Talmud su Esodo 12:3

HALAKHAH: “A man may contract a premininary marriage either in person or through an agent,” etc. From where that a person’s agent may act in his stead⁶Since preliminary marriage is an act prescribed by biblical standards, one has to ascertain that agency is admissible in the fulfilment of biblical decrees. {Agency always is direct representation as in Egyptian and Roman law (cf. R. Taubenschlag, The Law of Greco-Roman Egypt in the Light of the Papyri, New York 1944, §37). Indirect representation is authorized only if it unquestionably is to the benefit of the person represented; cf. Giṭṭin 1:6, Notel74.}? Rebbi Eleazar said: “The entirety of the assembly of the congregation of Israel shall slaughter it in the evening.⁷Ex. 12:6.” But do all of them slaughter⁸Since the Passover sacrifice is not an individual but a family affair, it is obvious that only one person can slaughter for his entire family.? Does not one slaughter for the many? From here [it follows that] a person’s agent may act in his stead⁹Mekhilta Bo,Masekhet Depisḥa Chap. 5 (ed. Horovitz-Rabin, p. 17) as tannaïtic statement; in the Babli attributed to R. Joshua ben Qorḥa. The parallel discussion in the Babli, 41a–42a, is a long-winded, possibly Saboraic, affair.. And that would be the same as: “Everybody should take for himself a sheep for the family, a sheep to a house¹⁰Ex. 12:3. The same argument applies as for the other verse. Then the question arises, at least for the school of R. Aqiba, why the same rule has to be expressed by two separate verses. This contradicts R. Aqiba’s axiom that the Torah text admits of no redundancies..” Did everyone take? Did not one take for the many¹¹In Mekhilta Bo,Masekhet Depisḥa Chap. 3 (ed. Horovitz-Rabin, p. 11) this also is a tannaïtic statement, not the subject of a discussion.? From here [it follows that] a person’s agent may act in his stead. Rebbi Yose said, there is a difference, for a person may slaughter the Passover sacrifice of another without the latter’s knowledge¹²The people participating in the Passover meal do not have to know who prepared it. Therefore, the slaughterer does not have to be the agent of every participant; the verse Ex. 12:6 does not prove the thesis for which it was quoted.. If you wanted to say that a person may separate the Passover sacrifice for another without the latter’s knowledge, you cannot say so, for Rebbi Ze‘ira said in the name of Rebbi Eleazar that a person may slaughter the Passover sacrifice of another without the latter’s knowledge, but nobody may separate the Passover sacrifice for another without the latter’s knowledge¹³Pesaḥim 8:1 (35d 1. 13), Babli Nedarim 36a. A person who was not inscribed beforehand in the list of participants cannot join the Passover celebration; Mishnah Zebaḥim 5:8. Only Ex. 12:3 is a proof; there is no redundancy..

³⁹This paragraph is from Ḥallah 4:12 and originates there. It refers to Mishnah Ḥallah4:12 which reports that a certain Joseph Hakohen brought his entire family, women and children, to celebrate Second Pesaḥ but the Temple authorities admitted only the adult males. Does it follow him who says the Pesaḥ of women is voluntary? It was stated⁴⁰Tosephta 8:10.: “A woman may make the First Pesaḥ by herself and the Second joining \others, the words of Rebbi Meïr. Rebbi Yose says, a woman may make the Second Pesaḥ by herself, and certainly the First. Rebbi Simeon ben Eleazar⁴¹This should read with the other sources: R. Eleazar ben R. Simeon. says, a woman may make the First Pesaḥ joining others but does not make the Second.” What is the reason of Rebbi Meïr? Every man a sheep for the family, if they want for the house⁴²Ex. 12:3. Everywhere “house” is read as synonym of “wife”.. What is the reason of Rebbi Yose, every man a sheep for the family, a fortiori for the house. What is the reason of Rebbi Eleazar ben Rebbi Simeon? “Every man”, not a woman. How do the rabbis uphold “man”? A man, not a minor. Rebbi Jonah said, even according to him who says it is an obligation, it is different here since the occasion was news, lest it become an obligation⁴³If a renowned authority does something, everybody will rush to emulate him and in the next generation it will already be a common standard and acquire the status of “practice of the forefathers from time immemorial”. Even R. Yose will agree that in such a situation one should not allow a public display of special devotion..

