## Tosefta Pesachim Chapter 4

###### Tosefta Pesachim 4:1
[Tosefta Pesachim 4:1](https://torahapp.org/share/book/Tosefta%20Pesachim/r/4:1)

הביא אשמו ולא הביא גזילו לא יהא ממרס בדמו עד שיביא גזילו אלא תעובר צורתו ויוצא לבית השריפה הביא אשמו ולא הביא מעילתו לא יהא ממרס בדמו עד שיביא מעילתו אלא תעובר צורתו ויצא לבית השריפה מצורע שהביא חטאתו קודם לאשמו לא יהא [אחד] ממרס בדמה עד שיביא אשמו אלא תעובר צורתה ותצא לבית השריפה.

**Sefaria Community Translation:**
One who brings a guilt offering [for theft] but does not bring what he stole -- the blood [of the offering] may not be stirred until he brings that which he stole; however, the form [of the offering] is allowed to decay*, and it is taken out to the place of burning. One who brings a guilt-offering and does not bring the payment for his misuse -- the blood may not be stirred until he brings the payment for misuse; however, the form is allowed to decay, and it is taken out to the place of burning. A *metzora* that brought a sin-offering before a guilt offering -- one may not stir the blood until he brings the guilt-offering; rather, its form is allowed to decay, and it is taken out to the place of burning.


###### Tosefta Pesachim 4:2
[Tosefta Pesachim 4:2](https://torahapp.org/share/book/Tosefta%20Pesachim/r/4:2)

כל הקדשים שהקריבן קודם תמיד של שחר או שעכבן אחר תמיד של בין הערבים [הרי אלו] פסולין שאין לך קודם תמיד של שחר אלא קטורת [ואין לך מתעכב] אחר תמיד של בין הערבים אלא קטורת ופסח בערבי פסחים ומחוסרי כפרה כדי [שיאכלו בפסחים לערב ר' ישמעאל ב"ר] יוחנן בן ברוקה אומר מחוסרי כפרה [מביאין קרבנותיהן עם תמיד של בין הערבים כדי שיאכלו בקדשים לערב].

**Sefaria Community Translation:**
All sacrificial animals that are sacrificed before the morning Tamid or that are delayed after the afternoon Tamid -- behold, they are disqualified, as only the incense may be [offered up] before the morning Tamid, and only the incense may be delayed until after the afternoon Tamid and the Passover offering on Passover Eve and [the offerings brought by] those lacking atonement, in order that [with respect the Passover offering], they may partake of the Paschal lamb in the evening (see Deut. 16:6). Rabbi Yishmael bar Rabbi Yochanan ben Berokah says, those who lack atonement bring their sacrifices along with the afternoon Tamid, in order that they may partake of consecrated [foods] in the evening.


###### Tosefta Pesachim 4:3
[Tosefta Pesachim 4:3](https://torahapp.org/share/book/Tosefta%20Pesachim/r/4:3)

שחטו לשמו ומירק שלא לשמו כשר מפני שהוכשר בשחיטה כיצד שלא לאוכליו שחטו לחולה ולזקן [שאין] יכולין לאכול כזית כיצד שלא למנוייו [שחטו לבני] חבורה אחרת שחטו למולין ולערלין [ולטמאין ולטהורין] כשר אבא שאול [פוסל] והדין נותן שיהא פסול הואיל [וזמן] פוסל [וערלה פוסלת] מה [הזמן] עשה בו מקצתו ככולו אף ערלה נעשה בה מקצתה ככולה או כלך לדרך זו הואיל [וטומאה] וערלה פוסלת מה טומאה [לא] עשה בה מקצתה ככולה אף ערלה לא נעשה בה מקצתה ככולה נראה למי דומה דנין דבר [שנוהג] בכל הזבחים מדבר [שנוהג] בכל הזבחים ואל יוכיח זמן [שאינו נוהג] בכל הזבחים או כלך לדרך זו דנין דבר שלא הותר מכללו מדבר שלא הותר מכללו ואל תוכיח טומאה [שהותר] מכללה.

