Talmud Tuesdays - Session 51

(א) וַיְדַבֵּ֣ר יְהוָ֣ה אֶל־מֹשֶׁ֣ה בְמִדְבַּר־סִ֠ינַי בַּשָּׁנָ֨ה הַשֵּׁנִ֜ית לְצֵאתָ֨ם מֵאֶ֧רֶץ מִצְרַ֛יִם בַּחֹ֥דֶשׁ הָרִאשׁ֖וֹן לֵאמֹֽר׃ (ב) וְיַעֲשׂ֧וּ בְנֵי־יִשְׂרָאֵ֛ל אֶת־הַפָּ֖סַח בְּמוֹעֲדֽוֹ׃ (ג) בְּאַרְבָּעָ֣ה עָשָֽׂר־י֠וֹם בַּחֹ֨דֶשׁ הַזֶּ֜ה בֵּ֧ין הָֽעֲרְבַּ֛יִם תַּעֲשׂ֥וּ אֹת֖וֹ בְּמוֹעֲד֑וֹ כְּכָל־חֻקֹּתָ֥יו וּכְכָל־מִשְׁפָּטָ֖יו תַּעֲשׂ֥וּ אֹתֽוֹ׃ (ד) וַיְדַבֵּ֥ר מֹשֶׁ֛ה אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לַעֲשֹׂ֥ת הַפָּֽסַח׃ (ה) וַיַּעֲשׂ֣וּ אֶת־הַפֶּ֡סַח בָּרִאשׁ֡וֹן בְּאַרְבָּעָה֩ עָשָׂ֨ר י֥וֹם לַחֹ֛דֶשׁ בֵּ֥ין הָעַרְבַּ֖יִם בְּמִדְבַּ֣ר סִינָ֑י כְּ֠כֹל אֲשֶׁ֨ר צִוָּ֤ה יְהוָה֙ אֶת־מֹשֶׁ֔ה כֵּ֥ן עָשׂ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל׃ (ו) וַיְהִ֣י אֲנָשִׁ֗ים אֲשֶׁ֨ר הָי֤וּ טְמֵאִים֙ לְנֶ֣פֶשׁ אָדָ֔ם וְלֹא־יָכְל֥וּ לַעֲשֹׂת־הַפֶּ֖סַח בַּיּ֣וֹם הַה֑וּא וַֽיִּקְרְב֞וּ לִפְנֵ֥י מֹשֶׁ֛ה וְלִפְנֵ֥י אַהֲרֹ֖ן בַּיּ֥וֹם הַהֽוּא׃ (ז) וַ֠יֹּאמְרוּ הָאֲנָשִׁ֤ים הָהֵ֙מָּה֙ אֵלָ֔יו אֲנַ֥חְנוּ טְמֵאִ֖ים לְנֶ֣פֶשׁ אָדָ֑ם לָ֣מָּה נִגָּרַ֗ע לְבִלְתִּ֨י הַקְרִ֜ב אֶת־קָרְבַּ֤ן יְהוָה֙ בְּמֹ֣עֲד֔וֹ בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל׃ (ח) וַיֹּ֥אמֶר אֲלֵהֶ֖ם מֹשֶׁ֑ה עִמְד֣וּ וְאֶשְׁמְעָ֔ה מַה־יְצַוֶּ֥ה יְהוָ֖ה לָכֶֽם׃ (פ) (ט) וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (י) דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר אִ֣ישׁ אִ֣ישׁ כִּי־יִהְיֶֽה־טָמֵ֣א ׀ לָנֶ֡פֶשׁ אוֹ֩ בְדֶ֨רֶךְ רְחֹקָ֜הׄ לָכֶ֗ם א֚וֹ לְדֹרֹ֣תֵיכֶ֔ם וְעָ֥שָׂה פֶ֖סַח לַיהוָֽה׃ (יא) בַּחֹ֨דֶשׁ הַשֵּׁנִ֜י בְּאַרְבָּעָ֨ה עָשָׂ֥ר י֛וֹם בֵּ֥ין הָעַרְבַּ֖יִם יַעֲשׂ֣וּ אֹת֑וֹ עַל־מַצּ֥וֹת וּמְרֹרִ֖ים יֹאכְלֻֽהוּ׃ (יב) לֹֽא־יַשְׁאִ֤ירוּ מִמֶּ֙נּוּ֙ עַד־בֹּ֔קֶר וְעֶ֖צֶם לֹ֣א יִשְׁבְּרוּ־ב֑וֹ כְּכָל־חֻקַּ֥ת הַפֶּ֖סַח יַעֲשׂ֥וּ אֹתֽוֹ׃

