## Pesachim Daf 95b

###### Pesachim 95b:1
[Pesachim 95b:1](https://torahapp.org/share/book/Pesachim/r/95b:1)

מַאי קָא מְרַבֵּה? ״אַל תֹּאכְלוּ מִמֶּנּוּ נָא״. בִּפְרָטֵיהּ מַאי קָא מְמַעֲטִי? ״לֹא תִשְׁחַט עַל חָמֵץ דַּם זִבְחִי״. אֵיפוֹךְ אֲנָא! מִצְוָה דְגוּפֵיהּ עֲדִיף.

**William Davidson Edition - English:**
**what is it including,** beyond what is mentioned explicitly in the verse? The Gemara answers that it includes the mitzva: **“Do not eat from it raw”** (Exodus 12:9). The Gemara asks: **What does it exclude through its detail?** The Gemara answers that it excludes the mitzva: **“You shall not offer the blood of My sacrifice with leavened bread”** (Exodus 34:25). The Gemara asks: Perhaps **I** can **reverse it** and say the opposite, that the prohibition against eating the offering raw is excluded, and the prohibition against owning leaven is included. The Gemara answers: Including **a mitzva related to** the Paschal lamb **itself is preferable** to including one that does not relate as directly to the Paschal lamb. Therefore, the prohibition against eating the Paschal lamb raw is included, and the prohibition against slaughtering the Paschal lamb with leaven in one’s possession is excluded.


###### Pesachim 95b:2
[Pesachim 95b:2](https://torahapp.org/share/book/Pesachim/r/95b:2)

הָרִאשׁוֹן טָעוּן הַלֵּל בַּאֲכִילָתוֹ וְכוּ׳. מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק: אָמַר קְרָא ״הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ חָג״. לַיְלָה הַמְקוּדָּשׁ לֶחָג — טָעוּן הַלֵּל, לַיְלָה שֶׁאֵין מְקוּדָּשׁ לֶחָג — אֵין טָעוּן הַלֵּל.

**William Davidson Edition - English:**
It was taught in the mishna that the Paschal lamb on **the first** *Pesaḥ* **requires** the recitation of ***hallel* as it is eaten,** whereas on the second *Pesaḥ* it does not. The Gemara asks: **From where are these matters** derived? **Rabbi Yoḥanan said, citing Rabbi Shimon ben Yehotzadak,** that **the verse states: “You shall have a song as in the night when a Festival is sanctified”** (Isaiah 30:29). From here it may be derived that **a night sanctified as a Festival,** on which labor is prohibited, such as the first night of Passover, **requires** the recitation of ***hallel*;** however, **a night which is not sanctified as a Festival,** such as the night when the Paschal lamb is eaten following the second *Pesaḥ*, **does not require** the recitation of ***hallel*.**


###### Pesachim 95b:3
[Pesachim 95b:3](https://torahapp.org/share/book/Pesachim/r/95b:3)

זֶה וָזֶה טְעוּנִין הַלֵּל בַּעֲשִׂיָּיתָן כּוּ׳. מַאי טַעְמָא? אִיבָּעֵית אֵימָא: לַיְלָה קָא מְמַעֵט, יוֹם לָא קָא מְמַעֵט. וְאִיבָּעֵית אֵימָא: אֶפְשָׁר יִשְׂרָאֵל שׁוֹחֲטִין אֶת פִּסְחֵיהֶן וְנוֹטְלִין אֶת לוּלְבֵיהֶן, וְאֵין אוֹמְרִים הַלֵּל?!

**William Davidson Edition - English:**
It was stated in the mishna that the Paschal lambs sacrificed on **both** the first and second *Pesaḥ* **require** the recitation of ***hallel* as they are prepared.** The Gemara asks: **What is the reason** that *hallel* must be recited while one prepares the Paschal lamb on the second *Pesaḥ*? The Gemara answers: **If you wish, say** that the verse quoted above: “As in the night when a festival is sanctified,” **excludes** laws that apply at **night,** but **it does not exclude** laws that apply by **day;** therefore, the recitation of *hallel* is required while slaughtering the Paschal lamb on the second *Pesaḥ* just as it is required while slaughtering the Paschal lamb on the first *Pesaḥ*. **And if you wish, say** that this *halakha* simply makes logical sense: **Is it possible** that **the Jewish people** are **slaughtering their Paschal lambs** or **taking their *lulavim*** on *Sukkot* **and not reciting *hallel*?** It is inconceivable that they would not be reciting *hallel* and there is no need for an explicit biblical source for this *halakha*.