**Sefaria Community Translation:**
One who slaughtered [the Passover offering] for its purpose but completed [the rituals associated with the sacrifice] for a different purpose -- it is valid because its slaughter rendered it fit. *How so, "It was slaughtered for those who cannot eat it" (Pes. 5:3)?* [This applies where] he slaughtered for a sick person or for an elderly person who cannot eat an olive's-bulk. *How is it [slaughtered] for "those who are not registered" (ibid.)?* [This applies where] he slaughtered it for members of a different collective. [If] he slaughtered for [both] circumcised and uncircumcised, or for [both] impure persons and for pure persons, it is valid. Abba Shaul disqualifies it, and it is logical that it should be disqualified, since [a person's unfit status] at the time [of the sacrifice] disqualifies [a sacrifice], and an uncircumcised person is disqualified *and an impure person is disqualified (following the GR"A). Just as "the time"* makes it [disqualified under the principle of] "the part is like the whole," so too an uncircumcised person makes it [disqualified under] "the part is like the whole." Or perhaps look at it this way: Since an impure person and an uncircumcised person are disqualified, just as [partial] impurity does not cause [application of the principle] "the part is like the whole," thus so too a [partially] uncircumcised person does not cause [application of the principle] "the part is like the whole." Let us see to what case it is similar: We derive a matter that does not apply to every offering (i.e., lack of circumcision), from a [different] matter that does not apply to every offering (i.e., impurity), and it is proven from "time," which [also] does not apply to all offerings. Or perhaps look at it this way: We derive a matter which does not permit exception to a general prohibition, from a [different] matter which does not permit an exception to a general prohibition, and it is not proven from impurity, which does permit an exception to a general prohibition.


###### Tosefta Pesachim 4:4
[Tosefta Pesachim 4:4](https://torahapp.org/share/book/Tosefta%20Pesachim/r/4:4)

השוחט את הפסח על החמץ בארבעה עשר עובר בלא תעשה [פסח] עצמו כשר ויוצא בו ידי חובתו בפסח אחד השוחט ואחד הזורק וא' המקטיר בד"א [שיש חמץ לאחד מבני חבורה אין חמץ לאחד מבני חבורה] פטור אבל המולק את העוף מבפנים על החמץ בי"ד עובר בלא תעשה.

**Sefaria Community Translation:**
One who slaughters the Passover offering along with chametz on the fourteenth [of Nissan] transgresses a negative commandment, [but the] Passover offering itself is valid, and he fulfills his obligation through it with [respect to] the Passover offering. And whether he is the one who slaughters it, or the one who sprinkles its blood, or the one who offers it up [on the Altar, he is liable]. *When do these words apply?* When one of the members of a collective [who will partake in the Paschal lamb] has chametz [in his possession]. If none of the members of the collective has chametz, he is exempt, but the one who pinches the neck of a bird inside [the Temple] with chametz on the fourteenth transgresses a negative commandment.


###### Tosefta Pesachim 4:5
[Tosefta Pesachim 4:5](https://torahapp.org/share/book/Tosefta%20Pesachim/r/4:5)

ר"ש אומר כשר הפסח בי"ד לשמו חייב מפני שהוא כשר שלא לשמו פטור מפני שהוא פסול [ובמועד לשמו פטור מפני שהוא פסול שלא לשמו חייב מפני שהוא כשר] אימתי בזמן שהן ראויין לבא [פסח] אבל אין ראויין [לבא] פסח בין לשמו בין שלא לשמו [חייב מפני שהוא] כשר [אמר רבי שמעון פסח בארבעה עשר לשמו כשר שלא לשמו פסול בחולו של מועד לשמו פסול שלא לשמו כשר ואימתי בזמן שראוי להביא פסח אבל אין ראוי להביא פסח בין לשמו בין שלא לשמו כשר].

**Sefaria Community Translation:**
Rabbi Shimon says, [if] the Passover offering [is offered] on the fourteenth [along with chametz (see Minchat Yitzchak)] for its purpose, he is liable because [the offering] is valid [to be sacrificed on Passover], and [if] not for its purpose, he is exempt because it is disqualified. And [a Passover offering] on the intermediate days of the Festival -- for its purpose, he is exempt, because it is disqualified, but for a different purpose, he is liable, because it is valid. *When do these words apply?* When they are fit to be brought as a Passover offering, but if they are not fit to be brought as a Passover offering, whether [it is sacrificed] for its purpose or not for its purpose, he is liable, because it is valid. Said Rabbi Shimon, a Passover offering on the fourteenth in its purpose is valid, and not for its purpose is disqualified. On the intermediate days of the Festival -- for its purpose, it is disqualified, and not for its purpose, it is valid. *When do these words apply?* When it is fit to bring as a Passover offering, but if it is not fit to bring as a Passover offering, whether for its purpose or not for its purpose, it is valid.


