Siman - Pesachim Daf 78
- Proof that Rebbe Yose does not hold טומאה הותרה בציבור from haza’ah of Kohen Gadol
The Gemara suggests that the Mishnah that allows bringing korbanos in a state of tumah, does not go according to Rebbe Yose, who holds, אין הציץ מרצה על אכילות – the tzitz is not meratzeh for that which is eaten. Since the power of the tzitz does not permit one to actually eat the tamei offering, but rather only renders the avodah acceptable in spite of the tumah, it must mean that he holds like Rebbe Yehoshua that if the meat is invalid, the blood may not be thrown.
The Gemara goes through a lengthy attempt to reconcile Rebbe Yose with the Mishnah, and suggests that Rebbe Yose holds, טומאה הותרה בציבור, and therefore, the power of the tzitz is not needed to permit communal offerings to be brought in a state of tumah. This explanation is rejected, based on a Baraisa that states regarding the Kohen Gadol preparing for Yom Kippur or to burn the parah adumah, מזין עליו כל שבעה מכל חטאות שהיו שם דברי רבי מאיר – Rebbe Meir says he would be sprinkled all seven days of his preparation, and Rebbe Yose says they would only sprinkle him on the third and seventh day. Now, if Rebbe Yose holds טומאה הותרה בציבור, why is הזאה needed at all? The avodah of Yom Kippur is communal and therefore, there should be no concern of tumah? The Gemara concludes that the Mishnah does not go according to Rebbe Yose.
- נטמא הבשר וחלב קיים אינו זורק את הדם
The next Mishnah states, נטמא בשר וחלב קיים אינו זורק את הדם – If the meat of an individual’s pesach became tamei, and the cheilev remains tahor, one does not do zerikas hadam. Rashi explains that this is true even according to Rebbe Eliezer, who ruled that typically blood can be thrown even if no other part of the korban is valid. Since the primary purpose of the pesach is that it be eaten, it has no purpose if the meat is unfit, and therefore may not be done. נטמא החלב והבשר קיים – If the cheilev became tamei, and the meat remains tahor, one does throw the blood. The Mishnah continues, ובמוקדשים אינו כן אלא אף על פי שנטמא הבשר וחלב קיים זורק את הדם – But regarding other korbanos, it is not so. Rather, even if the meat became tamei, and the cheilev remains tahor, one does zerikas hadam. Rashi explains that even Rebbe Yehoshua agrees, since the zerikah permits the consumption of the cheilev on the mizbeyach.
- נמנו עליו חבורה אחת וחזרו ונמנו עליו חבורה אחרת
Rav Gidal said in the name of Rav, that in a case where the pesach meat became tamei, אם זרק הורצה – If one threw the blood on the mizbeyach, the offering has gained acceptance and the owners are exempt from a pesach sheini. The Gemara asks regarding the requirement to eat the pesach, and answers that Rav holds like Rebbe Nassan, who says that אכילה לא מעכבא – eating is not essential to attaining acceptance. The Gemara seeks the source for Rebbe Nassan’s opinion. After rejecting the first source, the Gemara brings a Baraisa that teaches, נמנו עליו חבורה אחת וחזרו ונמנו עליו חבורה אחרת – If one group registered for the Pesach, and the group had so many members there was only a kezayis for each, and then a second group registered, even though there would be nothing for them to eat, the Tanna Kamma holds the latter group must bring a pesach sheini. Rebbe Nassan holds both groups are exempt, שכבר נזרק הדם – since the blood has already been thrown with them registered upon it. We see from here that Rebbe Nassan holds it is not essential that meat of the pesach be available for eating in order to fulfill one’s chiyuv.
