תּלמוד אויף במדבר 28:15

⁶¹Most of this text belongs to Pesahim 1:4. The scribe of the Leiden ms., after the text translated here in the first 5 paragraphs, wrote: “one continues in Sanhedrin until ˋthe sun never starts setting’.” The corrector who prepared the ms. for the Venice printer added the omitted portion; his text differs from the one given here by both an addition and a lacuna. It is impossible to decide whether the corrector’s Pesahim text is copied from a different ms. or represents the corrector’s emendations of the Sanhedrin text. In neither text is the use of references “here” and “there” (either Pesaḥim or Sanhedrin) completely consistent. Rebbi Meïr says, from noontime on it is from their words; Rebbi Jehudah says, from noontime on it is biblical⁶²The main topic of the following section is the prohibition of leavened matter on Passover. It is agreed by everybody that leavened matter must be disposed of by noontime (the end of the sixth hour) of the 14^th of Nisan. In Mishnah Pesahim 1:4, R. Meïr states that “one eats [leavened bread] during all of the fifth hour (between 10 and 11 am local time) and burns the remainder at the start of the sixth hour (shortly after 11 am). R. Jehudah says, one eats during the entire fourth hour (9 to 10 am local time), one suspends leavened matter during the fifth hour and burns the remainder at the start of the sixth. (“Suspending” means that eating leavened matter is forbidden but usufruct is permitted.)
The anonymous majority in Sanhedrin 5:3 is presumed to represent R. Meïr’s opinion. The question now remains whether the disagreement between R. Meïr and R. Jehudah in Sanhedrin is the same as in Pesahim or not.. What is Rebbi Meïr’s reason? Only on the first day⁶³Ex. 12:15: Seven days you shall eat mazzot; only on the first day you shall eliminate sour dough from your houses … אַךְ might also be translated as “certainly”., that is the fifteenth⁶⁴Ex. 12:14 states: This day shall be a remembrance for you; you shall keep it as a holiday of pilgrimage for the Eternal … Num. 28:15–16 require that the 14^th of Nisan be pesah for the Eternal; starting from the 15^th for seven days it is the holiday of mazzot. Since pesaḥ (i. e., the day of the slaughter of the pesah sacrifice) is connected inextricably with the holiday of mazzot, the reference in v. 14 to the “first day” is intrinsically ambiguous, whether it refer to pesaḥ or to the holiday.. I could think at nightfall; the verse says only, to separate⁶⁵A similar argument is in the Babli, Pesaḥim 4b, Mekhilta dR. Ismael (ed. Horovitz-Rabin p. 28), Mekhilta dR. Simeon b. Ioḥai (ed. Epstein-Melamed p. 17).. How is this? Give it one hour before sundown⁶⁶I. e., the only biblical requirement is that all leavened matter be completely disposed of before the holiday at sundown.. What is Rebbi Jehudah’s reason? Only on the first day⁶³Ex. 12:15: Seven days you shall eat mazzot; only on the first day you shall eliminate sour dough from your houses … אַךְ might also be translated as “certainly”., that is the fourteenth. I could think the entire day; the verse says only, to separate. Half for leavened matter, half for mazzah. Rebbi Meïr’s argument seems inverted. There, he said only to add; here he said only to diminish⁶⁷It seems that this refers to Ex. 12:16: … no work shall be done[on the holidays], only what may be eaten by any soul,it alone may be made by you. Everybody agrees that food may be prepared on a holiday. According to R. Meïr (i. e., the anonymous opinion in Mishnah Megillah 1:8) only food may be prepared, not preparations necessary for the preparation of food. According to R. Jehudah (Megillah 1:8), anything that in the end leads to preparation of food is permitted on a holiday. R. Meïr reads only as a restriction in v. 16 and as an addition in v. 15!. Rebbi Samuel bar Eudaimon said, he diminished, lest it be for⁶⁸Read with the Pesahim text בחמץ instead of מחמץ. The extension of a prohibition parallels the restriction of a permission. leavened matter. Rebbi Meïr said, do not eat leavened matter with it⁶⁹Deut. 16:3, referring to the pesah sacrifice which is slaughtered on the afternoon of the 14^th and eaten in the night of the 15^th., while it is eaten. Rebbi Jehudah said, do not eat leavened matter with it, while it is prepared⁷⁰In the afternoon of the 14^th. This supports R. Jehudah’s contention that leavened matter is biblically forbidden in the afternoon of the 14^th; Sifry Deut. 130..