###### Tosefta Pesachim 4:6
[Tosefta Pesachim 4:6](https://torahapp.org/share/book/Tosefta%20Pesachim/r/4:6)

[שחטו אחרים לשמו] בארבעה עשר ר' אליעזר פוסל ורבי יהושע מכשיר אמר רבי יהושע ומה בשאר ימות השנה שאינו כשר לשמו כשרו אחרים לשמו [י"ד] שכשר לשמו אינו דין שיכשרו אחרים לשמו אמר לו רבי אליעזר [לא אם אמרת] בשאר ימות השנה שאינו כשר לשמו כשר הוא לשם אחרים [י"ד שכשר לשמו אינו דין שיכשר הוא לשם שמו ולשם אחרים וכן אתה אומר מפני מה כשרו] אחרים [לשמו] בשאר ימות השנה שכן כשר [הוא] לשם אחרים [יכשרו אחרים לשמו בי"ד שאינו כשר] לשם אחרים אמר לו ר' יהושע הורעת כח פסח [ואתה נותן] כח לשלמים חזר ר"א ודנו דין אחר מצינו [שהמקדיש פסח באו שלמים ולא מהמקדיש] שלמים בא פסח ומה פסח [שמהקדישן באו שלמים אינו כשר לשם שלמים שלמים שאין מהקדישן בא פסח דין הוא שלא יכשרו לשם פסח אמר לו רבי יהושע חטאת תוכיח שאין מהקדישה באו שלמים וכשרה לשם שלמים אף אתה אל תתמה על השלמים שאע"פ שאין מהקדשן בא פסח שיכשרו לשם פסח] אמר לו ר"א לא אם אמרת בחטאת שכן כשרה לשמה [בשאר ימות השנה] תאמר בפסח שאינו כשר לשמו [בשאר ימות השנה] הואיל ואין כשר לשמו בשאר ימות השנה אם שחטו אחרים לשמו בי"ד ה"ז פסול.

**Sefaria Community Translation:**
[If] he slaughtered another [offering] for the purpose [of being a Passover offering] on the fourteenth [of Nissan], Rabbi Eliezer disqualifies it and Rabbi Yehoshua deems it fit. Said Rabbi Yehoshua, "Just as on the other days of the year in which [the Passover offering] is not fit for its own purpose but is fit for another purpose, then on the fourteenth, in which it is fit for its own purpose, is not logical that it would also be fit for other offerings to be offered for its purpose?" Rabbi Eliezer said to him, "Or reverse the matter ("או חלוף הדברים", see GR"A). If you hold that on the other days of the year in which it is not fit [to be sacrificed] for its own purpose [but] it is fit for another purpose, [then] on the fourteenth in which it is fit for its purpose, is it not logical that it would be fit not only for its own purpose but also for another purpose? And you must hold this way, because [according to your logic] if other sacrifices are rendered fit [when offered] for their own purpose on the other days of the year, so too [the Passover offering] would be fit to be offered for other purposes and other offerings would be fit to be offered for its purpose on the fourteenth -- but it is not fit to be offered for other purposes [on the fourteenth]." Rabbi Yehoshua said to him, "You have weakened the power of the Passover offering and you have [simultaneously] given power to peace offerings." Rabbi Eliezer returned and advanced a different argument: "We find that [an animal] consecrated as a Passover offering [but not brought on Passover] may be brought as a peace offering, but [an animal originally] consecrated as a peace offering may not be brought as a Passover offering. And given that a Passover offering from among those that were consecrated [but left over] may be brought as a peace offering [after Passover], but is not valid [to be offered] for the purpose of a peace offering [during Passover itself], [therefore, as to funds left over from the purchase] peace offering, which may not be consecrated to [purchase an animal to] be brought as a Passover offering [during the rest of the year], does it not follow that it should be disqualified [if it is brought] for the purpose of a Passover offering [on Passover itself]?" Rabbi Yehoshua said to him, "A sin offering will prove the matter. For [leftover funds from its purchase] may not be consecrated to be brought as a peace offering, and [yet] it is valid [if brought] for the purpose of a peace offering, [and therefore] even you should not wonder that a peace offering, which although [its leftover funds] may not be consecrated to be brought as a Passover offering, is [nonetheless] valid to be brought for the purpose of a Passover offering." Rabbi Eliezer said to him, "No. If you said that regarding a sin offering that is indeed valid [to be brought] for its own purpose on the remaining days of the year, you must [also] say that as to a Passover offering that is not valid [to be brought] for its purpose on the remaining days of the year, since it is not valid for its purpose on the other days of the year, if other [sacrifices] are slaughtered for its purpose on the fourteenth, behold, it is disqualified."


