משנה: הָאִשָּׁה בִּזְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ שָׁחַט עָלֶיהָ בַּעְלָהּ וְשָׁחַט עָלֶיהָ אָבִיהָ תֹּאכַל מִשֶּׁל בַּעְלָהּ. הָֽלְכָה רֶגֶל הָרִאשׁוֹן לַעֲשׂוֹת בְּבֵית אָבִיהָ שָׁחַט עָלֶיהָ אָבִיהָ וְשָׁחַט עָלֶיהָ בַּעְלָהּ תֹּאכַל מִמָּקוֹם שֶׁהִיא רוֹצָה. יָתוֹם שֶׁשָּׁחֲטוּ עָלָיו אֶפִּיטְרוֹפִּין יֹאכַל מִמָּקוֹם שֶׁהוּא רוֹצֶה. עֶבֶד שֶׁל שְׁנֵי שׁוּתָפִין לֹא יֹאכַל מִשֶּׁל שְׁנֵיהֶם. חֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין לֹא יֹאכַל מִשֶּׁל רַבּוֹ׃ MISHNAH: A woman living in her husband’s house1If she only is preliminarily married, she still lives in her father’s house and eats Pesaḥ as her father’s child, and both her husband and her father slaughtered for her2Both are in Jerusalem and both counted her on the list of subscribers to their Pesaḥ., should eat of her husband’s. If she went to her father’s house for the first holiday3There was a general custom of the bride returning to her father’s house for the first holiday after the definitive marriage. and both her father and her husband slaughtered for her, she may eat where she desires. An orphan for whom guardians4. If there are multiple guardians (Greek ἐπίτροπος, ὁ). slaughtered may eat where he desires. A slave of two owners may not eat from either of them5Since neither of the joint owners has the right to take from the other, the part of the slave belonging to one cannot profit from the other’s food. He has to participate in a separate Pesaḥ.. A person who is half slave and half freedman may not eat of his master’s6He has to behave like a free person..
הלכה: הָאִשָּׁה בִּזְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ כול׳. אָמַר רִבִּי יוֹחָנָן. אַרְבָּעָה מְחוּסְּרֵי כַפָּרָה מַפְרִישִׁין עֲלֵיהֶן חוּץ מִדַּעְתָּן. וְאֵילּוּ הֵן. זָב וְזָבָה וְיוֹלֶדֶת וּמְצוֹרָע. שֶׁכֵּן אָדָם מַפְרִישׁ עַל בְּנוֹ הַקָּטָן וְהוּא נָתוּן בָּעֲרִיסָה. נִיחָא זָב וְזָבָה וּמְצוֹרָע. יוֹלֶדֶת. וְיֵשׁ קְטַנָּה יוֹלֶדֶת. לֹא כֵן אָמַר רִבִּי רְדִיפָה רִבִּי יוֹנָה בְשֵׁם רַב חוּנָה. עִיבְּרָה וְיָֽלְדְה עַד שֶׁלֹּא הֵבִיאָה שְׁתֵּי שְׂעָרוֹת. הִיא וּבְנָהּ מֵתִים. מִשֶׁהֵבִיאָה שְׁתֵּי שְׂעָרוֹת. הִיא וּבְנָהּ חַיִים. עִיבְּרָה עַד שֶׁלֹּא הֵבִיאָה שְׁתֵּי שְׂעָרוֹת וְיָֽלְדְה מִשֶׁהֵבִיאָה שְׁתֵּי שְׂעָרוֹת. היא חָיָה וּבְנָהּ מֵת. מַיי כְדוֹן. שֶׁכֵּן אָדָם מַפְרִישׁ עַל בִּתּוֹ קְטַנָּה. מִכֵּיוָן שֶׂהִשִּׂיאָהּ לֹא כְבָר יָֽצְאָת מֵרְשׁוּת אָבִיהָ. אֶלְּא שֶׁכֵּן אָדָם מַפְרִישׁ עַל אִשְׁתּוֹ חֲרֶשֶׁת. וְכָאן סוֹטְה קְטַנָּה אֵין אַתְּ יָכוֹל. דְּאָמַר רִבִּי זְעוּרָה רִבִּי יוֹסְא בְשֵׁם רִבִּי יוֹחָנָן. קְטַנָּה שֶׁזִּינְתָ אֵין לָהּ רָצוֹן לֵיאָסֵר עַל בַּעֲלָהּ. וְחֲרֶשֶׁת אֵין אַתְּ יְכִיל. דִּכְתִיב וְאָֽמְרָ֥ה הָֽאִשָּׁה֭ אָמֵ֥ן ׀ אָמֵֽן. אָמַר רִבִּי אָבוּן. שַׁנְייָא הִיא. דִּכְתִיב וְשָֽׂמַחְתָּ֖ אַתָּ֥ה וּבֵיתֶֽךָ׃ HALAKHAH: “A woman living in her husband’s house,” etc. 7This paragraph is from Sotah 2:1, Notes 15–23 which is the original since the last sentence, which makes the argument intelligible, is missing here. Rebbi Joḥanan said, for the four who are missing atonement8Anyone whose own body was the source of impurity, when he is pure again cannot enter the Temple precinct unless he first brought a sacrifice of cleansing: The woman after childbirth (Lev. 12:6–8), the person healed from skin disease (Lev. 14: 1–32) and the persons healed from genital discharges (Lev. 15:14–15,29–30). others may dedicate without their knowledge; these are the following: Man or woman [healed from] genital discharges, the woman after childbirth and one [healed from] skin disease, since a father may dedicate for his small son who is lying in a crib9Who could have been afflicted with skin disease and, if female, with a discharge at her birth mimicking menstruation. One understands man or woman [healed from] genital discharges or [healed from] skin disease, but a woman after childbirth? May a minor give birth? 10This text also is in Yebamot 1:2, Note 153. It implies that a woman giving birth is an adult and no longer in her father’s power. Did not Rebbi Redifa, Rebbi Jonah, say in the name of Rav Ḥuna: If a woman became pregnant and gave birth before she grew two hairs, she and her son will die. After she grew two hairs, she and her son will live. If she became pregnant before she grew two hairs and gave birth after she grew two hairs, she will live but her son will die. How is the situation? Since a man may dedicate for his underage daughter11Therefore, he should be able to dedicate for his wife who also is dependent upon him.. Since he married her off12Even without growing pubic hair, if he married her off she is emancipated from him., she already left his power. But it must be since a man may dedicate for his deaf-mute wife. Here, in the case of the suspected wife, the case of the minor does not apply since 13This statement also is in Sotah 1:2, Note 91. In the language of the Babli, Yebamot33b, “the seduction of an under-age girl is rape.” Rebbi Zeˋira, Rebbi Yosa14With the text in Sotah read: Yasa. said in the name of Rebbi Joḥanan : An underage girl who whored has no will to be forbidden to her husband. The case of the deaf-mute does not apply since it is written15Num. 5:22. The answer of the wife is a requirement that cannot be waved. Therefore, a mute woman cannot undergo the sotah ordeal. The Babli concurs, Sotah27b, quoted in Num. rabba 9(18).: The woman shall say: Amen, amen. Rebbi Abun said, since it is written16Deut. 14:26. A man’s house usually means his wife. The missing final sentence explains that since he cannot enjoy himself if his wife is forbidden to him, she cannot hinder him in the preparations for her rehabilitation. This answers the original question for the husband. At the same time, R. Abun disagrees with R. Joḥanan and holds that only the husband may dedicate the purgation offering of the woman after childbirth without her knowledge since he has a direct interest in it. While the woman after childbirth is permitted to her husband once she is recovered and pure, she cannot enjoy the holiday sacrifices with him as long as her sacrifice has not been handed over to the Temple personnel.: You shall enjoy together with your house.
רִבִּי יִרְמְיָה בְשֵׁם רִבִּי יוֹחָנָן. אָדָם קוֹבֵעַ עַל חֲבֵירוֹ קָרְבַּן נָזִיר שֶׁלֹּא מִדַּעְתּוֹ. אֲבָל אֵינוֹ מַפְרִישׁוֹ אֶלָּא מִדַּעְתּוֹ. רִבִּי זְעוּרָא בְשֵׁם רִבִּי יוֹחָנָן. אָדָם קוֹבֵעַ עַל חֲבֵירוֹ חַטָּאת חֵלֵב שֶׁלֹּא מִדַּעְתּוֹ. אֲבָל אֵינוֹ מַפְרִישׁוֹ אֶלָּא מִדַּעְתּוֹ. Rebbi Jeremiah in the name of Rebbi Joḥanan : A person chooses another’s nezirut sacrifice without the other’s knowledge. But he cannot dedicate it without the other’s knowledge17Cf. Nazir 2:5 Note 84. Since an animal cannot be brought to the Temple without having been dedicated, and the dedication has to be for a specific obligation, the nazir whose sacrifices are paid for must be informed of the dedication for it to be valid. Denied by the Babli, Nedarim 36a.. Rebbi Zeˋira in the name of Rebbi Joḥanan : A person chooses another’s purification sacrifice for fat18A general name for inadvertent sins punishable by extirpation, cf. Lev. 7:25. Denied by the Babli, Nedarim 36a. without the other’s knowledge. But he cannot dedicate it without the other’s knowledge.