Numbers 9:1-12

(1) The LORD spoke to Moses in the wilderness of Sinai, on the first new moon of the second year following the exodus from the land of Egypt, saying: (2) Let the Israelite people offer the passover sacrifice at its set time: (3) you shall offer it on the fourteenth day of this month, at twilight, at its set time; you shall offer it in accordance with all its rules and rites. (4) Moses instructed the Israelites to offer the passover sacrifice; (5) and they offered the passover sacrifice in the first month, on the fourteenth day of the month, at twilight, in the wilderness of Sinai. Just as the LORD had commanded Moses, so the Israelites did. (6) But there were some men who were unclean by reason of a corpse and could not offer the passover sacrifice on that day. Appearing that same day before Moses and Aaron, (7) those men said to them, “Unclean though we are by reason of a corpse, why must we be debarred from presenting the LORD’s offering at its set time with the rest of the Israelites?” (8) Moses said to them, “Stand by, and let me hear what instructions the LORD gives about you.” (9) And the LORD spoke to Moses, saying: (10) Speak to the Israelite people, saying: When any of you or of your posterity who are defiled by a corpse or are on a long journey would offer a passover sacrifice to the LORD, (11) they shall offer it in the second month, on the fourteenth day of the month, at twilight. They shall eat it with unleavened bread and bitter herbs, (12) and they shall not leave any of it over until morning. They shall not break a bone of it. They shall offer it in strict accord with the law of the passover sacrifice.

משנה פסחים ט׳:א׳-ג׳

(א) מִי שֶׁהָיָה טָמֵא אוֹ בְדֶרֶךְ רְחוֹקָה וְלֹא עָשָׂה אֶת הָרִאשׁוֹן, יַעֲשֶׂה אֶת הַשֵּׁנִי. שָׁגַג אוֹ נֶאֱנַס וְלֹא עָשָׂה אֶת הָרִאשׁוֹן, יַעֲשֶׂה אֶת הַשֵּׁנִי. אִם כֵּן, לָמָּה נֶאֱמַר טָמֵא אוֹ שֶׁהָיָה בְדֶרֶךְ רְחוֹקָה, שֶׁאֵלּוּ פְּטוּרִין מֵהִכָּרֵת, וְאֵלּוּ חַיָּבִין בְּהִכָּרֵת:

(ב) אֵיזוֹ הִיא דֶרֶךְ רְחוֹקָה, מִן הַמּוֹדִיעִים וְלַחוּץ, וּכְמִדָּתָהּ לְכָל רוּחַ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מֵאַסְקֻפַּת הָעֲזָרָה וְלַחוּץ. אָמַר רַבִּי יוֹסֵי, לְפִיכָךְ נָקוּד עַל ה', לוֹמַר, לֹא מִפְּנֵי שֶׁרְחוֹקָה וַדַּאי, אֶלָּא מֵאִסְקֻפַּת הָעֲזָרָה וְלַחוּץ:

(ג) מַה בֵּין פֶּסַח רִאשׁוֹן לַשֵּׁנִי, הָרִאשׁוֹן אָסוּר בְּבַל יֵרָאֶה וּבַל יִמָּצֵא, וְהַשֵּׁנִי, מַצָּה וְחָמֵץ עִמּוֹ בַּבָּיִת. הָרִאשׁוֹן טָעוּן הַלֵּל בַּאֲכִילָתוֹ, וְהַשֵּׁנִי אֵינוֹ טָעוּן הַלֵּל בַּאֲכִילָתוֹ. זֶה וָזֶה טָעוּן הַלֵּל בַּעֲשִׂיָּתָן, וְנֶאֶכָלִין צָלִי עַל מַצּוֹת וּמְרוֹרִים, וְדוֹחִין אֶת הַשַּׁבָּת:

Mishnah Pesachim 9:1-3

(1) One who was ritually impure or on a distant journey and did not observe the first Pesaḥ by participating in the offering of the Paschal lamb on the fourteenth of Nisan should observe the second Pesaḥ by participating in the offering on the fourteenth of Iyyar. If one unwittingly forgot or was prevented due to circumstances beyond his control and did not observe the first Pesaḥ, he too should observe the second Pesaḥ. If so, that the second Pesaḥ is observed even by someone who forgot or was prevented from observing the first Pesaḥ, why is it stated in the Torah that the second Pesaḥ is observed only by one who was ritually impure or on a distant journey? These cases were specified in order to teach that these two groups of people are exempt from karet if they do not observe the second Pesaḥ, but those who were not ritually impure or on a distant journey are liable to receive karet, as the Gemara will explain.

(2) What is the definition of a distant journey that exempts one from observing the first Pesaḥ? Anywhere from the city of Modi’im and beyond, and from anywhere located an equal distance from Jerusalem and beyond in every direction; this is the statement of Rabbi Akiva. Rabbi Eliezer says: From the threshold of the Temple courtyard and beyond is considered a distant journey;therefore, anyone located outside the courtyard at the time that the Paschal lamb is slaughtered is exempt from observing the first Pesaḥ. Rabbi Yosei said to him: Therefore, the word is dotted over the letter heh in the word “distant [reḥoka]” to say that the meaning of the word should be qualified: It should be understood that it is not because he is really distant; rather, it includes anyone located from the threshold of the Temple courtyard and beyond.

(3) What is the difference between the Paschal lamb offered on the first Pesaḥ and the Paschal lamb offered on the second Pesaḥ? On the first Pesaḥ, at the time of slaughtering the Paschal lamb, it is prohibited to own leavened bread due to the prohibitions: It shall not be seen, and: It shall not be found. And on the second Pesaḥ it is permissible for one to have both leavened bread and matza with him in the house. Another difference is that the Paschal lamb offered on the first Pesaḥ requires the recitation of hallel as it is eaten and the second does not require the recitation of hallel as it is eaten. However, they are the same in that the Paschal lambs sacrificed on both the first and second Pesaḥ require the recitation of hallel as they are prepared, i.e., as they are slaughtered, and they are both eaten roasted with matza and bitter herbs, and they override Shabbat in that they may be slaughtered and their blood sprinkled even on Shabbat.