###### Pesachim 95b:4
[Pesachim 95b:4](https://torahapp.org/share/book/Pesachim/r/95b:4)

וְנֶאֱכָלִין צָלִי וְכוּ׳. שַׁבָּת אִין, טוּמְאָה לָא. מַתְנִיתִין דְּלָא כְּרַבִּי יְהוּדָה. דְּתַנְיָא: דּוֹחֶה אֶת הַשַּׁבָּת, וְאֵין דּוֹחֶה אֶת הַטּוּמְאָה. רַבִּי יְהוּדָה אוֹמֵר: אַף דּוֹחֶה אֶת הַטּוּמְאָה.

**William Davidson Edition - English:**
It was also taught in the mishna that the Paschal lambs on both the first and second *Pesaḥ* **are eaten roasted** and override Shabbat. It may be inferred from this that with regard to **Shabbat, yes,** it is overridden by the Paschal lamb on the second *Pesaḥ*, but with regard to **ritual impurity, no,** it is not overridden for the sake of the Paschal lamb on the second *Pesaḥ*. The Gemara points out that this understanding of **the mishna is not in accordance with** the opinion **of Rabbi Yehuda, as it was taught** in a *baraita*: The Paschal lamb on the second *Pesaḥ* **overrides Shabbat and does not override ritual impurity. Rabbi Yehuda says: It overrides even ritual impurity.**


###### Pesachim 95b:5
[Pesachim 95b:5](https://torahapp.org/share/book/Pesachim/r/95b:5)

מַאי טַעְמָא דְּתַנָּא קַמָּא: מִפְּנֵי טוּמְאָה דְּחִיתִיו יַחְזוֹר וְיֵעָשֶׂה בְּטוּמְאָה?! וְרַבִּי יְהוּדָה: הַתּוֹרָה חָזְרָה עָלָיו לַעֲשׂוֹתוֹ בְּטׇהֳרָה, לֹא זָכָה — יֵעָשֶׂה בְּטוּמְאָה.

**William Davidson Edition - English:**
The Gemara explains: **What is the reason** for the opinion of **the first *tanna*?** He holds that once this person **was deferred** from the first *Pesaḥ* **due to ritual impurity, shall he** now **return and perform** the offering of the Paschal lamb on the second *Pesaḥ* **in ritual impurity? And Rabbi Yehuda** reasoned: **The Torah sought** to allow this person the opportunity **to perform** the offering of the Paschal lamb **in ritual purity;** if it ultimately becomes clear that **he did not merit** doing so, **let him** at least **perform** the offering of the second *Pesaḥ* **in** a state of **ritual impurity.**


###### Pesachim 95b:6
[Pesachim 95b:6](https://torahapp.org/share/book/Pesachim/r/95b:6)

תָּנוּ רַבָּנַן: פֶּסַח רִאשׁוֹן דּוֹחֶה אֶת הַשַּׁבָּת, פֶּסַח שֵׁנִי דּוֹחֶה אֶת הַשַּׁבָּת. פֶּסַח רִאשׁוֹן דּוֹחֶה אֶת הַטּוּמְאָה, פֶּסַח שֵׁנִי דּוֹחֶה אֶת הַטּוּמְאָה. פֶּסַח רִאשׁוֹן טָעוּן לִינָה, פֶּסַח שֵׁנִי טָעוּן לִינָה.

**William Davidson Edition - English:**
**The Sages taught** in a different *baraita*: **The** offering of the Paschal lamb on the **first *Pesaḥ* overrides Shabbat,** and similarly, the offering of the Paschal lamb on the **second *Pesaḥ* overrides Shabbat.** The **first *Pesaḥ* overrides ritual impurity,** and similarly, **the second *Pesaḥ* overrides ritual impurity. The first *Pesaḥ* requires remaining** until morning, meaning that it is prohibited for people who have participated in the Paschal lamb to return that night to their homes outside Jerusalem, and similarly, **the second *Pesaḥ* requires remaining** until morning.


###### Pesachim 95b:7
[Pesachim 95b:7](https://torahapp.org/share/book/Pesachim/r/95b:7)

דּוֹחֶה אֶת הַטּוּמְאָה, כְּמַאן? כְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The Gemara clarifies: With regard to the statement that the second *Pesaḥ* **overrides ritual impurity, in accordance with whose** opinion is this? It is **in accordance with** the opinion of **Rabbi Yehuda.**


###### Pesachim 95b:8
[Pesachim 95b:8](https://torahapp.org/share/book/Pesachim/r/95b:8)

וּלְרַבִּי יְהוּדָה טָעוּן לִינָה? וְהָא תַּנְיָא, רַבִּי יְהוּדָה אוֹמֵר: מִנַּיִין לְפֶסַח שֵׁנִי שֶׁאֵין טָעוּן לִינָה, שֶׁנֶּאֱמַר: ״וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ״, וּכְתִיב: ״שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת״, הַנֶּאֱכָל לְשִׁשָּׁה טָעוּן לִינָה, שֶׁאֵין נֶאֱכָל לְשִׁשָּׁה — אֵין טָעוּן לִינָה!

**William Davidson Edition - English:**
**But according to Rabbi Yehuda, does** the second *Pesaḥ* **require remaining** until morning? **Wasn’t** it **taught** explicitly in a *baraita* that **Rabbi Yehuda says: From where** is it derived that **the second *Pesaḥ* does not require remaining** until morning? **As it is stated** with regard to the Paschal lamb: “And you shall roast and eat it in the place which the Lord your God shall choose; **and you shall turn in the morning and go to your tents”** (Deuteronomy 16:7), **and it is written** immediately after: **“Six days you shall eat *matzot*;** and on the seventh day shall be a solemn assembly to the Lord your God; you shall do no work on it” (Deuteronomy 16:8). From this juxtaposition it may be concluded that the first *Pesaḥ*, which is followed by the mitzvah **to eat** *matza* **for six** days, **requires remaining** until morning, whereas the second *Pesaḥ*, which is not followed by the mitzva **to eat** *matza* **for six** days, **does not require remaining** until morning. This contradicts what was previously stated citing Rabbi Yehuda.


###### Pesachim 95b:9
[Pesachim 95b:9](https://torahapp.org/share/book/Pesachim/r/95b:9)

תְּרֵי תַנָּאֵי וְאַלִּיבָּא דְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The Gemara answers: These statements were made by **two *tanna’im* in accordance with** the opinion of **Rabbi Yehuda,** but the two *tanna’im* disagreed about whether or not Rabbi Yehuda maintained that one is required to stay overnight on the second *Pesaḥ*.


###### Pesachim 95b:10
[Pesachim 95b:10](https://torahapp.org/share/book/Pesachim/r/95b:10)

**מַתְנִי׳** הַפֶּסַח שֶׁבָּא בְּטוּמְאָה, לֹא יֹאכְלוּ מִמֶּנּוּ זָבִין וְזָבוֹת נִדּוֹת וְיוֹלְדוֹת. וְאִם אָכְלוּ — פְּטוּרִין מִכָּרֵת.

**William Davidson Edition - English:**
**MISHNA:** When **the Paschal lamb is sacrificed in** a state of **ritual impurity** due to the fact that the majority of the Jewish people are ritually impure, ***zavim*, and *zavot*,** and **menstruating women, and women after childbirth may not eat it,** because the Paschal lamb overrides only ritual impurity imparted by a corpse, but it does not override other forms of ritual impurity. However, **if they** violated the *halakha* and **ate** from the offering, **they are exempt from *karet*.** One who eats sacrificial food in a state of ritual impurity is generally liable to receive *karet*; however, since in this case the offering is sacrificed in a state of ritual impurity, there is no punishment of *karet* even for ritually impure individuals who are not permitted to eat it.


###### Pesachim 95b:11
[Pesachim 95b:11](https://torahapp.org/share/book/Pesachim/r/95b:11)

וְרַבִּי אֱלִיעֶזֶר פּוֹטֵר אַף עַל בִּיאַת מִקְדָּשׁ.

**William Davidson Edition - English:**
**And Rabbi Eliezer exempts** these individuals from *karet* **even for entering the Temple** in a state of ritual impurity, despite their not being permitted to enter, because people who are impure due to ritual impurity imparted by a corpse are permitted to enter the Temple in this situation despite their impurity.


