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פסחים ו׳:ה׳ - ו׳:ו׳

The Mishnah Yomi for Sunday, September 13, 2020 is פסחים ו׳:ה׳ - ו׳:ו׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Pesachim Perek 6 Mishnah 5

פסחים פרק ו׳ משנה ה׳

5
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. 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. 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? 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? 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.
הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ בְשַׁבָּת, חַיָּב עָלָיו חַטָּאת. וּשְׁאָר כָּל הַזְּבָחִים שֶׁשְּׁחָטָן לְשׁוּם פֶּסַח, אִם אֵינָן רְאוּיִין, חַיָּב. וְאִם רְאוּיִין הֵן, רַבִּי אֱלִיעֶזֶר מְחַיֵּב חַטָּאת, וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם הַפֶּסַח שֶׁהוּא מֻתָּר לִשְׁמוֹ, כְּשֶׁשִּׁנָּה אֶת שְׁמוֹ, חַיָּב, זְבָחִים שֶׁהֵן אֲסוּרִין לִשְׁמָן, כְּשֶׁשִּׁנָּה אֶת שְׁמָן, אֵינוֹ דִין שֶׁיְּהֵא חַיָּב. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בַּפֶּסַח, שֶׁשִּׁנָּהוּ לְדָבָר אָסוּר, תֹּאמַר בַּזְּבָחִים, שֶׁשִּׁנָּן לְדָבָר הַמֻּתָּר. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, אֵמוּרֵי צִבּוּר יוֹכִיחוּ, שֶׁהֵן מֻתָּרִין לִשְׁמָן, וְהַשּׁוֹחֵט לִשְׁמָן, חַיָּב. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְאֵמוּרֵי צִבּוּר שֶׁיֵּשׁ לָהֶן קִצְבָּה, תֹּאמַר בַּפֶּסַח שֶׁאֵין לוֹ קִצְבָּה. רַבִּי מֵאִיר אוֹמֵר, אַף הַשּׁוֹחֵט לְשֵׁם אֵמוּרֵי צִבּוּר, פָּטוּר:
ה׳
ברטנורא

הפסח ששחטו שלא לשמו – on the fourteenth of Nisan that fell on Shabbat and thinking that just as it is permissible for the sake of those who eat it, similarly it is permissible for the sake of those who may not eat it.

חייב חטאת – for he violated the Sabbath inadvertently.

אם אינן ראויין – for the Passover offering, such a calf or a ram that is two years old or a female, he is obligated upon it a sin-offering if escaped his memory that it was Shabbat, or that we was permitted to slaughter other sacrifices for the purpose of the Passover offering on Shabbat, for he is not erring in the mater of a commandment, for everyone knows that that it is not fit for Passover.

ואם ראויין הן – such as a lamb for a peace offering that was slaughtered for the purpose of the Passover offering, and because he was hasty and busily engaged to slaughter his Passover offering, he erred in this matter and did not remember that it been sanctified for another offering.

ר"א מחייב חטאת – even though he erred in the matter of a commandment.

ור'י פוטר – for he holds that he erred in the matter of a commandment and performed a commandment on this account, he is exempt from the liability of a sin-offering connected with it , for he did the Mitzvah by offering a sacrifice, and all the offerings that were made not for the sake of that offering are valid, and even if they are slaughtered for the purpose of the Passover offering, Rabbi Yehuda declares them fit in the chapter “The daily whole-burnt offering that was slaughtered” (Mishnah Pesahim, Chapter 5, Mishnah 4).

מה אם פסח – that one is permitted to slaughter it (i.e., the Passover sacrifice) on Shabbat for its own sake, if he changed its sake, you have admitted, at least, that you are liable for a sin-offering as is taught above.

ששינהו לדבר האסור – for he slaughtered it for the sake of other sacrifices that are prohibited to slaughter them for on Shabbat.

ששינהו לדבר המותר – that he slaughtered it for the purpose of something that is permitted to slaughter it on Shabbat.

אימורי צבור – the parts of those sacrifices offered on the altar in public on the Sabbath such as the daily whole-offerings and the additional/Musaf offerings will prove that they are permitted to slaughter them for their own sake. And he who slaughters other sacrifices for the sake of their specific purpose on the Sabbath is liable.

שיש להן קצבה – that he doesn’t see others engaged in its slaughtering, and since the daily whole offering was slaughtered, he knows that he does not have to slaughter another. Therefore, he does not err but rather makes an inadvertent mistake, for he didn’t have err in this matter.

תאמר בפסח שאין לו קצבה – for everyone needs this, and behold, he sees many others engaged in this and he is anxious to engage in the Mitzvah/commandment. For even if he had already slaughtered the Passover sacrifice and found this offering standing in the Temple courtyard, and he thought that it was the Passover offering and slaughtered it in the name of someone, he is in error about a matter of a Mitzvah.

רבי מאיר אומר – He who slaughters on Shabbat other animal offerings (i.e., especially Festival offerings) all the days of the year for name of the sacrifices offered on the altar for the community, he is exempt. But the Halakha is according to Rabbi Yehoshua and the Halakha is not according to Rabbi Meir.