פסחים צ״ג א:ז׳-י״ב

תָּנוּ רַבָּנַן: חַיָּיב כָּרֵת עַל הָרִאשׁוֹן, וְחַיָּיב כָּרֵת עַל הַשֵּׁנִי, דִּבְרֵי רַבִּי. רַבִּי נָתָן אוֹמֵר: חַיָּיב כָּרֵת עַל הָרִאשׁוֹן, וּפָטוּר עַל הַשֵּׁנִי. רַבִּי חֲנַנְיָא בֶּן עֲקַבְיָא אוֹמֵר: אַף [עַל] הָרִאשׁוֹן אֵינוֹ חַיָּיב כָּרֵת אֶלָּא אִם כֵּן לֹא עָשָׂה אֶת הַשֵּׁנִי. וְאָזְדוּ לְטַעְמַיְיהוּ. דְּתַנְיָא: גֵּר שֶׁנִּתְגַּיֵּיר בֵּין שְׁנֵי פְסָחִים, וְכֵן קָטָן שֶׁהִגְדִּיל בֵּין שְׁנֵי פְסָחִים — חַיָּיב לַעֲשׂוֹת פֶּסַח שֵׁנִי, דִּבְרֵי רַבִּי. רַבִּי נָתָן אוֹמֵר: כֹּל שֶׁזָּקוּק לָרִאשׁוֹן — זָקוּק לַשֵּׁנִי, כֹּל שֶׁאֵין זָקוּק לָרִאשׁוֹן — אֵין זָקוּק לַשֵּׁנִי. בְּמַאי קָמִיפַּלְגִי? רַבִּי סָבַר: שֵׁנִי רֶגֶל בִּפְנֵי עַצְמוֹ הוּא. רַבִּי נָתָן סָבַר: שֵׁנִי תַּשְׁלוּמִין דְּרִאשׁוֹן הוּא. תַּקּוֹנֵי לָרִאשׁוֹן, לָא מְתַקֵּין לֵיהּ. וְרַבִּי חֲנַנְיָא בֶּן עֲקַבְיָא סָבַר: שֵׁנִי תַּקַּנְתָּא דְרִאשׁוֹן הוּא. וּשְׁלׇשְׁתָּן מִקְרָא אֶחָד דָּרְשׁוּ: ״וְהָאִישׁ אֲשֶׁר הוּא טָהוֹר וּבְדֶרֶךְ לֹא הָיָה״. רַבִּי סָבַר: ״וְחָדַל לַעֲשׂוֹת הַפֶּסַח וְנִכְרְתָה״, דְּלָא עֲבַד בָּרִאשׁוֹן, אִי נָמֵי: ״קׇרְבַּן ה׳ לֹא הִקְרִיב בְּמוֹעֲדוֹ״, בַּשֵּׁנִי.

Pesachim 93a:7-12

The Sages taught in the Tosefta: One is liable to receive karet for intentionally refraining from observing the first Pesaḥ; similarly, one who could not observe the first Pesaḥ is liable to receive karet if he intentionally refrained from observing the second Pesaḥ. This is the statement of Rabbi Yehuda HaNasi. Rabbi Natan says: One is liable to receive karet for intentionally refraining from observing the first Pesaḥ; and one is exempt from karet for intentionally refraining from observing the second Pesaḥ even if he unwittingly failed to observe the first Pesaḥ, as the Torah does not specify a punishment of karet with regard to the second Pesaḥ. Rabbi Ḥananya ben Akavya says: Even for intentionally failing to observe the first Pesaḥ one is liable to receive karet only if he intentionally fails to observe the second Pesaḥ. The Gemara adds that Rabbi Yehuda HaNasi and Rabbi Natan follow their line of reasoning as demonstrated by another dispute between them, which is related to the dispute quoted above. As it was taught in a baraita: A convert who converted during the month between the offering of the two Paschal lambs on the first and second Pesaḥ, and similarly, a minor who grew up and became obligated in mitzvot during the month between the offering of the two Paschal lambs, is obligated to observe the second Pesaḥ; this is the statement of Rabbi Yehuda HaNasi. Rabbi Natan says: Whoever needs to observe the first Pesaḥ needs to observe the second; whoever does not need to observe the first Pesaḥ, e.g., one who is a minor or is not yet Jewish, does not need to observe the second Pesaḥ either. The Gemara explains: With regard to what do they disagree? Rabbi Yehuda HaNasi holds that the second Pesaḥ is its own Festival, and anyone who did not participate in the first Pesaḥ is obligated to participate in the second even if he was not fit to bring the Paschal lamb on the first Pesaḥ. Conversely, Rabbi Natan holds that the second Pesaḥ is merely a redress for the first Pesaḥ, such that if one was obligated to bring the Paschal lamb on the first Pesaḥ and did not, he may do so on the second Pesaḥ; however, it does not repair the failure to bring the Paschal lamb on the first Pesaḥ. Therefore, one who intentionally refrained from bringing the Paschal lamb on the first Pesaḥ is liable to receive karet even if he brought the Paschal lamb on the second Pesaḥ. However, if one unwittingly failed to sacrifice the Paschal lamb on the first Pesaḥ, he is not liable to receive karet even if he intentionally refrained from observing the second Pesaḥ. And Rabbi Ḥananya ben Akavya held: The second Pesaḥ repairs the failure to offer the Paschal lamb on the first Pesaḥ. In other words, the Paschal lamb brought on the second Pesaḥ is not an independent obligation; rather, it allows a second chance to avoid the liability to receive karet. And all three of them expounded the same verse to derive their opinions: “But the man who is ritually pure, and is not on a journey, and refrains from offering the Paschal lamb, that soul shall be cut off from his people; because [ki] he did not bring the offering of the Lord in its appointed season, that man shall bear his sin” (Numbers 9:13). Rabbi Yehuda HaNasi holds that the verse should be understood as follows: The phrase: “And refrains from offering the Paschal lamb, that soul shall be cut off,” means that he did not participate in the offering on the first Pesaḥ. In the continuation of the verse, Rabbi Yehuda HaNasi understands the word ki to mean: If, as the word ki has various meanings, one of which is: If. Therefore, the verse can be interpreted in the following manner: If he also “did not bring the offering of the Lord in its appointed season,” with regard to the second Pesaḥ, “that man shall bear his sin.”