###### Pesachim 95b:12
[Pesachim 95b:12](https://torahapp.org/share/book/Pesachim/r/95b:12)

**גְּמָ׳** תָּנוּ רַבָּנַן: זָבִין וְזָבוֹת נִדּוֹת וְיוֹלְדוֹת שֶׁאָכְלוּ בְּפֶסַח שֶׁבָּא בְּטוּמְאָה, יָכוֹל יְהוּ חַיָּיבִין — תַּלְמוּד לוֹמַר: ״כׇּל טָהוֹר יֹאכַל בָּשָׂר. וְהַנֶּפֶשׁ אֲשֶׁר תֹּאכַל בָּשָׂר מִזֶּבַח הַשְּׁלָמִים אֲשֶׁר לַה׳ וְטוּמְאָתוֹ עָלָיו וְנִכְרְתָה״.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita*: With regard to ***zavim*, *and zavot*,** and **menstruating women, and women after childbirth who ate of the Paschal lamb that was sacrificed** while the majority of the Jewish people were **in** a state of **ritual impurity,** one **might** have thought that they would be **liable** to receive *karet*; **therefore, the verse states:** “The meat that touches any impure thing shall not be eaten, it shall be burned in fire; **and the meat, every one that is ritually pure may eat the meat. But the soul that eats of the meat of the sacrifice of peace-offerings, that belong to the Lord, having his impurity upon him,** that soul **shall be cut off [*venikhreta*]** from his people” (Leviticus 7:19–20).


###### Pesachim 95b:13
[Pesachim 95b:13](https://torahapp.org/share/book/Pesachim/r/95b:13)

נֶאֱכַל לִטְהוֹרִים — חַיָּיבִים עָלָיו מִשּׁוּם טָמֵא, וְשֶׁאֵינוֹ נֶאֱכָל לִטְהוֹרִין — אֵין טְמֵאִין חַיָּיבִין עָלָיו מִשּׁוּם טָמֵא.

**William Davidson Edition - English:**
The *baraita* continues: The juxtaposition of these verses teaches that if the offering **is eaten** only **by** people who are **ritually pure,** ritually impure people are **liable for** eating **it due to** being **ritually impure, but if it is not eaten** only **by** people who are **ritually pure,** because it was offered when the majority of the Jewish people were impure, **those who are ritually impure are not liable for** eating **it due to** being **impure.**


###### Pesachim 95b:14
[Pesachim 95b:14](https://torahapp.org/share/book/Pesachim/r/95b:14)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: יָכוֹל דָּחֲקוּ זָבִין וְנִכְנְסוּ לָעֲזָרָה בְּפֶסַח הַבָּא בְּטוּמְאָה, יָכוֹל יְהוּ חַיָּיבִין — תַּלְמוּד לוֹמַר: ״וִישַׁלְּחוּ מִן הַמַּחֲנֶה כׇּל צָרוּעַ וְכׇל זָב וְכֹל טָמֵא לָנָפֶשׁ״, בִּזְמַן שֶׁטְּמֵאֵי מֵתִים מִשְׁתַּלְּחִין — זָבִין וּמְצוֹרָעִין מִשְׁתַּלְּחִין, אֵין טְמֵאֵי מֵתִים מִשְׁתַּלְּחִין — אֵין זָבִין וּמְצוֹרָעִין מִשְׁתַּלְּחִין.

**William Davidson Edition - English:**
**Rabbi Eliezer says:** One **might** have thought that if ***zavim*** or lepers **pushed** their way in **and entered the courtyard,** which they are prohibited from entering, in order to sacrifice **the Paschal lamb that is brought** when the majority of the Jewish people are **in** a state of **ritual impurity,** one **might** have thought that **they would be liable** to receive *karet* for entering the Temple while ritually impure; therefore, **the verse states: “That they send out from the camp any leper and any *zav* and anyone defiled by the dead”** (Numbers 5:2). This teaches that **at a time when those who are impure** due to ritual impurity imparted by **a corpse are sent out** from the Temple, ***zavim* and lepers are** also **sent out;** when **those who are impure** due to ritual impurity imparted by **a corpse are not sent out** but are permitted to sacrifice the offering in a state of ritual impurity, ***zavim* and lepers are** also **not sent out.**


###### Pesachim 95b:15
[Pesachim 95b:15](https://torahapp.org/share/book/Pesachim/r/95b:15)

בָּעֵי רַב יוֹסֵף: דָּחֲקוּ טְמֵאֵי מֵתִים וְנִכְנְסוּ לַהֵיכָל בְּפֶסַח הַבָּא בְּטוּמְאָה, מַהוּ? מִדְּאִישְׁתְּרַי טוּמְאַת עֲזָרָה אִישְׁתְּרַי נָמֵי טוּמְאַת הֵיכָל, אוֹ דִילְמָא מַאי דְּאִישְׁתְּרַי — אִישְׁתְּרַי, מַאי דְּלָא אִישְׁתְּרַי — לָא אִישְׁתְּרַי!