MISHNAH: What is the difference between Passover in Egypt and the Passover of generations⁶¹Passover for future generations.? The Pesaḥ in Egypt was bought on the Tenth⁶²Ex. 12:3., and needed sprinkling with a bunch of hyssop on the lintel and two door-posts⁶³Ex. 12:22., and was eaten in a hurry⁶⁴Ex. 12:11., during one night⁶⁵The following day was a common workday on which they left Egypt.. But Passover of generations is all of seven [days].

Does it follow him who says the Pesaḥ of women is voluntary¹⁹⁴That they refused to let Joseph the Cohen bring the Second Pesaḥ for his entire family. The same discussion in Pesaḥim 8:1 (fol. 35d), Qiddušin 1:8 (fol. 61c); cf. Babli Pesaḥim 93a, Mekhilta R. Ismael Ba 3, Mekhilta R. Simeon bar Ioḥai p. 10.? It was stated¹⁹⁵Tosephta Pesaḥim 8:10. There, the opinion of R. Meïr is attributed to R. Jehudah.: “A woman may make the First Pesaḥ by herself and the Second joining others¹⁹⁶Joining a group of men who are biblically obligated; cf. Note 177., the words of Rebbi Meïr. Rebbi Yose says, a woman may make the Second Pesaḥ by herself, even on the Sabbath¹⁹⁷If the 14th of Iyar is a Sabbath, the sacrifice has precedence over the Sabbath., and certainly the First. Rebbi Simeon ben Eleazar says, a woman may make the First Pesaḥ joining others but does not make the Second.” What is the reason of Rebbi Meïr? (Ex. 12:3) “Every man a sheep for the family,” if they want “a sheep for the house¹⁹⁸Everywhere in rabbinic Hebrew, “house” of a family is the wife..” What is the reason of Rebbi Yose, “Every man a sheep for the family,” a fortiori “a sheep for the house.” What is the reason of Rebbi Simeon ben Eleazar? “Every man”, not woman. How do the rabbis uphold “man”? A man, not a minor¹⁹⁹In the Tosephta (Note 195) the reason they turned back Joseph the Cohen was not that he brought his wife and children but his minor grandson. In that version, there is no place for disagreement or special situation.. Rebbi Jonah said, even according to him who says it is an obligation, it is different here since the occasion was news, that it should not become an obligation²⁰⁰If a renowned authority does something, everybody will rush to emulate him and in the next generation it will already be a common standard and acquire the status of “practice of the forefathers from time immemorial”. Even R. Yose will agree that in such a situation one should not allow a public display of special devotion. The Babli Pesaḥim 93a quotes a Tosephta which includes women impure because of childbirth in the list of persons obligated to observe the Second Pesaḥ.. Did we not hold²⁰¹Mishnah Menaḥot 10:6, Babli Menaḥot 69a, speaking of First Fruits. There seems to be no reason why the people from Hyena Mountain should not be permitted to bring their first fruits early. The answer is, they would have been permitted had some of them come as individuals. But that the people from an entire region should come publicly to do what is only tolerated is unacceptable.: “Before the Two Breads one should not bring but if somebody brought it is acceptable?” It is different here since the occasion was news, that it should not become an obligation. Did we not state²⁰²Mishnah Temurah 3:5. Why should Ben-Atitas not be permitted to bring his firstlings?: “If they were without blemish they should be sacrificed”? It is different here since the occasion was news, that it should not become an obligation.

⁶²⁴This paragraph is not only in Pesaḥim (ם) but also in Ḥallah 4:12, Notes 194–202 (ח) and refers to Mishnah Ḥallah 4:12 which states that a certain Joseph Hakohen was refused permission to celebrate the Second Passover with his wife and children. Does it follow him who says the Pesaḥ of women is voluntary? It was stated: “A woman may make the First Pesaḥ by herself and the Second joining others, the words of Rebbi Meïr. Rebbi Yose says, a woman may make the Second Pesaḥ by herself, and certainly the First. Rebbi Eleazar ben Rebbi Simeon says, a woman may make the First Pesaḥ joining others but does not make the Second.” What is the reason of Rebbi Meïr? (Ex. 12:3) “Every man a sheep for the family,” if they want “a sheep for the house.” What is the reason of Rebbi Yose, “Every man a sheep for the family,” a fortiori “a sheep for the house.” What is the reason of Rebbi Eleazar ben Rebbi Simeon? “Every man”, not woman. How do the rabbis uphold “man”? A man, not a minor. Rebbi Jonah said, even according to him who says it is an obligation, it is different here since the occasion was news, lest it become an obligation.