Mishnah.org Logo
Perek 7

Mishnayos Pesachim Perek 7 Mishnah 7

פסחים פרק ז׳ משנה ז׳

7
In a case of a Paschal lamb whose blood was sprinkled and subsequently it became known that the meat or blood was ritually impure, the frontplate of the High Priest appeases God for the ritual impurity after the fact, and the owners are exempt from observing the second Pesaḥ. If it became known later that the body of the individual who brought the Paschal lamb had become ritually impure, the frontplate does not appease God. The individual has not fulfilled his obligation to bring the Paschal lamb, and therefore he must observe the second Pesaḥ. This is because the Sages said that with regard to the nazirite and one who performs the ritual of the Paschal lamb, the frontplate appeases God for both impurity of the blood and meat of the offering, but the frontplate does not appease God for impurity of the body of the individual bringing the offering. The mishna introduces a halakha with regard to ritual impurity of the deep, a term that refers to a source of impurity that is unknown to anyone and is discovered only after it has rendered someone impure. If it became known after the offering was brought that the person had become impure due to ritual impurity of the deep, e.g., if he was informed that there was a concealed grave under the place he had sat in a house where he had previously stayed, the frontplate appeases God and the offering is valid.

הַפֶּסַח שֶׁנִּזְרַק דָּמוֹ, וְאַחַר כָּךְ נוֹדַע שֶׁהוּא טָמֵא, הַצִּיץ מְרַצֶּה. נִטְמָא הַגּוּף, אֵין הַצִּיץ מְרַצֶּה, מִפְּנֵי שֶׁאָמְרוּ, הַנָּזִיר וְעוֹשֶׂה פֶסַח, הַצִּיץ מְרַצֶּה עַל טֻמְאַת הַדָּם, וְאֵין הַצִּיץ מְרַצֶּה עַל טֻמְאַת הַגּוּף. נִטְמָא טֻמְאַת הַתְּהוֹם, הַצִּיץ מְרַצֶּה:

ז׳

ואח"כ נודע שהוא טמא – The Passover [offering] or the blood [became defiled].

הציץ – effects pardon and he is exempt from the Second Passover.

נטמא – its owner the defilement of the body with the dead.

אין הציץ מרצה – and he is obligated for the Second Passover, for at the time of the sprinkling [of the blood] it is not someone making the Passover [offering] for the All-Merciful has postponed it..

הנזיר – as it is written (Numbers 6:7): “If a person dies [suddenly] near him, [defiling his sacred hair]…,”(Numbers 6:12): “the previous period shall be void, [since his consecrated hair was defiled],” for if he had been defiled by [contact with] the dead before the bringing of his sacrifices, it makes void the days of a Nazirite’s vow which have been observed.

הציץ מרצה על טומאת הדם – and his shaving is valid and he is permitted to drink wine and to become defiled to dead people.

ואין הציץ מרצה על טומאת הגוף – any defilement by the dead that a person did not know of prior to this is called טומאת התהום /a grave in the depth (i.e., covered up uncleanness discovered).

הציץ מרצה – It is a usage dating from Moses as delivered at Sinai (i.e., a traditional interpretation of a written law) that the grave in the depth that was permitted to them, since he did not recognize a person with this defilement ever, and if it this defilement became known to him after he had offered his Passover [sacrifice], he doesn’t need to do the Second Passover. And similarly, a Nazirite to whom it became known about a grave in the depth (i.e., covered up uncleanness discovered), after he brought his sacrifices, he does not need to bring a sacrifice of defilement, for they did not mention the grave in the depth other than with defilement from [contact with] the dead alone.

ואח״כ נודע שהוא טמא. הפסח או הדם:

הציץ מרצה. ופטור מפסח שני:

נטמא. בעליו טומאת הגוף במת:

אין הציץ מרצה. וחייב בפסח שני, דהא בשעת זריקה לאו בר מעבד פסח הוא דרחמנא דחייה:

הנזיר. דכתיב (במדבר ו׳) וכי ימות מת עליו [וגו׳] והימים הראשונים יפלו, דאם נטמא במת קודם הבאת קרבנותיו סותר:

הציץ מרצה על טומאת הדם. ותגלחתו כשרה ומותר לשתות יין וליטמא למתים:

ואין הציץ מרצה על טומאת הגוף. ואם [טמא] בשעת הבאת קרבנותיו סותר הכל:

נטמא. גופו:

בטומאת התהום. כל טומאת מת שלא ידע בה אדם קודם לכן נקראת טומאת התהום:

הציץ מרצה. דהלכה למשה מסיני שהותר טומאת התהום להם. כיון שלא הכיר בה אדם בטומאה זו מעולם, ואם נודע לו בטומאה זו אחר שהקריב פסחו אין צריך לעשות פסח שני. וכן נזיר שנודע לו בטומאת התהום לאחר שהביא קרבנותיו אין צריך להביא קרבן טומאה. ולא אמרו טומאת התהום אלא בטומאת מת בלבד: