משנה: נִיטְמָא קָהָל אוֹ רוּבּוֹ אוֹ שֶׁהָיוּ הַכֹּהֲנִים טְמֵאִים וְהַקָּהָל טָהוֹר יֵעָשֶׂה בְטוּמְאָה. נִיטְמָא מִיעוּט הַקָּהָל הַטְּהוֹרִין עוֹשִׂין אֶת הָרִאשׁוֹן וְהַטְּמֵאִין עוֹשִׂין אֶת הַשֵּׁנִי׃ MISHNAH: If the public or a majority of it were impure or the Cohanim were impure and the public pure, it should be brought in impurity78Since the Pesaḥ cannot be slaughtered without Cohanim ready to receive and pour the blood.. If a minority of the public were impure, the pure people make the first and the impure the second79The Second Pesaḥ is made on the 14th of Iyar; Num. 9:10–12..
הלכה: מָאן תַּנָּא רוֹב. רִבִּי מֵאִיר. דְּתַנֵּי. רִבִּי מֵאִיר אוֹמֵר. הִיא מַחֲצִית כָּל־הַשְּׁבָטִים הִיא מַחֲצִית כָּל־שֵׁבֶט וָשֵׁבֶט. וּבִלְבַד רוֹב. רִבִּי יוּדָה אוֹמֵר. חֲצִי כָּל־שֵׁבֶט וָשֵׁבֶט. וּבִלְבַד רוֹב שְׁבָטִים שְׁלֵימִים. שֵׁבֶט אֶחָד גּוֹרֵר כָּל־הַשְּׁבָטִים. רִבִּי מֵאִיר אוֹמֵר. כָּל־הַשְּׁבָטִים קְרוּיִים קָהָל. רִבִּי יוּדָה אוֹמֵר. כָּל־שֵׁבֶט וָשֵׁבֶט קָרוּי קָהָל. מַה נְפַק מִבֵּינֵיהוֹן. גְּרִירָה. רִבִּי מֵאִיר אוֹמֵר. אֵין שֵׁבֶט אֶחָד גּוֹרֵר כָּל־הַשְּׁבָטִים. רִבִּי יוּדָה אוֹמֵר. שֵׁבֶט אֶחָד גּוֹרֵר כָּל־הַשְּׁבָטִים. אַתְיָא דְּרִבִּי יוּדָה כְּרִבִּי שִׁמְעוֹן. כְּמַה דְּרִבִּי שִׁמְעוֹן אָמַר. שֵׁבֶט אֶחָד גּוֹרֵר כָּל־הַשְּׁבָטִים. כֵּן רִבִּי יוּדָה אוֹמֵר. שֵׁבֶט אֶחָד גּוֹרֵר כָּל־הַשְּׁבָטִים. אַף עַל גַּב דְּרִבִּי יוּדָה אָמַר. שֵׁבֶט אֶחָד גּוֹרֵר כָּל־הַשְּׁבָטִים. מוֹדֶה וְהוּא שֶׁתְּהֵא הוֹרָיָה מִלִּשְׁכַּת הַגָּזִית. אָמַר רִבִּי יוֹסֵה. טַעֲמֵיהּ דָּהֵן תַּנַּייָה מִן־הַמָּק֣וֹם הַה֔וּא אֲשֶׁ֖ר יִבְחַ֣ר יי. מַה טַעֲמֵיהּ דְּרִבִּי יוּדָה. וְנִסְלַ֗ח לְכָל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל. מַה טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן. כִּ֥י לְכָל־הָעָ֖ם בִּשְׁגָגָֽה׃ מַה מְקַייֵם רִבִּי שִׁמְעוֹן טַעֲמֵיהּ דְּרִבִּי יוּדָה וְנִסְלַׄח לְכָל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל. פְרָט לַנָּשִׁים וְלַקְּטַנִּים. מַה מְקַייֵם רִבִּי יוּדָה טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן כִּ֥י לְכָל־הָעָ֖ם בִּשְׁגָגָֽה. פְרָט לְשֶׁתְּחִילָּתָהּ בְּזָדוֹן וְסוֹפָהּ בִּשְׁגָגָה. רִבִּי אַבּוּן בְשֵׁם רִבִּי בִּנְיָמִין בַּר לֵוִי. קִרְייָא מְסַייֵעַ לְמָאן דְּאָמַר. כָּל־שֵׁבֶט וָשֵׁבֶט קָרוּי קָהָל. גּ֛וֹי וּקְהַ֥ל גּוֹיִ֖ם יִהְיֶ֣ה מִמֶּ֑ךָּ. וְאַדַּיִין לֹא נוֹלַד בִּנְיָמִן. אָמַר רִבִּי חִייָא בַּר בָּא. כְּשֵׁם שֶׁהֵן חוֹלְקִין כָּאן כָּךְ הֵם חַלּוּקִין בְּטוּמְאָה. דְּתַנֵּי. הָיָה הַצִּיבּוּר חֶצְייָם טְהוֹרִין וְחֶצְייָן טְמֵאִין. הַטְּהוֹרִין עוֹשִׂין אֶת הָרִאשׁוֹן וְהַטְּמֵאִים אֶת הַשֵּׁינִי. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוּמֵר. הַטְּהוֹרִין עוֹשִׂין לְעַצְמָן וְהַטְּמֵאִין עוֹשִׂין לְעַצְמָן. אָֽמְרוּ לוֹ. אֵין הַפֶּסַח בָּא חֲצָיִין. אֶלָּא אוֹ כוּלָּם יַעֲשׂוּ בְטַהֲרָה אוּ כוּלָּם יַעֲשׂוּ בְטוּמְאָה. מִנוּ אָֽמְרוּ לוֹ. רִבִּי מֵאִיר. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. דְּתַנִּינָן תַּמָּן. נִיטְמֵאת אַחַת מִן הַחַלּוֹת אוֹ אֶחָד מִן הַסְּדָרִים רִבִּי יוּדָה אוֹמֵר. שְׁנֵיהֶם יֵצְאוּ לְבֵית הַשְּרֵיפָה. שֶׁאֵין קָרְבַּן צִיבּוּר חָלוּק. וַחֲכָמִים אוֹמְרִים. הַטָּמֵא בְטוּמְאָתוֹ וְהַטָּהוֹר יֵאָכֵל׃ רִבִּי יוֹסֵה בֵּרִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. מָני אָֽמְרוּ לוֹ. חֲכָמִים שֶׁהֵן בְּשִׁיטַת רִבִּי מֵאִיר. HALAKHAH: Who is the Tanna of “majority”123Discussion of the statement in the Mishnah, that Pesaḥ is celebrated in impurity if most (50%+1) of the people are impure. The following is an extended version of Halakhah 1:6 in Horaiot, where the problem is what is called “community”.? Rebbi Meïr124He holds that everywhere 50%+1 represent “all”; Babli Horaiot 5b., as it was stated: Either half of the tribes or half of each tribe, if only it be a majority125In order to trigger the ceremony required if all the community acts in error(Lev. 4:14), by following an erroneous ruling either of the High Court at the central sanctuary or of a majority of tribal High Courts.. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes126The language is somewhat self-contradictory. He also requires that a majority of Israel follow the erroneous ruling but in addition he demands that in a majority of tribes a majority follow the ruling. Babli Horaiot 5b.. One tribe drags all tribes127If one tribe has more members than all the others together, the action of one tribe triggers the obligation of all of them. He does not hold that the law about erroneous rulings of the High Court became moot with the exile of the Ten Tribes. Even later, when the tribe of Jehudah represented the overwhelming majority of Israel, a majority of the people can be considered a majority of all twelve tribes and the majority of Judeans triggers the obligation for all tribes.. Rebbi Meïr says, all tribes are called “the public”128The purification sacrifice for an erroneous ruling by the Court has to be brought by “the public” (Lev. 4:14). The difference of opinions in the Mishnah is traced to different interpretations of this notion. R. Meïr holds that only the entire people of Israel qualify as “public”; RR. Jehudah and Simeon consider each tribe as a separate public. (Babli Horaiot 5b, Pesaḥim 80a, Menaḥot15a).. Rebbi Jehudah says, each single tribe is called “public”. What is between them? Dragging. Rebbi Meïr says, a single tribe does not drag all tribes129Therefore he requires a separate sacrifice for the people of Israel in their entirety., but Rebbi Jehudah says, one tribe drags all tribes. And Rebbi Jehudah follows Rebbi Simeon. Just as Rebbi Simeon said, one tribe drags all tribes130In Horaiot, the opposite is asserted, that in this particular R. Simeon sides with R. Meïr; this also is required by the later statements in this Halakhah. R. Simeon agrees that each single tribe is called “public”., so Rebbi Jehudah says, one tribe drags all tribes. Even though Rebbi Jehudah says, one tribe drags all tribes, he agrees that only if the ruling came from the ashlar hall131Even though each tribe has to bring its own sacrifice, the ruling of a tribal High Court cannot trigger an obligation of any other tribe; only the Court sitting at the central sanctuary has this power.. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose132Deut. 17:10.. What is the reason of Rebbi Jehudah? The entire community of the Children of Israel will be forgiven133Num. 15:26. R. Jehudah argues that the verse promises forgiveness for all of Israel even if only one tribe followed an erroneous ruling; this proves that “one tribe drags all the other tribes.” R. Simeon disagrees since the last clause in the verse states that the entire people have to be in error; only a majority of the tribes triggers the obligation.. What is the reason of Rebbi Simeon? Since the entire people acted in error133Num. 15:26. R. Jehudah argues that the verse promises forgiveness for all of Israel even if only one tribe followed an erroneous ruling; this proves that “one tribe drags all the other tribes.” R. Simeon disagrees since the last clause in the verse states that the entire people have to be in error; only a majority of the tribes triggers the obligation.. How does Rebbi Simeon uphold Rebbi Jehudah’s reason, the entire community of the Children of Israel will be forgiven? Except women and children134Not that they will not be forgiven but they are not counted in determining what is a majority.. How does Rebbi Jehudah uphold Rebbi Simeon’s reason, since the entire people acted in error? Except if the beginning was criminal and the conclusion in error. Rebbi Abun in the name of Rebbi Benjamin bar Levi: The verse supports him who said that each tribe is called “public”, as it is written137Gen. 35:11, said to Jacob after the birth of 11 sons. Babli Horaiot 5b.: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity, as it was stated: If the public was half pure and half impure; pure [people] celebrate the first [Pesaḥ] and impure the second, the words of Rebbi Meïr. Rebbi Jehudah says, the pure ones celebrate for themselves, and the impure ones celebrate for themselves138Both offer their sacrifices in the Temple, in separate groups. For this to happen, the number of pure people in Jerusalem on the 14th of Nisan must be exactly equal to the number of impure ones. Tosephta 6:2 in the name of R. Simeon. This latter attribution seems to be correct since in the paragraph after the next the Amoraim explain that R. Jehudah never considers this case but requires that the number of pure people present be diminished.. They told him, there is no split Passover; either all celebrate in purity or all celebrate in impurity. Who is “they told him”? Rebbi Meïr. The argument of Rebbi Jehudah seems inverted, as we have stated there139Mishnah Menaḥot2:2.
The Mishnah refers to the two public cereal offerings which have to be baked, viz., the weekly show-bread and the two leavened loaves presented at Pentecost. The 12 show-breads were presented in two rows, here called “orders” (Lev. 24:6).: “If one of the loaves or one of the orders became impure, Rebbi Jehudah said, both have to be brought to be burned140Outside the Temple precinct. for a public offering cannot be split141Cf. Babli 79a.. But the Sages say, the impure in its impurity, and the pure shall be eaten142By the officiating priests..” Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: who is “they told him”? The Sages who argue like Rebbi Meïr143In Horaiot: R. Jehudah. In any case, the question should not arise since the objecting Sages, while adopting the point of view of one of the protagonists, are not bound to follow him in all details..