**William Davidson Edition - English:**
**Rav Yosef asked** a question related to the *halakhot* discussed above: **If those who are impure** due to ritual impurity imparted by **a corpse pushed** their way in **and entered the Sanctuary,** which is an area in which no services are performed for the Paschal lamb and which only priests may enter *ab initio*, and this occurs in a case in which the **Paschal lamb is brought** when the majority of the Jewish people are **in** a state of **ritual impurity, what is** the *halakha*? Is the *halakha* that **since ritual impurity was permitted in the courtyard** for the sake of the Paschal lamb, **ritual impurity in the Sanctuary was also permitted; or perhaps what was permitted was permitted** and **what was not permitted was not permitted,** and consequently they are liable for entering the Sanctuary?


###### Pesachim 95b:16
[Pesachim 95b:16](https://torahapp.org/share/book/Pesachim/r/95b:16)

אָמַר רָבָא, אָמַר קְרָא: ״וִישַׁלְּחוּ מִן הַמַּחֲנֶה״, אֲפִילּוּ מִקְצָת מַחֲנֶה.

**William Davidson Edition - English:**
**Rava said** in answer to this question that **the verse states: “They send out from the camp”** (Numbers 5:2); the phrase “from the camp” indicates that the *halakha* applies **even** to **a part of the camp.** Therefore, when the majority of the Jewish people are ritually impure, even though people who are ritually impure are permitted to enter part of the Temple, as they must bring their offerings to the Temple courtyard, they are not permitted to enter everywhere inside the Temple, and the prohibition of entering the Sanctuary remains in place.


###### Pesachim 95b:17
[Pesachim 95b:17](https://torahapp.org/share/book/Pesachim/r/95b:17)

אִיכָּא דְּאָמְרִי: אָמַר רָבָא, אָמַר קְרָא: ״וִישַׁלְּחוּ מִן הַמַּחֲנֶה ... אֶל מִחוּץ לַמַּחֲנֶה תְּשַׁלְּחוּם״, כׇּל הֵיכָא דְּקָרֵינַן בֵּיהּ ״אֶל מִחוּץ לַמַּחֲנֶה תְּשַׁלְּחוּם״ — קָרֵינַן בֵּיהּ ״וִישַׁלְּחוּ מִן הַמַּחֲנֶה״.

**William Davidson Edition - English:**
**Some say** that **Rava said** a different answer: **The verse states: “That they send out from the camp** any leper and any *zav* and anyone defiled by the **dead…outside the camp you shall send them”** (Numbers 5:2–3). This implies that **anywhere that we apply** the phrase: **“Outside the camp you shall send them,”** which is referring to a case in which the majority of the Jewish people are ritually pure and indicates that the impure people must be sent outside of the entire camp, **we** also **apply** the phrase: **“They must send out from the camp,”** meaning it is prohibited for people who are ritually impure to enter the Sanctuary. However, if the majority of the Jewish people are impure and the offering is sacrificed in a state of impurity, those who are impure are not liable if they enter the Sanctuary.


###### Pesachim 95b:18
[Pesachim 95b:18](https://torahapp.org/share/book/Pesachim/r/95b:18)

בָּעֵי רַב יוֹסֵף: דָּחֲקוּ טְמֵאֵי מֵתִים וְאָכְלוּ אֵימוּרֵי פֶּסַח הַבָּא בְּטוּמְאָה,

**William Davidson Edition - English:**
**Rav Yosef asked** a similar question: **If people who are impure** due to ritual impurity imparted by **a corpse pushed** their way in **and ate portions** that are supposed to be consumed on the altar, such as the fats, the kidneys, and the fat tail, from **a Paschal lamb offered in ritual impurity,**