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Today's Mishnah Yomi

Pesachim 9:2 - 9:3

The Mishnah Yomi for Saturday, January 13, 2029 is Pesachim 9:2 - 9:3

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Mishnah 1

Mishnayos Pesachim Perek 9 Mishnah 2

פסחים פרק ט׳ משנה ב׳

2
What is the definition of a distant journey that exempts one from observing the first Pesaḥ? Anywhere from the city of Modi’im and beyond, and from anywhere located an equal distance from Jerusalem and beyond in every direction; this is the statement of Rabbi Akiva. Rabbi Eliezer says: From the threshold of the Temple courtyard and beyond is considered a distant journey;therefore, anyone located outside the courtyard at the time that the Paschal lamb is slaughtered is exempt from observing the first Pesaḥ. Rabbi Yosei said to him: Therefore, the word is dotted over the letter heh in the word “distant [reḥoka]” to say that the meaning of the word should be qualified: It should be understood that it is not because he is really distant; rather, it includes anyone located from the threshold of the Temple courtyard and beyond.
אֵיזוֹ הִיא דֶרֶךְ רְחוֹקָה, מִן הַמּוֹדִיעִים וְלַחוּץ, וּכְמִדָּתָהּ לְכָל רוּחַ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מֵאַסְקֻפַּת הָעֲזָרָה וְלַחוּץ. אָמַר רַבִּי יוֹסֵי, לְפִיכָךְ נָקוּד עַל ה', לוֹמַר, לֹא מִפְּנֵי שֶׁרְחוֹקָה וַדַּאי, אֶלָּא מֵאִסְקֻפַּת הָעֲזָרָה וְלַחוּץ:
ב׳

מן המודעית – the name of a place a distance of fifteen miles from Jerusalem, which is the measure of a walk of an average person during the days of Nisan and Tishrei when the days and nights are equal [in length] from sunrise until twilight, which the hour of the offering of the [Passover] Sacrifice.

חוץ לאסקופת העזרה – even if he was close to Jerusalem and got sick and was delayed and did not arrive to the lintel of the courtyard until the end of the hour of the offering of the [Passover] sacrifice, is judged with the law of “on a far-off journey, for he was from inside from Mudait. And the Halakha is according to Rabbi Akiva.

לפיכך נקוד על ה' – [of the word] "רחוקה"/”far-off”. I heard to explain that he was distant five cubits from the lintel of the courtyard, for even if he had not been distance other than only five cubits at the end of the hour [of the offering] of the [Passover] sacrifice, he is judged with the law of “on a far-off journey.”

מן המודעית. שם מקום רחוק מירושלים מהלך ט״ו מילין, והוא שיעור מהלך אדם בינוני בימי ניסן וימי תשרי שהימים והלילות שוים מהנץ החמה עד בין הערבים שהוא שעת הקרבת הקרבן:

חוץ לאסקופת העזרה. אפילו היה קרוב לירושלים וחלה ונתעכב ולא הגיע לאסקופת העזרה עד סוף שעת הקרבת הקרבן, נדון בדין דרך רחוקה. ור׳ עקיבא סובר שאין לו אלא דין נאנס אבל לא דין דרך רחוקה, הואיל והיה מן המודעית ולפנים. והלכה כר״ע.

לפיכך נקוד על ה׳. של רחוקה. אני שמעתי לדרוש, רחוק חמש אמות מאסקופת העזרה, שאפילו אינו רחוק אלא חמש אמות בלבד בסוף שעת [הקרבת] הקרבן נדון בדין דרך רחוקה:

Mishnah 2

Mishnayos Pesachim Perek 9 Mishnah 3

פסחים פרק ט׳ משנה ג׳

3
What is the difference between the Paschal lamb offered on the first Pesaḥ and the Paschal lamb offered on the second Pesaḥ? On the first Pesaḥ, at the time of slaughtering the Paschal lamb, it is prohibited to own leavened bread due to the prohibitions: It shall not be seen, and: It shall not be found. And on the second Pesaḥ it is permissible for one to have both leavened bread and matza with him in the house. Another difference is that the Paschal lamb offered on the first Pesaḥ requires the recitation of hallel as it is eaten and the second does not require the recitation of hallel as it is eaten. However, they are the same in that the Paschal lambs sacrificed on both the first and second Pesaḥ require the recitation of hallel as they are prepared, i.e., as they are slaughtered, and they are both eaten roasted with matza and bitter herbs, and they override Shabbat in that they may be slaughtered and their blood sprinkled even on Shabbat.
מַה בֵּין פֶּסַח רִאשׁוֹן לַשֵּׁנִי, הָרִאשׁוֹן אָסוּר בְּבַל יֵרָאֶה וּבַל יִמָּצֵא, וְהַשֵּׁנִי, מַצָּה וְחָמֵץ עִמּוֹ בַּבָּיִת. הָרִאשׁוֹן טָעוּן הַלֵּל בַּאֲכִילָתוֹ, וְהַשֵּׁנִי אֵינוֹ טָעוּן הַלֵּל בַּאֲכִילָתוֹ. זֶה וָזֶה טָעוּן הַלֵּל בַּעֲשִׂיָּתָן, וְנֶאֶכָלִין צָלִי עַל מַצּוֹת וּמְרוֹרִים, וְדוֹחִין אֶת הַשַּׁבָּת:
ג׳

והשני חמץ ומצה עמו בבית – As it is written (Numbers 9:12): “…They shall offer it in strict accord with the law of the Passover sacrifice.” It implies that the commandments on his body, such as “roasted” and that “they shall eat it with unleavened bread and bitter herbs” (verse 11), we perform them in strict accord with the law of the Passover [sacrifice], but commandments that are upon his body from another place such as getting rid of leaven and that the Passover [sacrifice] should not be slaughtered with leaven, we do not do this in strict accord with the law of the Passover [sacrifice].

הראשון טעון הלל באכילתו וכו' – as it is written (Isaiah 30:29): “For you, there shall be singing as on a night when a festival is hallowed;…” The night which is sanctified for the holiday is the First Passover which requires [the recitation of] Hallel, and that which is not sanctified as a holiday does not require [the recitation of] Hallel.

זה וזה טעונים הלל בעשייתן – for “night” was excluded from the word, “singing,” but “day” is not excluded.

והשני חמץ ומצה עמו בבית. דכתיב (במדבר ט׳:י״ב) ככל חוקת הפסח יעשו אותו, משמע מצות שבגופו כגון צלי ועל מצות ומרורים יאכלוהו עושין אותו ככל חוקת הפסח, אבל מצוות שעל גופו ממקום אחר כגון תשביתו שאור ולא תשחט על חמץ אין עושין אותו ככל חוקת הפסח:

הראשון טעון הלל באכילתו וכו׳ דכתיב (ישעיהו ל׳:כ״ט) השיר יהיה לכם כליל התקדש חג, ליל המקודש לחג שהוא פסח ראשון טעון הלל, ושאינו מקודש לחג אינו טעון הלל:

זה וזה טעונים הלל בעשייתן. דלילה מיעט קרא משיר, יום לא מיעט:

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