ רַבִּי שִׁמְעוֹן: כֹּהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים יוֹכִיחַ, שֶׁאֵינוֹ עַל מִצְחוֹ וּמְרַצֶּה.

**William Davidson Edition - English:**
**Rabbi Shimon said to** Rabbi Yehuda: **The** *halakha* with regard to the **High Priest on Yom Kippur shall prove** it, **as** the frontplate **is not on his forehead, and it** nonetheless **appeases** God if communal offerings are brought in a state of ritual impurity. The High Priest spends part of Yom Kippur wearing only the four white garments instead of his usual golden vestments, which include the frontplate.


###### Pesachim 77a:14
[Pesachim 77a:14](https://torahapp.org/share/book/Pesachim/r/77a:14)

אָמַר לוֹ: הַנַּח לְיוֹם הַכִּפּוּרִים שֶׁטּוּמְאָה הוּתְּרָה בְּצִיבּוּר. מִכְּלָל דְּרַבִּי שִׁמְעוֹן סָבַר: טוּמְאָה דְּחוּיָה הִיא בְּצִיבּוּר.

**William Davidson Edition - English:**
Rabbi Yehuda **said to him: Set aside Yom Kippur, as ritual impurity** is wholly **permitted in** cases involving **the public.** The frontplate is needed only to atone for individual offerings that are brought in a state of ritual impurity. This proves **by inference that Rabbi Shimon holds** that **ritual impurity is overridden in** cases involving **the public,** but it is not wholly permitted. Therefore, the frontplate is needed to appease God for the sacrifice of the offering in a state of ritual impurity.


###### Pesachim 77a:15
[Pesachim 77a:15](https://torahapp.org/share/book/Pesachim/r/77a:15)

וּדְכוּלֵּי עָלְמָא אֵין הַצִּיץ מְרַצֶּה עַל אֲכִילוֹת, דְּלֵיכָּא תַּנָּא דְּשָׁמְעַתְּ לֵיהּ דְּאָמַר הַצִּיץ מְרַצֶּה עַל אֲכִילוֹת אֶלָּא רַבִּי אֱלִיעֶזֶר, דְּתַנְיָא: רַבִּי אֱלִיעֶזֶר אוֹמֵר: הַצִּיץ מְרַצֶּה עַל אֲכִילוֹת, רַבִּי יוֹסֵי אוֹמֵר: אֵין הַצִּיץ מְרַצֶּה עַל אֲכִילוֹת.

**William Davidson Edition - English:**
The Sages also presumed that **everyone agrees** that **the frontplate** appeases God only for the sacrifice of the offering and the burning of the requisite parts on the altar in a state of ritual impurity, but it **does not appease** God **for** the impurity of the portions of offerings that are supposed to be **eaten.** Therefore, although the offering is valid, it may not be eaten. **As, the only *tanna* you have heard say the frontplate appeases** God **for** the impurity of the portions of offerings that are supposed to be **eaten is Rabbi Eliezer, as it was taught** in a *baraita* that **Rabbi Eliezer says: The frontplate appeases** God **for** the impurity of the portions of offerings that supposed to be **eaten.** And **Rabbi Yosei says: The frontplate does not appease** God **for** the impurity of portions of offerings that are supposed to be **eaten.**


###### Pesachim 77a:16
[Pesachim 77a:16](https://torahapp.org/share/book/Pesachim/r/77a:16)

נֵימָא מַתְנִיתִין דְּלָא כְּרַבִּי יְהוֹשֻׁעַ, דְּתַנְיָא: ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אִם אֵין דָּם — אֵין בָּשָׂר, אִם אֵין בָּשָׂר — אֵין דָּם.

**William Davidson Edition - English:**
On the basis of these two assumptions, **let us say** that **the mishna is not in accordance with** the opinion of **Rabbi Yehoshua, as it was taught** in a *baraita* with regard to the verse: **“And you shall sacrifice your burnt-offerings, the flesh and the blood,** upon the altar of the Lord your God, and the blood of your offerings shall be poured out against the altar of the Lord your God, and you shall eat the flesh” (Deuteronomy 12:27), that **Rabbi Yehoshua says: If there is no blood** that is fit to be sprinkled on the altar, due to the fact that it became ritually impure or was lost, **there is no meat,** as the meat is also disqualified. Similarly, **if there is no meat** that is fit for use, due to the fact that it became ritually impure or was lost, **there is no blood** sprinkled on the altar, and the offering does not bring atonement.


###### Pesachim 77a:17
[Pesachim 77a:17](https://torahapp.org/share/book/Pesachim/r/77a:17)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: דָּם — אַף עַל פִּי שֶׁאֵין בָּשָׂר, שֶׁנֶּאֱמַר: ״וְדַם זְבָחֶיךָ יִשָּׁפֵךְ״, וּמָה אֲנִי מְקַיֵּים ״וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם״ — לוֹמַר לְךָ: מָה דָּם בִּזְרִיקָה, אַף בָּשָׂר בִּזְרִיקָה.

**William Davidson Edition - English:**
**Rabbi Eliezer says: Blood** brings atonement **although there is no** suitable **meat, as it is stated: “And the blood of your offerings shall be poured out.”** Blood is the aspect of the offering most essential for atonement. **And how do I uphold** the significance of the juxtaposition of flesh and blood in the verse: **“And you shall sacrifice your burnt-offerings, the flesh and the blood”?** I hold that it is there **to tell you** that **just as the blood** is presented upon the altar **via sprinkling, so too, the meat** is presented **via throwing.**


###### Pesachim 77a:18
[Pesachim 77a:18](https://torahapp.org/share/book/Pesachim/r/77a:18)

הֱוֵי אוֹמֵר: לוּל קָטָן יֵשׁ בֵּין כֶּבֶשׁ לַמִּזְבֵּחַ.

**William Davidson Edition - English:**
**You must say,** based upon this, that **there is a small gap between the ramp and the altar.** In order to fulfill the requirement to throw, the priest would proceed as follows: Rather than walking to the arrangement of wood and putting down the meat, he would stand on the ramp and throw the meat of the offering over the gap between the ramp and the altar, onto the arrangement of wood on the altar.


###### Pesachim 77a:19
[Pesachim 77a:19](https://torahapp.org/share/book/Pesachim/r/77a:19)

וְרַבִּי יְהוֹשֻׁעַ נָמֵי, הָכְתִיב ״וְדַם זְבָחֶיךָ יִשָּׁפֵךְ״! אָמַר לָךְ: הָא כְּתִיב גַּבֵּיהּ ״וְהַבָּשָׂר תֹּאכֵל״.

**William Davidson Edition - English:**
The Gemara asks: **And** according to the opinion of **Rabbi Yehoshua as well, isn’t it written: “And the blood of your offerings shall be poured out,”** which indicates that the blood is the essential part of the offering? **He** could have **said to you** that **it is written** right next to **it: “And you shall eat the flesh,”** which indicates that the meat is also essential and must still be suitable for eating.