פסחים צ״ה א:ט׳

תָּנוּ רַבָּנַן: ״כְּכׇל חוּקַּת הַפֶּסַח יַעֲשׂוּ אוֹתוֹ״. יָכוֹל כְּשֵׁם שֶׁהָרִאשׁוֹן אָסוּר בְּ״בַל יֵרָאֶה״ וּ״בַל יִמָּצֵא״ כָּךְ שֵׁנִי אָסוּר בְּ״בַל יֵרָאֶה״ וּ״בַל יִמָּצֵא״ — תַּלְמוּד לוֹמַר: ״עַל מַצּוֹת וּמְרוֹרִים יֹאכְלוּהוּ״.

Pesachim 95a:9

The Sages taught in a different baraita: The verse states: “According to the entire statute of the Paschal lamb they shall offer it” (Numbers 9:12). One might have thought that just as at the time of the sacrifice of the Paschal lamb on the first Pesaḥ it is prohibited to own leaven due to the prohibitions of: It shall not be seen, and: It shall not be found, so too, at the time of the sacrifice of the Paschal lamb on the second Pesaḥ it is prohibited to own leaven due to the prohibitions of: It shall not be seen, and: It shall not be found. Therefore, the Torah states: “They shall eat it with matzot and bitter herbs” (Numbers 9:11), which indicates that the other mitzvot pertaining to the first Pesaḥ do not apply on the second.

חזקוני, במדבר ט׳:י׳:א׳

או בדרך רחקה נקוד על ה״‎א לדרוש דרחוקה לא קאי אבדרך שהרי נקודה הה״‎א דכמאן דליתא היא אלא קאי אאיש כלומר אם רחוק הוא.

Chizkuni, Numbers 9:10:1

או בדרך רחוקה, “or on a journey far off;” there is a dot on the letter ה in the word רחוקה; this dot is not connected to the word בדרך, for if so, the word would be treated as if it had not appeared. Rather, that dot connects to the word איש, “a man or person;” we are to understand the person concerned as being spiritually on a journey that had estranged him to Judaism and its G-d.

שמות י״א:ב׳

(ב) דַּבֶּר־נָ֖א בְּאָזְנֵ֣י הָעָ֑ם וְיִשְׁאֲל֞וּ אִ֣ישׁ ׀ מֵאֵ֣ת רֵעֵ֗הוּ וְאִשָּׁה֙ מֵאֵ֣ת רְעוּתָ֔הּ כְּלֵי־כֶ֖סֶף וּכְלֵ֥י זָהָֽב׃

Exodus 11:2

(2) Tell the people to borrow, each man from his neighbor and each woman from hers, objects of silver and gold.”