###### Tosefta Pesachim 4:7
[Tosefta Pesachim 4:7](https://torahapp.org/share/book/Tosefta%20Pesachim/r/4:7)

השוחט את הפסח לאוכלו בי"ד כשר לאוכלו נא [שלוק] ומבושל כשר השוחט את הפסח על בני [חבורה] ואמר שלא לשמו שחטתיו שורת הדין אין נאמן ר' יהודה אומר עד שלא [יתחילו] בו נאמן משהתחילו בו אינו נאמן.

**Sefaria Community Translation:**
One who slaughters the Passover offering to eat it on the fourteenth [of Nissan], it is valid to eat it. [If he prepared it] half-cooked, boiled, or cooked, it is valid. One who slaughters the Passover offering on behalf of the members of a company, and he said that he did not slaughter it in its name (i.e., he slaughtered it with a different purpose in mind), he is not believed. Rabbi Yehuda says, [if he said it] before he began [the slaughter] he is believed, [but if he said it] after he began [the slaughter] he is not believed.


###### Tosefta Pesachim 4:8
[Tosefta Pesachim 4:8](https://torahapp.org/share/book/Tosefta%20Pesachim/r/4:8)

הפסח ששחטו [בשחרית] בי"ד שלא לשמו ר' יהושע מכשיר כאילו נשחט בשלשה עשר [בן] בתירא פוסל כאילו נשחט בין הערבים אמר רבי יהושע הואיל ושלשה עשר אינו ראוי ובי"ד שחרית אינו ראוי מה שלשה עשר אם שחטו שלא לשמו כשר אף י"ד שחרית אם שחטו שלא לשמו כשר השיב לסייע דברי בן בתירא [לאו] אם אמרת בשלשה עשר שאין מקצתו ראוי תאמר בי"ד שחרית שמקצתו ראוי הואיל ומקצתו ראוי אם שחטו שחרית [בי"ד] שלא לשמו פסול.

**Sefaria Community Translation:**
A Passover offering that was slaughtered in the morning of the fourteenth [of Nissan] that was not [slaughtered] by its name (i.e., it was designated for a different purpose, see Pes. 6:5), Rabbi Yehoshua deems it fit as though it was slaughtered on the thirteenth. Ben Beteira deems it disqualified as though it was slaughtered in the evening. Said Rabbi Yehoshua, "Since on the thirteenth it is not fit [to be a Pesach offering], and on the morning of the fourteenth it is not fit, would you not say that [if it was slaughtered] on the thirteenth for a different purpose it should be deemed valid? [Thus,] even on the morning of the fourteenth, if he slaughtered it for a different purpose, it it valid." [However,] he then reconsidered and instead supported the words of Ben Beteira [which were as follows]: "No. If you hold that on the thirteenth that it is not even somewhat fit [to be designated as a Passover offering], you must say that on the morning of the fourteenth, when it is at least somewhat fit [to be so designated], since it is at least somewhat fit, if it was slaughtered on the morning of the fourteenth for a different purpose, it is disqualified."


###### Tosefta Pesachim 4:9
[Tosefta Pesachim 4:9](https://torahapp.org/share/book/Tosefta%20Pesachim/r/4:9)

פסח ראשון בשלשה [בתים ואין השני בשלשה בתים נשחט תמיד] של בין הערבים מקטיר את הקטורת ומטיב את הנרות ובא לו אצל פסח קרעו [והוציא] את אימוריו אפילו של ארבעה ושל חמשה נתנו במיגס והקטירו על גבי המזבח ובשבת [מלביש בגויתו ומניחו] ויוצא ר' ישמעאל בר' יוחנן בן ברוקה אומר י"ד שחל להיות בשבת לא היה מפשיט אלא עד מקום חזה כהן הקרוב אצל המזבח שופך שפיכה [אחת] כנגד היסוד [פסול] הלוים עומדין על דוכנן וגומרין הלל בשורה אם גמרו שנו ואם שנו שלשו ואע"פ שלא שלשו מימיהן [א"ר יהודה מימיהן] של כת שלישית לא הגיעו לאהבתי כי ישמע ה' מפני שעמה מועטין והיא היתה נקראת כת [עצלנין].

