Siman - Pesachim Daf 63
- הקדים ערלים למולין
A Baraisa was brought on the bottom of Daf 62b that stated, Acheirim says, הקדים מולים לערלים כשר – If one had kavanah for the circumcised before having kavanah for ערלים it is kasher. ערלים למולין פסול – ערלים before the circumcised it is passul. The Gemara asks why the latter case is passul given that the Mishnah on Daf 61b stated that if one has kavanah for both מולין וערלים the korban is kasher? After the first two explanations are rejected, Abaye answers that the reisha in the Baraisa is where he said that the first pipe (i.e the trachea or esophogus) should be cut for the מולין and the second pipe should be cut for the ערלים as well. Rashi explains that since the מולין are associated with both pipes, the pesach is valid. The seifa is a case where he said the first pipe should be cut for the ערלים and the second pipe should be cut for the מולין, in which case the first pipe is not associated to the מולין and the pesach is passul according to Rebbe Meir who holds, מפלגין בחצי מתיר – piggul can be effected through intent during part of a matir, the act that permits. The Rabbanon of the Mishnah hold, אין מפלגין בחצי מתיר – piggul cannot be effected during part of a matir. Hence, the pesach is valid because the second pipe was not slaughtered with a passul kavanah.
- Machlokes regarding the location of the chametz
The next Mishnah states, השוחט את הפסח על החמץ עובר בלא תעשה – If one shechts a pesach while still owning chametz, he has violated a ,לא תעשה which Rashi explains is לא תשחט על חמץ דם זבחי – You shall not slaughter the blood of my sacrifice over chametz. The Gemara brings a machlokes regarding the location of the chametz. Rebbe Shimon ben Lakish said that one is never chayav, עד שיהא החמץ לשוחט או לזורק או לאחד מבני חבורה – unless there is chametz belonging either to the one who shechts the offering, or the one who throws its blood, or to one of the members of the group, ועד שיהא עמו בעזרה – and unless the chametz is with him in the azarah. Rebbe Yochanan says, אף על פי שאין עמו בעזרה – even though the chametz is not with him in the azarah, he is still chayav. The Gemara concludes that the machlokes is how to interpret the word, “"על – “over” in the passuk, לא תשחט על חמץ דם זבחי – You shall not shecht the blood of my sacrifice “over” chametz. Rebbe Shimon ben Lakish holds, "על" בסמוך – the word “over” implies nearness and Rebbe Yochanan holds that it does not imply nearness, and therefore one would be chayav wherever the chametz is located.
- Whose chametz is one chayav for?
Rav Oshaya asked Rebbe Ami, אין לו לשוחט ויש לו לאחד מבני חבורה מהו – What is the halachah if the one who shechts the pesach does not have chametz but one of the members of the group has, and Rebbe Ami responded, does it say, לא תשחט על חמצך – You shall not shecht over your chametz? No. It says you shall not shecht over chametz, indicating that one is chayav no matter who owns the chametz. If so, Rebbe Oshaya asked, then one should be chayav even if someone at the end of the world has chametz, to which Rebbe Ami answered, the passuk states, לא תשחט...ולא ילין חלב חגי עד בקר – You shall not shecht...followed by, “and the sacrifice of the Pesach chag shall not be left overnight until morning". We infer from here that the prohibition of “you shall not shecht” applies to those who are subject to the prohibition of “it shall not be left overnight” which includes only those associated with the korban. Rav Pappa said, therefore, the Kohen who burns the cheilev "over" chametz transgresses the לא תעשה as well, since he is included in the prohibition of הלנת אמורין – leaving over parts of the offering overnight.