עַל דַּעְתֵּיהּ דְּרִבִּי מֵאִיר. הָהֵן מֶחֱצָה עַל מֶחֱצָה מָה אַתְּ עֲבַד לֵיהּ. כְּרוֹב כְּמִיעוּט. אִין תֵּימַר כְּרוֹב. הַטְּהוֹרִין אֵינָן עוֹשִׂין אֶת הָרִאשׁוֹן. אִין תֵּימַר כְּמִיעוּט. הַטְּמֵאִין אֵין עוֹשִׂין אֶת הַשֵּׁינִי. אָמַר רִבִּי יוֹסֵה. לֹא אָמַר. רוֹב טְהוֹרִים אֵינָן עוֹשִׂין אֶת הָרִאשׁוֹן. רוֹב טְמֵאִין אֵינָן עוֹשִׂין אֶת הַשֵּׁינִי. לֹא אָמַר אֶלָּא. רוֹב טְמֵאִין לֹא יִידָּחוּ לְפֶסַח שֵׁינִי. In Rebbi Meïr’s opinion144This name attribution seems to be in error since R. Meïr is quoted in the preceding paragraph that in this case the pure persons celebrate the First Pesaḥ and the impure the Second. One has to read “R. Simeon”., how does one act if they are half and half? As majority or as minority? If you are saying as a majority, the pure persons cannot make the First. If you are saying as a minority, the impure persons cannot make the Second145The formulation is not very clear. If one considers the impure (by the impurity of the dead) as a majority, then the service in the Temple is conducted in impurity, and the pure persons cannot make their sacrifice in purity. If the pure are considered a minority, there is no Second Pesaḥ for the impure.. Rebbi Yose said, he did not say that a majority of pure persons cannot make the First, a majority of impure persons cannot make the Second. He only said, a majority of impure persons is not pushed to the Second Pesaḥ146The problem only is apparent, not real. For the Pesaḥ to be offered in impurity one needs a real majority; a 50–50 split in practice is equal to a majority of the pure..
עַל דַּעְתֵּיהּ דְּרִבִּי יוּדָה. הָהֵן מֶחֱצָה עַל מֶחֱצָה מָה אַתְּ עֲבַד לֵיהּ. רִבִּי בָּא מִשֵּׁם רַב. מְטַמְּאִין אֶחָד בְּשֶׁרֶץ. שְׁמוּאֵל אָמַר. מְשַׁלְּחִין אוֹתוֹ לְדֶרֶךְ רְחוֹקָה. אַתְיָא כְמָאן דְּאָמַר. הַיָּחִיד מַכְרִיעַ עַל הַטּומָאָה. בְּרַם כְּמָאן דְּאָמַר. אֵין הַיָּחִיד מַכְרִיעַ עַל הַטּומָאָה. מְשַׁלְּחִין שְׁנַיִם. דְּרַב כְּרִבִּי אֶלְעָזָר. כְּמַה דְאָמַר רִבִּי לָֽעְזָר. הָיָה הַצִּיבּוּר מַגַּעֵי נְבֵילוֹת מַגַּעֵי שְׁרָצִים. עוֹשִׂין בְטוּמְאָה. שֶׁאֵין שָׁם מַיִם לְטְבּוֹל. [אֲבָל] אִם יֵשׁ שָׁם מַיִם לְטְבּוֹל. אֵינָן עוֹשִׂין בְטוּמְאָה. אָמַר רִבִּי לָֽעְזָר. הַבָּא בְטוּמְאַת כְּלִי שָׁרֱת הַבָּא בְטוּמְאָה. הוּא בָא בְטוּמְאַת כְּלִי שָׁרֱת הַבָּא בְטוּמְאַת יָדַים הַבָּא בְטוּמְאַת סַּכִּינִין. In Rebbi Jehudah’s opinion, how does one act if they are half and half? Rebbi Abba in the name of Rav: One defiles one person with a crawling animal147He is impure, but can become free of impurity by immersion in a miqweh, which will make him pure for sancta at sundown. This kind of impurity does not prevent a person to be counted in a group eating the Pesaḥ in purity; accepting the person in the count of the impure is questionable; Babli 80a, 80b.. Samuel said, one sends one person on a far-away trip148Babli 80a. He automatically must bring the Second Pesaḥ.. This follows him who said, a single person clinches for impurity149Babli 80a, Tosephta 6:2.. But for him who said, a single person does not clinch for impurity, one has to