**Sefaria Community Translation:**
The first Passover was [divided] among three groups* and the second Passover was not [divided] among three groups. A Tamid sacrifice would be slaughtered in the evening, he (i.e., the Kohen) would burn the incense, and he would tend to the candles [of the menorah]. He would come to where the Passover offering was located, and he would cut it open and take out its sacrificial portions, even four or five [offerings at a time]. He would put them on a tray and burn them on top of the Altar. And on the Sabbath he would keep the carcass "dressed" (i.e., not flayed) and leave it and go out. Rabbi Yishmael bar Rabbi Yochanan ben Berokah says, [if] the fourteenth [of Nissan] fell on the Sabbath, he would only flay [the carcass] until the "place of waving" (i.e., the breast and thigh, see Men. 62a:1). [If] the Kohen who was to offer [the sacrifice] on the Altar would pour out [the blood] in a single pouring against the base [of the Altar], it would be disqualified. The Levites would stand on their platform and finished the Hallel in song. If they finished it, they would repeat it, and if they repeated it, they would repeat it a third time, although [in actuality] they never repeated it a third time in all their days. Said Rabbi Yehuda -- "in all their days" -- [indeed,] the third [and last] group never reached to "I love the Lord, for He hears" (Ps. 116:1), because the people were few and they would call it the "lazy group."


###### Tosefta Pesachim 4:10
[Tosefta Pesachim 4:10](https://torahapp.org/share/book/Tosefta%20Pesachim/r/4:10)

כמעשהו בחול כך מעשהו בשבת אלא שהיו הכהנים מדיחין את העזרה שלא ברצון חכמים כיצד מדיחין את העזרה היו פוקקין אותה ומרגילין לה אמת המים עד שנעשית נקיה כחלב רבי יהודה אומר כוס היה ממלא [מדמי התערובות וזרקו] זריקה אחת על גבי המזבח שאם [נתערב] דמן של אחד מהן נמצא [זה מכשיר אמרו לו והלא אין מתקבל] בכלי ודם שאינו מתקבל בכלי פסול לגבי מזבח דבר אחר שהוא דם התמצית ודם התמצית פסול לגבי מזבח אמר להם [אם כן] למה פוקקין את העזרה [והיו כהנים מפקיעין בדם עד ארכובותיהן אמרו לו שבח הוא לכהנים שיהיו מפקיעין בדם] עד ארכובותיהן רבי אליעזר בן יעקב אומר כת שלישית הלכה וישבה לה בעזרת [הנשים].

**Sefaria Community Translation:**
As they did things on weekdays, so they also did things on the Sabbath, except that the Kohanim would mop up [the blood from] the Temple Courtyard, which was against the will of the Sages. *How did [the Kohanim] mop the Temple Courtyard?* They would seal it up and let a stream of water flow over it until it was made clean like [the color of] milk. Rabbi Yehuda says, a cup was filled with the blood of the various species [of sacrificed animals], and they sprinkled one sprinkle on top of the Altar, for [they reasoned that] if one of their blood was mixed in with it, it would render [the Altar] fit. [When the Sages saw one of the Kohanim doing this,] They said to him, "Is it not the case that [this blood] was not collected inside a vessel, and is it not the case that blood that is not collected inside a vessel is disqualified from [sprinkling] on top of the Altar? And another thing, that this is secondary blood [which comes out only after the animal is dead], and secondary blood is disqualified from [sprinkling] on top of the Altar." He said to them, "In that case, why do they seal off the Temple Courtyard and [why do] the Kohanim let the blood flow up to their knees?" They said to him, "Blessed are the Kohanim who let the blood flow up to their knees." § [Returning to the prior discussion, ] Rabbi Eliezer ben Ya'akov says, [with respect to the groupings of those bringing their Passover offerings to the Temple for slaughter (Pes. 5:9-5:10),] the third group went and sat in the Women's Courtyard.