שמות י״ב:ל״ה-ל״ו

(לה) וּבְנֵי־יִשְׂרָאֵ֥ל עָשׂ֖וּ כִּדְבַ֣ר מֹשֶׁ֑ה וַֽיִּשְׁאֲלוּ֙ מִמִּצְרַ֔יִם כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹֽת׃ (לו) וַֽיהוָ֞ה נָתַ֨ן אֶת־חֵ֥ן הָעָ֛ם בְּעֵינֵ֥י מִצְרַ֖יִם וַיַּשְׁאִל֑וּם וַֽיְנַצְּל֖וּ אֶת־מִצְרָֽיִם׃ (פ)

Exodus 12:35-36

(35) The Israelites had done Moses’ bidding and borrowed from the Egyptians objects of silver and gold, and clothing. (36) And the LORD had disposed the Egyptians favorably toward the people, and they let them have their request; thus they stripped the Egyptians.

סנהדרין צ״א א:י׳-י״ג

שוב פעם אחת באו בני מצרים לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו הרי הוא אומר (שמות יב, לו) וה' נתן את חן העם בעיני מצרים וישאילום תנו לנו כסף וזהב שנטלתם ממנו אמר גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהן לפני אלכסנדרוס אם ינצחוני אמרו להם הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה רבינו נצחתכם נתנו לו רשות והלך ודן עמהן אמר להן מהיכן אתם מביאין ראייה אמרו לו מן התורה אמר להן אף אני לא אביא לכם ראייה אלא מן התורה שנאמר (שמות יב, מ) ומושב בני ישראל אשר ישבו במצרים שלשים שנה וארבע מאות שנה תנו לנו שכר עבודה של ששים ריבוא ששיעבדתם במצרים שלשים שנה וארבע מאות שנה אמר להן אלכסנדרוס מוקדון החזירו לו תשובה אמרו לו תנו לנו זמן שלשה ימים נתן להם זמן בדקו ולא מצאו תשובה מיד הניחו שדותיהן כשהן זרועות וכרמיהן כשהן נטועות וברחו ואותה שנה שביעית היתה

Sanhedrin 91a:10-13

The Gemara relates: On another occasion, the people of Egypt came to judgment with the Jewish people before Alexander of Macedon. The Egyptian people said to Alexander: It says in the Torah: “And the Lord gave the people favor in the eyes of Egypt, and they lent them” (Exodus 12:36). Give us the silver and gold that you took from us; you claimed that you were borrowing it and you never returned it. Geviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexander of Macedon. If they will defeat me, say to them: You have defeated an ordinary person from among us, and until you overcome our Sages, it is no victory. And if I will defeat them, say to them: The Torah of Moses, our teacher, defeated you, and attribute no significance to me. The Sages gave him permission, and he went and deliberated with them. Geviha ben Pesisa said to them: From where are you citing proof that you are entitled to the silver and gold? They said to him: From the Torah. Geviha ben Pesisa said to them: I too will cite proof to you only from the Torah, as it is stated: “And the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years” (Exodus 12:40), during which they were enslaved to Egypt, engaged in hard manual labor. Give us the wages for the work performed by the 600,000 men above the age of twenty (see Exodus 12:37) whom you enslaved in Egypt for four hundred and thirty years. Alexander of Macedon said to the people of Egypt: Provide Geviha ben Pesisa with a response to his claims. They said to him: Give us time; give us three days to consider the matter. The emperor gave them the requested time and they examined the matter and did not find a response to the claims. Immediately, they abandoned their fields when they were sown and their vineyards when they were planted, and fled. The Gemara adds: And that year was a Sabbatical Year.