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Today's Mishnah Yomi

Pesachim 5:5 - 5:6

The Mishnah Yomi for Wednesday, December 27, 2028 is Pesachim 5:5 - 5:6

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Mishnah 1

Mishnayos Pesachim Perek 5 Mishnah 5

פסחים פרק ה׳ משנה ה׳

5
The Paschal lamb was slaughtered in three groups, meaning those bringing the offering were divided into three separate sets, as it is stated: “And the whole assembly of the congregation of Israel shall slaughter it in the afternoon” (Exodus 12:6). The verse is interpreted as referring to three groups: Assembly, congregation, and Israel. The procedure for sacrificing the offering was as follows: The first group of people sacrificing the offering entered, and when the Temple courtyard became filled with them they closed the doors of the Temple courtyard. They sounded uninterrupted, broken, and uninterrupted trumpet blasts, as was done while sacrificing any offering. The priests stood in rows from the place of slaughter to the altar, and in their hands they held bowls [bezikhin] of silver and bowls of gold in order to receive the blood of the offerings. There was a row entirely composed of priests holding silver bowls, and a row entirely composed of priests holding gold bowls, as the gold and silver bowls were not mixed in the same row. The bowls did not have flat bases that would allow them to be put down, out of concern that perhaps the priests would set them down and forget about them and in the meantime the blood would congeal and become disqualified for sprinkling on the altar.
הַפֶּסַח נִשְׁחָט בְּשָׁלֹשׁ כִּתּוֹת, שֶׁנֶּאֱמַר וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל, (שמות יב) קָהָל וְעֵדָה וְיִשְׂרָאֵל. נִכְנְסָה כַת הָרִאשׁוֹנָה, נִתְמַלֵּאת הָעֲזָרָה, נָעֲלוּ דַלְתוֹת הָעֲזָרָה. תָּקְעוּ, הֵרִיעוּ וְתָקָעוּ. הַכֹּהֲנִים עוֹמְדִים שׁוּרוֹת שׁוּרוֹת, וּבִידֵיהֶם בָּזִיכֵי כֶסֶף וּבָזִיכֵי זָהָב. שׁוּרָה שֶׁכֻּלָּהּ כֶּסֶף כֶּסֶף, וְשׁוּרָה שֶׁכֻּלָּהּ זָהָב זָהָב. לֹא הָיוּ מְעֹרָבִין. וְלֹא הָיוּ לַבָּזִיכִין שׁוּלַיִם, שֶׁמָּא יַנִּיחוּם וְיִקְרַשׁ הַדָּם:
ה׳

הפסח נשחט בשלש כתות – [whether the community is large/many] whether the community is small, and all of them would be able to slaughter at the same time, it is Mitzvah to divide up into three groups one after the other.

שנאמר ושחטו אותו כל קהל עדת ישראל – “assembled,” and “congregation” and “of Israel” , these are three groups.

בזיכי – large pans/censers to receive the blood in them .

שורה שכולה כסף כסף – and this is much better.

ולא היו לבזיכים שלוים – wide, sharp [rims/saucers] from above and below them in order that they wouldn’t be able to it on the ground lest the Kohanim place them to sit on the ground, until they receive other blood on account that they are any and they might forget them and the blood will congeal and it won’t be appropriate for tossing/casting.

הפסח נשחט בשלש כתות. [בין שהצבור מרובים] בין שהצבור מועטים ויכולים כולן לשחוט בבת אחת, מצוה ליחלק לשלש כתות זו אחר זו:

שנאמר ושחטו אותו כל קהל עדת ישראל, קהל, עדה, וישראל. הרי שלוש כתות:

בזיכי. כפות גדולות לקבל בהם הדם:

שורה שכולה כסף כסף. דהכי שפיר טפי:

ולא היו לבזיכים שולים. רחבים היו מלמעלה ותחתיהם חדים כדי שלא יוכלו לישב על הקרקע:

שמא יניחום. הכהנים לישב על הקרקע עד שיקבל דם אחר מחמת שהם מרובים וישכחום ויקרוש הדם ולא יהיה ראוי ליזרק:

Mishnah 2

Mishnayos Pesachim Perek 5 Mishnah 6

פסחים פרק ה׳ משנה ו׳

6
An Israelite would slaughter the sacrifice, and a priest would receive the blood and immediately hand it to another priest standing next to him, and the other priest would pass it to another. Each priest would receive a full bowl of blood from the priest next to him and return to him an empty bowl being passed in the opposite direction, the contents of which had already been sprinkled on the altar. The priest who was closest to the altar would sprinkle a single sprinkling of blood against the base of the altar, i.e., against the north and west sides of the altar, where there was a base.
שָׁחַט יִשְׂרָאֵל וְקִבֵּל הַכֹּהֵן, נוֹתְנוֹ לַחֲבֵרוֹ וַחֲבֵרוֹ לַחֲבֵרוֹ, וּמְקַבֵּל אֶת הַמָּלֵא וּמַחֲזִיר אֶת הָרֵיקָן. כֹּהֵן הַקָּרוֹב אֵצֶל הַמִּזְבֵּחַ זוֹרְקוֹ זְרִיקָה אַחַת כְּנֶגֶד הַיְסוֹד:
ו׳

שחט ישראל – if he wanted hat the slaughtering would be fit by a foreigner (i.e., non-Kohen) for all of the sacrifices.

וקבל הכהן – [The Kohen received] the blood in the vessel/censer – that when he receives it and onwards is the Mitzvah for the priesthood.

נותנו לחברו – for they are standing like a line.

וחברו לחברו – for it comes to teach us that (Proverbs 14:28): “A numerous people is the glory of the king.”

ומקבל את המלא – from the hand of the one gives first and afterwards, he returns the empty one, but not the opposite – that he returns the empty one first, for when he extends this to him from his hand it is required to receive it for we cannot forgo the opportunity to observe the commandments.

זריקה אחת – in the vessel/censer itself and not a gift with the finger, for you do not have a sacrifice that requires a finger other than the sin-offering itself, as it is written (Leviticus 4:30): “[The priest shall take] with his finger [some of its blood and put it on the horns of the altar of the burnt offering].”

כנגד היסוד – in the directions of that are on the altar that the base is below them and he casts while he is upright of the altar and he falls to the base, and because the base does not surround the altar other than the northern side and the western side and he eats on the southern side one cubit and on the east side one cubit as it is explained in the Tractate Middot (Chapter 3, Mishnah 1), therefore it was necessary to say “toward the base.”

שחט ישראל. אם ירצה, שהשחיטה כשרה בזר בכל הקרבנות:

וקבל כהן. הדם בבזך, שמקבלה ואילך מצות כהונה:

נתנו לחבירו. שהרי כשורה הן עומדים:

וחברו לחברו. הא קמ״ל דברוב עם הדרת מלך:

וקבל המלא. מיד הנותן, תחלה, ואחר כך מחזיר את הריקן. אבל איפכא, מחזיר את הריקן ברישא לא, דמכי מושיט ליה האי מיד בעי לקבולי דאין מעבירין על המצות:

זריקה אחת. בבזך עצמו, ולא מתנה באצבע, שאין לך קרבן שטעון אצבע אלא חטאת לבדה דכתיב באצבעו:

כנגד היסוד. ברוחות שבמזבח שהיסוד תחתיהן, וזורק לזקיפתו של מזבח והוא נופל ליסוד. ולפי שאין היסוד מקיף כל המזבח אלא את הצפון ואת המערב ואוכל בדרום אמה אחת ובמזרח אמה אחת כמו שמפורש במסכת מדות, לכך הוצרך לומר נגד היסוד:

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