send two persons away. Rav’s opinion parallels Rebbi Eleazar, as Rebbi Eleazar said, if the public was touching carcasses, touching crawling animals, one makes it in impurity if there is not water there to immerse in; but if there is water to immerse in, one does not make it in impurity150Since these are impurities which are eliminated by immersion in water.. Rebbi Eleazar said, if it comes while the Temple vessels are impure, comes in impurity; if it comes in impurity of Temple vessels, comes in impurity of hands, comes in impurity of knives151This means that Pesaḥ is brought in impurity if the necessary Temple implements are impure and cannot be purified in time; this could happen only in times of a siege of Jerusalem..
הָיָה צִיבּוּר שְׁלִישׁ זָבִין שְׁלִישׁ טְמֵאִין שְׁלִישׁ טְהוֹרִין. רִבִּי מָנָא בְשֵׁם חִזְקִיָּה. זָבִין וּטְמֵאִין רָבִין עַל הַטְּהוֹרִין וְעוֹשִׂין בְּטוּמְאָה. וְזָבִין אֵינָן עוֹשִׂין לֹא אֶת הָרִאשׁוֹן וְלֹא אֶת הַשֵּׁינִי. אָמַר רִבִּי זְעוּרָה. הַזָּב עָשׂוּ אוֹתוֹ כִמְשׁוּמָּד בְּהוֹרָייָה. כְּמַה דְתֵימַר תַּמָּן. הַמְשׁוּמָּד בְּהוֹרָייָה אֵינוֹ לֹא מַעֲלֶה וְלֹא מוֹרִיד. אוֹף הָכָא אֵינוֹ לֹא מַעֲלֶה וְלֹא מוֹרִיד. If the public were one third sufferers from gonorrhea152A person who suffers a single episode of gonorrhea is impure for the day and can be purified by immersion in a miqweh. If he has two episodes in at most two consecutive days, he is impure for seven days; after seven days in remission he can be purified by immersion in a miqweh. After three episodes he still needs seven days in remission but then is still prohibited sancta unless on the eighth day he brings a couple of birds as sacrifice to the Temple. A sufferer from gonorrhea who is impure for seven days, on the seventh day is a questionable candidate for Pesaḥ since if he suffers another episode he has to start all over again., one third impure153Impure in impurity of the dead., and one third pure. Rebbi Mana in the name of Ḥizqiah: The sufferers from gonorrhea and the impure form a majority against the pure and one brings in impurity. The sufferers from gonorrhea bring neither the First nor the Second154The First he cannot bring being impure. If he should be healed between the 14th of Nisan and the 14th of Iyar, in this case he cannot bring the Second Pesaḥ since the latter is instituted for people impure in the impurity of the dead or away on a trip (Num.9:9). While healed sufferers from gonorrhea can bring the Second Pesaḥ (Halakhah 9:1), there can be no Second Pesaḥ if the First was celebrated in impurity.. Rebbi Zeˋira said, they made the sufferer from gonorrhea like the apostate for ruling155If it is a question whether most of the people followed an erroneous ruling of the Supreme Court, apostates are not counted as part of the people. Applied to the case here, sufferers from gonorrhea are counted neither with the impure nor with the pure, in opposition to the rule stated earlier.. As one says there, the apostate in matters of ruling neither adds nor subtracts, also here he neither adds nor subtracts.
