Siman - Pesachim Daf 96

  • מה בין פסח מצרים לפסח לדורות

The next Mishnah states, מה בין פסח מצרים לפסח דורות – How does the pesach offering in Mitzrayim differ from the pesach that will be brought throughout the generations? פסח מצרים מקחו מבעשור – The pesach offering in Mitzrayim was taken on the tenth, וטעון הזאה באגודת אזוב – and required sprinkling of its blood with a bundle of hyssop, ועל המשקוף ועל שתי המזוזות – and it was upon the lintel and upon the two doorposts, ונאכל בחפזון – and it was eaten in haste, בלילה אחד – during one night. ופסח דורות נוהג כל שבעה – Whereas the pesach for generations is observed all seven days.

The Gemara asks for the source that the pesach Mitzrayim had to be designated on the tenth of Nissan, while the pesach for generations does not, and brings the passuk, דברו אל כל עדת ישראל לאמר בעשר לחדש הזה ויקחו – Speak to the Congregation of Yisroel saying, on the tenth of this month they shall take, each man a kid. From the word זה we derive, זה מקחו מבעשור ואין פסח דורות מקחו מבעשור – Its taking must be on the tenth but the pesach of generations need not be taken on the tenth. The Gemara brings several unsuccessful challenges to this

  • Why it was necessary to write a prohibition for both an ערל and בן נכר

The Gemara brings the derashos that exclude an ערל and a בן נכר - an apostate, from bringing a pesach, and subsequently asks why it was necessary for the Torah to write a prohibition for each one. The Gemara answers, that if the Torah had only written an ערל, I might have thought משום דמאיס – because he is physically repugnant, but an apostate is not physically repugnant and therefore, not excluded. If the Torah had only written the prohibition for a בן נכר, I might have thought משום דאין לבו לשמים – because his heart is not directed towards shomayim, but an ערל, whose heart is directed towards shomayim, I would say is not disqualified. Therefore, it was necessary to write them both.

  • The temurah of a pesach

The next Mishnah states that Rebbe Yehoshua had heard from his teachers that a temurah of a pesach is offered as a shelamim and had also heard from his teachers that it is not offered as a shelamim, but he could not explain in which case each ruling applied. Rebbe Akiva said that the teachers were referring to the following case: An animal designated as a pesach was lost before the chag, at which point a second animal was designated as its replacement. The original animal was subsequently found, and the halachah depends upon when the animal was found. הפסח שנמצא קודם שחיטת הפסח – If the original pesach was found before the shechitah of the replacement, ירעה עד שיסתאב וימכר ויביא בדמיו שלמים – the original one is left to graze until it develops a blemish, is sold, and a shelamim is bought with its proceeds. וכן תמורתו – and the same applies to its temurah. Rashi explains that this means that if the owner took a third animal after finding the original pesach, before the shechitah of the replacement, and designated it to be the original pesach’s temurah, the temurah acquires the same status as the original. It is not offered as a shelamim, but rather its proceeds are used to purchase a shelamim. אחר שחיטת הפסח קרב שלמים וכן תמורתו – If the original pesach is found after the shechitah of the replacement pesach, it is offered as a shelamim, and so is the rule with its temurah.