רִבִּי זְעוּרָה בְשֵׁם רִבִּי אֶלְעָזָר. אָדָם שׁוֹחֵט פִּסְחוֹ שֶׁלְחֲבֵירוֹ שֶׁלֹּא מִדַּעְתּוֹ. אֲבָל אֵינוֹ מַפְרִישׁוֹ אֶלָּא מִדַּעְתּוֹ. אָמַר רִבִּי אֶלְעָזָר. מַתְנִיתָא אָֽמְרָה כֵן. הָאִשָּׁה בִּזְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ. שָׁחַט עָלֶיהָ אָבִיהָ שָׁחַט עָלֶיהָ בַּעְלָהּ. תֹּאכַל מִשֶּׁלְבַּעְלָהּ. מַה נָן קַייָמִין. אִם בְּמַמְחִין. סְתָם הָאִשָּׁה מַמְחָה לוֹמַר. אֶצֶל בָּנַיי אֲנִי רוֹצָה. אִם בִּשֶׁאֵינְן מַמְחִין. מַתְנִיתָא בְּמַמְחִין. אֲתַא רִבִּי יִרְמְיָה בְשֵׁם רִבִּי יוֹחָנָן. מַתְנִיתָא בְּמַמְחִין. לֵית הָדָא פְלִיגָא עַל דְּרִבִּי אֶלְעָזָר. דְּרִבִּי אֶלְעָזָר אָמַר. אָדָם שׁוֹחֵט פִּסְחוֹ שֶׁלַּחֶבֵירוֹ שֶׁלֹּא מִדַּעְתּוֹ. אֲבָל אֵינוֹ מַפְרִישׁוֹ שֶׁלֹּא מִדַּעְתּוֹ. שַׁנְייָא הִיא פֶסַח. שַׁנְייָא הִיא חַטְּאת. פֶסַח לִכְשֶׁתַּגְדִּיל רָאוּי הוּא לְהִתְכַּפֵּר בּוֹ. חטָּאת לִכְשֶׁתַּגְדִּיל אֵינוֹ רָאוּי לְהִתְכַּפֵּר בָּהּ. Rebbi Zeˋira in the name of Rebbi Eleazar: A person may slaughter another’s Pesaḥ without his knowledge, but he cannot dedicate it without his knowledge. Rebbi Eleazar said, the Mishnah says so: “A woman living in her husband’s house, and both her father and her husband slaughtered for her, should eat of her husband’s.19The first sentence of the Mishnah, which prescribes the wife’s place, seems to contradict the second, which gives her freedom of choice. It is to be assumed that neither her father nor her husband are permanent dwellers in Jerusalem so that for the Pesaḥ she actually is neither in her husband’s nor in her father’s permanent home.” Where do we hold? If giving instructions20Reading מַמְחָה as מַנְחָה; not derived from any of the roots מחה “protest; erase, rub out”., normally a woman gives instructions saying, I want to be with my children21So one may assume that the Mishnah does not refer tot a wife who already has children.. So not giving instructions22Neither father nor husband had her agreement to eat with him. This would follow R. Eleazar who allows slaughtering the Pesaḥ without the knowledge of the other person.. The Mishnah may be about giving instructions23The Mishnah cannot be used to prove that practice agrees with R. Eleazar.. There came Rebbi Jeremiah in the name of Rebbi Joḥanan , the Mishnah is about giving instructions. Does this not disagree with Rebbi Eleazar, since Rebbi Eleazar said, a person may slaughter another’s Pesaḥ without his knowledge, but he may not choose it without his knowledge24Then she at least has to be informed beforehand. Babli, Nedarim 36a.? There is a difference between Pesaḥ and a purification sacrifice. If a Pesaḥ grows it may be used to satisfy an obligation25An animal dedicated for Pesaḥ but not used automatically is dedicated as well-being sacrifice to be used later for satisfying a vow by the owner.; a purification sacrifice if it grows may not be used to satisfy an obligation26An animal dedicated as purification sacrifice but not used may not be used for anything else..