בְּנֵי חֲבוּרָה שֶׁנִּיטְמָא אֶחָד מֵהֶן. וְאֵין יָדוּעַ אֵי זֶהוּ. [צְרִיכִין לַעֲשׂוֹת פֶּסַח שֵׁנִי. צִבּוּר שֶׁנִּטְמָא אֶחָד מֵהֶן. וְאֵין יָדוּעַ אֵיזֶהוּ.] רִבִּי זְעוּרָא אָמַר. יַעֲשׂוּ בְטוּמְאָה. תַּנֵּי רִבִּי הוֹשַׁעְיָה. יַעֲשׂוּ כִסְפֵיקָן. לֹא מִסְתַּבְּרָא דְלֹא כְהָדָא דְתַנֵּי רִבִּי הוֹשַׁעְיָה. שֶׁלֹּא לַעֲנוֹשׁ לְיָחִיד כָּרֵת. If one of the members of a group became impure153Impure in impurity of the dead. but it is not known who it is, they must make the Second. If one of the public became impure but it is not known who it is, Rebbi Zeˋira said, they shall make the Second. Rebbi Hoshaia stated, they shall be treated as a case of doubt156They cannot bring a Pesaḥ since they cannot risk that one of the group eat sanctum while impure, a deadly sin punishable by extirpation.. It is reasonable following Rebbi Hoshaia, not to subject the individual to punishment of extirpation.
רִבִּי אִימִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. לְהוֹרָייָה הִילְּכוּ אַחַר יְשִׁיבַת אֶרֶץ יִשְׂרָאֵל. לְטוּמְאָה הִילְּכוּ אַחַר רוֹב נִכְנָסִין לָעֲזָרָה. מַה. בָּכָל־כַּת וָכַת מְשַׁעֲרִין. אוֹ אֵין מְשַׁעֲרִין אֶלָּא כַת הָרִאשׁוֹנָה בִלְבַד. אָמַר רִבִּי יוֹסֵה בֵּרִבִּי בּוּן. עַד שֶׁהֵן מִבַּחוץ הֵן מְשַׁעֲרִין עַצְמָן. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. לַרְאִייָה הִילְּכוּ מִלְּבוֹא חֲמָת עַד נַחַל מִצְרַיִם. רִבִּי תַנְחוּמָא בְשֵׁם רִבִּי חוּנָה. טַעֲמֵיהּ דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וַיַּ֣עַשׂ שְׁלֹמֹ֣ה בָעֵת־הַהִ֣יא ׀ אֶת־הֶחָ֡ג וְכָל־יִשְׂרָאֵ֣ל עִמּוֹ֩ וגו׳. 157This paragraph also is in Horaiot 1:2, Notes 92–97. Rebbi Immi in the name of Rebbi Simeon ben Laqish: For ruling158To determine whether a majority of the people followed an erroneous ruling of the Supreme Court, the entire adult male population of the Land is counted. they went after the population of the Land of Israel; for impurity they went after a majority of those entering the Temple courtyard. Does one estimate according to all groups or does one estimate only for the first group? Rebbi Yose ben Rebbi Abun said, they have to estimate by themselves as long as they are outside159Since the impure are not permitted on the Temple Mount unless a majority of the people are impure, it is obvious that the count of a majority cannot be determined by the people entering the Temple precinct but must be made before people enter the Temple Mount. The Babli 94b has only the statement which is rejected here.. Rebbi Joshua ben Levi said, for appearance160The duty for all your men to be seen before the Eternal three times a year (Deut.15:16). they went from Lavo-Hamat to the Brook of Egypt. Rebbi Tanḥuma in the name of Rebbi Ḥuna: The reason of Rebbi Joshua ben Levi, At that time Solomon made the pilgrimage holiday, and all of Israel with him1611K. 8:65. The verse continues: a big crowd, from Levo-Hamat to the Brook of Egypt (Central Syria to Wadi El-Arish)., etc.