###### Tosefta Pesachim 4:11
[Tosefta Pesachim 4:11](https://torahapp.org/share/book/Tosefta%20Pesachim/r/4:11)

פעם אחת חל י"ד להיות בשבת שאלו את הלל הזקן פסח מהו שידחה את השבת אמר להם וכי פסח אחד יש לנו בשנה שדוחה [את השבת] הרבה מג' מאות פסחים יש לנו [בשנה ודוחין] את השבת חברו עליו כל העזרה אמר להם תמיד קרבן צבור דוחה את השבת אף פסח קרבן צבור דוחה את השבת דבר אחר נאמר [בתמיד] (במדבר כח) מועדו ונאמר [בפסח] (במדבר ט) מועדו [מה תמיד שנאמר בו מועדו] דוחה את השבת אף [פסח שנא' בו מועדו] דוחה את השבת ועוד ק"ו ומה תמיד שאין חייבין עליו כרת דוחה את השבת פסח שחייבין עליו כרת אינו דין שידחה את השבת ועוד מקובלני מרבותי שפסח דוחה את השבת [ולא פסח ראשון אלא פסח שני ולא פסח צבור אלא פסח יחיד] אמרו לו מה יהא [על העם] שלא הביאו סכינין ופסחים למקדש אמר להם [הניחו להם רוה"ק עליהן] אם אין נביאים הן בני נביאים הן מה עשו ישראל באותה שעה מי שפסחו טלה טמנו בצמרו גדי קשרו בין קרניו והביאו סכינין ופסחים למקדש [ושחטו את פסחיהן] בו ביום מנו את הלל [נשיא והיה מורה] להם בהלכות הפסח.

**Sefaria Community Translation:**
One time the fourteenth [of Nissan] fell on the Sabbath and [the people] asked Hillel the Elder, does the Passover offering override the Sabbath? He said to them, "Do we only have one Passover offering a year that overrides the Sabbath? [Rather,] we have more than three hundred 'Passover offerings' (i.e., the various sacrifices that are brought throughout the year) that override the Sabbath." The entire Temple Courtyard crowded around him. He said to them, "Just as the Tamid is a communal sacrifice that overrides the Sabbath, so too the Passover offering is a communal sacrifice that overrides the Sabbath. And another thing, it is said regarding the Tamid (Num. 28:2), 'its appointed time' and it is [also] said regarding Passover offering (Num. 9:2) 'its appointed time'; thus just as the Tamid as to which it is said 'its appointed time' overrides the Sabbath, so too the Passover offering as to which it is [also] said 'its appointed time' must also override the Sabbath. And moreover, [the matter may be further proven by] a *kol v'chomer* (a logical deduction): If the Tamid, which does not render one liable for excommunication [by failing to perform it] overrides the Sabbath, is it not logical that the Passover offering, which *does* render one liable for excommunication [by failing to perform it] must also override the Sabbath? And moreover, I received this tradition from my teachers that Passover overrides the Sabbath, and not [just] the first Passover but [also] the second Passover, and not [just] a Passover offering brought by the community, but also a Passover offering brought by an individual." They said to him, "What should be done about the people that did not bring knives or Passover offerings to consecrate [because they did not know that the Passover offering overrides the Sabbath]?" He said to them, "Leave it to them, [since] the Holy Spirit is upon them. If they are not prophets, they are the children of prophets." What the Israelites did at that moment was that whoever brought a lamb for his Passover offering lodged [his knife] in its wool, [and whoever brought a] kid goat, he tied [his knife] between its horns, and thus they brought knives and Passover offerings to consecrate, and they slaughtered their Passover offerings. And on that day, they appointed Hillel as the Nasi and he taught them all the laws of Passover.


###### Tosefta Pesachim 4:12
[Tosefta Pesachim 4:12](https://torahapp.org/share/book/Tosefta%20Pesachim/r/4:12)

פעם אחת בקש אגריפס המלך לידע [כמה] מנויין של [אוכלוסין] ואמר להם לכהנים הפרישו לי כוליא מכל פסח ופסח והפרישו לו שש מאות אלף זוגות של כוליות כפלים כיוצאי מצרים ואין לך כל פסח ופסח שלא היו עליו יותר מעשרה מנויין חוץ מטמא ושהיה בדרך רחוקה בו ביום נכנסו ישראל בהר הבית ולא היה מחזיקן והיה [נקרא פסח מעוכין].

**Sefaria Community Translation:**
One time King [Herod] Agrippa sought to find out how many were the multitudes [of Israelites], and he said to the Kohanim, separate for me a kidney from each and every Passover offering, and they separated for him six hundred thousand pairs of kidneys, double the number of the exodus from Egypt, and there was not any Passover offering that did not have at least ten registrants, not including those who [could not attend because they] were impure or that had too long of a distance to travel. On that day, they entered the Temple Mount and it could not hold all of them, and they called it the "Passover of the crushed."