MISHNAH: Five kinds⁶²The only impurity permitted in the Temple is the impurity of the dead, which can be removed only by a lengthy procedure and depends on the availability of the ashes of a red cow. All other impurities prevent a person from entering the sacred precinct. If most or all of the people are impure, the public service is conducted by the Cohanim without interruption. Most of the public sacrifices are elevation sacrifices which are totally burned on the altar; for them the question of consumption does not arise. The only time impure non-Cohanim are admitted to the sacred precinct is the 14th of Nisan, for the Pesaḥ. are brought in impurity but are not eaten in impurity: The ˋOmer⁶³The offering of barley flour from the new harvest, Lev. 23:9–14, of which a fistful is burned on the altar and the remainder eaten be the Cohanim. If offered in impurity everything has to be burned., and the Two Breads⁶⁴The two leavened breads of new wheat harvest presented on Pentecost, Lev. 23:17, intended to be eaten entirely by the Cohanim., and the shew-bread⁶⁵Lev. 24:9., and public well-being offerings⁶⁶The two sheep accompanying the two breads, to be eaten by the Cohanim with the breads; Lev. 23:19–20., and the goats of New Moons⁶⁷The obligatory purification offerings, not only for New Moons but also all holidays, of which only a small part is burned on the altar and most of it eaten by the Cohanim in the Temple precinct; Num.28:15,22,30; 29:5.11,16, 19,22,25,28,31,34, 38.. Pesaḥ which is brought in impurity is eaten since from the start this is what it is for⁶⁸Since it is written (Ex. 12:4), Everybody according to his eating you should slaughter the lamb..

MISHNAH: But about where there is no knowledge either at the start or at the end¹²²Undetected infractions of the laws of purity. Mishnaiot 4–6 are reproduced in Sifra Aḥare Pereq 5(2–50)., the he-goats of the holidays and the he-goats of the Days of the New Moon¹²³Num. 28:15,22,30; 29:4,16,19,22,25,28,31,34,38. These are public sacrifices; they atone for damage to public institutions. atone, the words of Rebbi Jehudah. Rebbi Simeon says, the he-goats of the holidays atone but not the he-goats of the Days of the New Moon. What do the he-goats of the Days of the New Moon atone for? For the pure person who ate impure¹²⁴Impure sacrificial meat or cereal.. Rebbi Meїr says, the atoning of all he-goats is the same, about the impurity of the Sanctuary and its sancta.
Rebbi Simeon used to say, the he-goats of the holidays atone for the pure person who ate impure; those of the holidays atone for where there is no knowledge either at the start or at the end, and those of the Day of Atonement where there is no knowledge at the start but there is knowledge at the end¹²⁵Mishnah 3..
They asked him¹⁵⁷He objects to the entire line of reasoning. The purification sacrifices of the holidays are given “to atone for you” (Num. 28:22,30; 29:5,11), but no provision is made to ascertain whether atonement is actually needed. This implies that they must be brought even if not needed for atonement. The same applies to the other public offerings for which the purpose is not explicitly stated., could they be brought one for the other¹⁵⁸For example, a he-goat was dedicated as scapegoat for the Day of Atonement but escaped, another he-goat was used, and afterwards the original he-goat was recaptured. Since it had been dedicated, it could not revert to profane status. May it be used as purification offering on the next holiday?? He told them, they may be brought. They asked him, since their atoning is not the same¹⁵⁹As R. Simeon stated in Mishnah 5., how can they be brought one for the other? He told them, all of them serve to atone for the impurity of the Sanctuary and its sancta¹⁶⁰The dedication prepares it to atone for impurities, to fulfill a biblical commandment. The particular instances of atonement are not on the mind of the person making the dedication; therefore, the he-goat may be used on all occasions where Scripture uses similar wording. It is noted in the next Halakhah that a dedication for sacrifice, whatever it will be, is sufficient..