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Perek 8

Mishnayos Pesachim Perek 8 Mishnah 2

פסחים פרק ח׳ משנה ב׳

2
In the case of one who says to his slave: Go and slaughter the Paschal offering on my behalf, but does not specify which type of animal to slaughter, the halakha is as follows: If the slave slaughtered a kid, his master may eat it; if he slaughtered a lamb, his master may eat it. If the slave slaughtered both a kid and a lamb, his master should eat from the first one that was slaughtered; the second is invalid and should be burned. If the master had stated explicitly which type of animal to slaughter, but the slave forgot what his master said to him, what should he do? He should slaughter both a lamb and a kid and say the following stipulation: If my master said to me that I should slaughter a kid, the kid is for his Paschal offering and the lamb is for mine; and if my master said to me that I should slaughter a lamb, the lamb is for his Paschal offering and the kid is for mine. In this way, once the master ultimately clarifies what he had originally said, both animals may be used accordingly. If his master also forgot what he said to him, neither animal may be used, since it has not been clarified which of the animals the slave and master are registered for. Therefore, both of them, the lamb and the kid, go out to the place designated for burning, in accordance with the halakha pertaining to offerings that may not be eaten. However, despite this, both the master and slave are exempt from observing the second Pesaḥ if the blood of the animals has already been applied to the altar before the master forgot.

הָאוֹמֵר לְעַבְדּוֹ, צֵא וּשְׁחֹט עָלַי אֶת הַפֶּסַח, שָׁחַט גְּדִי, יֹאכַל. שָׁחַט טָלֶה, יֹאכַל. שָׁחַט גְּדִי וְטָלֶה, יֹאכַל מִן הָרִאשׁוֹן. שָׁכַח מָה אָמַר לוֹ רַבּוֹ, כֵּיצַד יַעֲשֶׂה, יִשְׁחַט טָלֶה וּגְדִי וְיֹאמַר, אִם גְּדִי אָמַר לִי רַבִּי, גְּדִי שֶׁלּוֹ וְטָלֶה שֶׁלִּי. וְאִם טָלֶה אָמַר לִי רַבִּי, הַטָּלֶה שֶׁלּוֹ וּגְדִי שֶׁלִּי. שָׁכַח רַבּוֹ מָה אָמַר לוֹ, שְׁנֵיהֶם יֵצְאוּ לְבֵית הַשְּׂרֵפָה, וּפְטוּרִין מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי:

ב׳

שחט גדי יאכל – his master [should eat] from him [the kid] and even though all of the other Passover offerings are regular, the frequent is nullified since he didn’t express to him that he relied on it.

יאכל מן הראשון – and the second one should be burned. And in the Gemara (Pesahim 88b) maintains that this is specifically with a king and a queen; there are those who say that it is because of the peace of the kingdom, and there are those who say that because they rely on their servants and they are not exacting about their [Passover] meal, whether with kids or lambs. Therefore, he should eat from the first, since there is no intimation that you care for a thing to be exactly as you want it, for with the first, they have fulfilled their religious obligations. But the people of the world that are particular, he should not either from the first nor the second, for we hold that they are not registered with two Passover offerings as one, to eat from whichever of them that he wants, for there is no retrospective designation. For when he wanted to eat from this one, perhaps at the time of slaughtering, mind was not upon it.

שכח מה שאמר – that he expressed to him a kid or a lamb.

וטלה שלי – In the Gemara (Pesahim 88b) maintains it such as the case where the servant when to the shepherd where his master is accustomed and who wants his remedy (i.e., that things go right for the master), and he (i.e., the shepherd) said to him: “If it is a kid,” your master would tell you that the kid is his and that the lam is your on the condition that your master will not have possession of it,” and in such a manner, the servant acquires itr, for it had not been like this, what the servant acquired, the master acquired and it would be that both of them belong to the master.

ופטורים מלעשות פסח שני – and even though both of them go out to the place of burning and are not eaten because their registration was not known. However, the slaughtering and sprinkling [of the blood] are valid, one for this one and one for the other one, for before Heaven it is revealed.

שחט גדי יאכל. רבו ממנו. ואע״ג דבכל שאר פסחים רגיל תדיר בטלה, כיון דלא פירש לו עליה סמיך:

יאכל מן הראשון. והשני ישרף. ובגמרא מוקי לה דוקא במלך ומלכה, אית דאמרי משום שלום מלכות, ואית דאמרי מפני שסומכין על עבדיהם ואין מקפידים על סעודתן אם גדיים אם טלאים, הילכך יאכל מן הראשון כיון דליכא קפידא, דבראשון יצאו ידי חובתן. אבל אינשי דעלמא דקפדי, לא יאכל לא מן הראשון ולא מן השני, דקיי״ל אין נמנין על ב׳ פסחים כאחד לאכול איזה מהם שירצה, דאין ברירה, וכי בעי למיכל מהא, דלמא בשעת שחיטה לא הוה דעתיה עליה:

שכח מה שאמר שפירש לו גדי או טלה, וזה שכח:

וטלה שלי. בגמרא מוקי לה כגון שהלך העבד אצל רועה הרגיל אצל רבו ורוצה בתקנתו, ואמר לו, אם גדי אמר לך רבך גדי שלו וטלה שלך ע״מ שאין לרבך רשות בו, דכה״ג קנה העבד. דאי לאו הכי מה שקנה עבד קנה רבו ונמצאו שניהם של רבו:

ופטורים מלעשות פסח שני. דאע״ג דשניהם יוצאים לבית השריפה ואינן נאכלין מפני שאין המנויין ניכרים, מיהו שחיטה וזריקה מעלייתא היא, חדא אהאי וחדא אהאי, דקמי שמיא גליא: