Siman - Pesachim Daf 89
- A father making his sons race to Yerushalayim
The Mishnah states, האומר לבניו – If one says to his sons, הריני שוחט את הפסח על מי שיעלה מכם ראשון לירושלים – “I will shecht the pesach for the first one of you to go up to Yerushalayim," as soon as the first one put his head and the greater part of his body inside the city, זכה בחלקו ומזכה את אחיו עמו – he acquires his portion, and gains portions for his brothers along with him. The Gemara infers from here that יש ברירה - retroactive determination, and therefore, although the father did not know which son to register at the time of the shechitah, it is valid. Rebbe Yochanan rejected this inference and said, כדי לזרזן במצות קאמר – The father said this to his sons only to be mezarez them in their performance of mitzvos, but he in fact registered all of them. This is indicated from the wording of the Mishnah, which states, ומזכה אחיו עמו – and he gains portions for his brothers with him. That makes sense if they were all registered at the time of the shechitah, but if they had not been registered until after the shechitah, how can they be registered, for the next Mishnah states, נימנין ומושכין ידיהן ממנו עד שישחט – People can be registered for a pesach, or withdraw from it, only until it is shechted?
- Machlokes regarding until when can withdraw from a pesach
The next Mishnah states, נימנין ומושכין את ידיהן ממנו עד שישחט – People can be registered for the pesach, or withdraw from it, until it is shechted. Rebbe Shimon says, עד שיזרק את הדם – Until the Kohen does zerikas hadam. Abaye said the machlokes only applies to withdrawing from it, for the Rabbanon maintain that the passuk "מהיות משה" – they withdraw from being for a lamb, is interpreted as teaching that one can only withdraw מחיותיה דשה – from the life of the lamb, meaning while it still alive. Rebbe Shimon interprets the passuk, מהוייתיה דשה – from the circumstances of the lamb, meaning as long as the avodah is still being performed. But with regard to registering for the pesach, everybody agrees one can do so until the shechitah, for the passuk states, "במכסת נפשות" – According to the number of people, referring to registration, and then it states, "תכסו" - shall you be counted, which alludes to shechitah. The Gemara on Daf 61a explains that in the language of סורסי, the verb כוס denotes shechitah. This order indicates that registration must precede shechitah.
- בני חבורה שהיו ידיו של אחד מהן יפות
The Gemara inquires, בני חבורה שהיו ידיו של אחד מהן יפות – If one of the members of a groups has “refined hands”, which Rashi explains is a euphemism, and it means in this case that he is eating larger amounts of foods faster than the other members of the group, can they tell him, טול חלקך וצא – "Take your due portion and leave?" Do we say that he can respond to them, הא קבילתון – "But you accepted me into your group," which Rashi explains means that since they did not state otherwise, they allowed him to eat as much he wants for the money he paid, or perhaps they can say to him, כי קבלינון לתקוני זביחה – “When we accepted you, we only did so to rectify the korban," which Rashi explains to mean that they only invited him so that nothing would be left over and be disqualified as nossar, but they judged that he would eat the same as other people. After rejecting the first two proofs, the Gemara brings a proof from a Baraisa that in fact they can tell him to take his portion and deport, and not only that, but five people holding a joint meal at some other time of the year are permitted to tell someone with “refined hands” to take his portion and leave.