הפסח ששחטו שלא לשמו. בי״ד שחל להיות בשבת וסבור כשם שמותר לשמו כך מותר שלא לשמו:

חייב חטאת. שחלל שבת בשוגג:

אם אינן ראוין. לפסח. כגון עגל או איל בן שתי שנים או נקבה. חייב עליו חטאת אם נתעלמה ממנו שבת או סבור שמותר לשחוט זבחים אחרים לשם פסח בשבת, דהאי לאו טועה בדבר מצוה, דהכל יודעים שאין זה כשר לפסח:

ואם ראוין הן. כגון שה בן שנה של שלמים ששחטו לשם פסח, דמתוך שהוא טרוד ובהול לשחוט פסחו טעה בדבר זה ולא נזכר שהקדישו לזבח אחר:

רבי אליעזר מחייב חטאת. אעפ״י שטעה בדבר מצוה:

ורבי יהושע פוטר. דקסבר טעה בדבר מצוה ועשה מצוה כל דהוא פטור מחיוב חטאת שבה, וזה עשה מצוה שהקריב קרבן, דכל הזבחים שנזבחו שלא לשמן כשרים, ואף הנשחטים לשם פסח מכשיר להו ר״י בפרק תמיד נשחט:

מה אם פסח. שמותר לשחטו בשבת לשמו, שינה את שמו אודית מיהא דחייב חטאת כדקתני לעיל:

ששינהו לדבר האסור. ששחטו לשם קרבנות אחרים שאסורים לשחטן בשבת:

ששינהו לדבר המותר. ששוחטו לשם דבר המותר לשוחטו בשבת:

אימורי ציבור. קרבנות האמורים בצבור בשבת כגון תמידים ומוספים יוכיחו שמותרים לשוחטן לשמן, והשוחט שאר זבחים לשמן בשבת חייב:

שיש להן קצבה. שאינו רואה אחרים עסוקין בשחיטתו, וכיון שנשחט התמיד יודע הוא שאין צריך לשחוט עוד, הילכך אין זה טועה אלא שוגג, דלא היה לו לטעות בדבר:

תאמר בפסח שאין לו קצבה. דהכל צריכין לכך והרי הוא רואה אחרים הרבה עסוקים בכך וטרוד הוא להתעסק במצוה. ואפילו שחט הוא פסח כבר ומצא זבח זה עומד בעזרה וכסבור שהוא פסח ושחטו לשם מי שהוא, טועה בדבר מצוה הוא:

רבי מאיר אומר. השוחט בשבת זבחים אחרים כל ימות השנה לשם אמורי צבור פטור. והלכה כרבי יהושע ואין הלכה כרבי מאיר:

משנה ב

Mishnayos Pesachim Perek 6 Mishnah 6

פסחים פרק ו׳ משנה ו׳

6
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. 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. 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.
שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו, לַעֲרֵלִין וְלִטְמֵאִין, חַיָּב. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו, לְמוּלִין וְלַעֲרֵלִין, לִטְהוֹרִים וְלִטְמֵאִים, פָּטוּר. שְׁחָטוֹ וְנִמְצָא בַעַל מוּם, חַיָּב. שְׁחָטוֹ וְנִמְצָא טְרֵפָה בַסֵּתֶר, פָּטוּר. שְׁחָטוֹ וְנוֹדַע שֶׁמָּשְׁכוּ הַבְּעָלִים אֶת יָדָם, אוֹ שֶׁמֵּתוּ אוֹ שֶׁנִּטְמְאוּ, פָּטוּר, מִפְּנֵי שֶׁשָּׁחַט בִּרְשׁוּת:
ו׳
ברטנורא

לאוכליו ושלא לאוכליו פטור וכו' – for this is a fit Passover offering as we said in the chapter “The whole burnt-offering that was slaughtered” (Chapter 5, Mishnah 3 of Tractate Pesahim), for a person who slaughters for the invalid and the valid is not invalid.

שחטו ונמצא בעל מום חייב – for it is an inadvertent error, and he was not forced into it, for he could have [checked/examined it].

שמשכו בעלים את דים – [the owners withdrew their hands from it] before the slaughtering and registered on another

or that they died or that they were defiled, for now, they were not given Shabbat to override [the prohibitions]

to make them exempt for he was compelled, for he had not known that this was the situation and was not able to check/examine this.

לאוכליו ושלא לאוכליו פטור וכו׳ דהא פסח כשר הוא, דאמרינן פרק תמיד נשחט דהשוחט לפסולים ולכשרים לא פסל:

שחטו ונמצא בעל מום חייב. דשוגג הוא ולא אנוס שהיה לו [לבקרו]:

שמשכו בעלים את ידם. ממנו קודם שחיטה ונמנו על אחר:

או שמתו או שנטמאו. דעכשיו לא נתנה שבת לדחות אצלם:

פטור. שאנוס הוא, דלא היה יודע שכך הוא ולא היה לו לבדוק על כך:

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