אָמַר רִבִּי יוֹחָנָן. בְּרֶגֶל רְדוּפִין שָׁנוּ. אֵי זֶהוּ רֶגֶל רְדוּפִין. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. זֶה רֶגֶל רִאשׁוֹן שֶׁאָבִיהָ רוֹדְפָהּ לְבֵית בַּעֲלָהּ. לֹא הָֽלְכָה רֶגֶל הָרִאשׁוֹן. רֶגֶל הַשֵּׁינִי מָהוּ שֶׁיֵּיעָשֶׂה רֶגֶל רְדוּפִין. לְעוֹלָם יֵשׁ לָהּ רֶגֶל רְדוּפִין. אַלְמָנָה מָהוּ שֶׁיְּהֵא לָהּ רֶגֶל רְדוּפִין. נִישְׁמְעִינָהּ מִן הָדָא. הָֽלְכָה רֶגֶל הָרִאשׁוֹן לַעֲשׂוֹת בְּבֵית אָבִיהָ. אוֹ הָדָא אָֽמְרָה. לְעוֹלָם יֵשׁ לָהּ רֶגֶל רְדוּפִין. אוֹ הָדָא אָֽמְרָה. אַלְמָנָה יֵשׁ לָהּ רֶגֶל רְדוּפִין. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. תִּיפְתָּר שֶׁיֵּשׁ לָהּ בָּנִים וְאֵין לָהּ בַּעַל. וּסְתָם הָאִשָּׁה מַמְחָה לוֹמַר. אֶצֶל בָּנַיי אֲנִי רוֹצָה. Rebbi Joḥanan said, they taught this about the follow-holiday27Using the root רדף not in the biblical sense “to pursue” but the related meaning “to follow closely”, Arabic ردف. The definition of follow-holiday is from Ketubot7:5 (Notes 43–45), Babli Ketubot 71b.. What is the follow-holiday? Rebbi Yose ben Rebbi Abun said, that is the first holiday when her father follows her to her husband’s house. If she did not go for the first holiday, does the second holiday become the follow-holiday28So if that should be Passover she has a choice whether to join her father or her husband for the Pesaḥ.? She always has a follow-holiday. Does a widow have a follow-holiday? Let us hear from the following: “If she went to her father’s house for the first holiday.” Either this means that she always has a follow-holiday or it means that a widow has a follow-holiday29To make sense of the duplication in the Mishnah since following R. Joḥanan also the first sentence of the Mishnah refers to a newly-wed who still has no child.. Rebbi Yose ben Rebbi Abun said, explain it that she has children but no husband. Normally a woman gives instructions saying, I want to be with my children30Once she has children, the question of where she celebrates the Pesaḥ is resolved; she no longer has to be asked where she wants to be..
אָמַר רִבִּי לָֽעְזָר. פִּיסְחָן שֶׁלְנָשִׁים רְשׁוּת. וְדוֹחִין עָלָיו אֶת הַשַּׁבָּת. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי אֶלְעָזָר. פִּיסְחָן שֶׁלְנָשִׁים וְשֶׁלְעֲבָדִים רְשׁוּת. כָּל־שֶׁכֵּן דּוֹחִין עָלָיו אֶת הַשַּׁבָּת. מַצָּתָן מָה הִיא. רִבִּי לָֽעְזָר אָמַר. חוֹבָה. רִבִּי זְעוּרָא אָמַר. רְשׂוּת. רִבִּי הִילָא אָמַר. דִּבְרֵי הַכֹּל. מַתְנִיתָא מְסַייְעָא לְדֵין וּמַתְנִיתָא מְסַייְעָא לְדֵין. מַתְנִיתָא מְסַייְעָא לְרִבִּי זְעִירָא. חֲזֶרֶת מַצָּה וּפֶסַח לַיְלָה הָרִאשׁוֹן חוֹבָה. וּשְׁאָר כָּל־הַיָּמִים רְשׁוּת. מַתְנִיתָא מְסַייְעָא לְרִבִּי הִילָא. לֹֽא־תֹאכַ֤ל עָלָיו֙ חָמֵ֔ץ שִׁבְעַ֥ת יָמִ֛ים תֹּֽאכַל־עָלָ֥יו מַצּ֖וֹת לֶ֣חֶם עוֹנִי. אֶת שֶׁהוּא בְּבַל תֹּאכַל חָמֵץ הֲרֵי הוּא בְקוּם אֲכוֹל מַצָּה. וְנָשִׁים הוֹאִיל וְהֵֹן בְּבַל תֹּאכַל חָמֵץ הֲרֵי הֵן בְּקוּם אֲכוֹל מַצָּה. וְהָא תַנִּינָן. כָּל־מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָא הָאֲנָשִׁים חַייָבִין וְהַנָּשִׁים פְּטוּרוֹת. אָמַר רִבִּי מָנָא. חוֹמֶר הִיא מִצְוַת עֲשֵׂה שֶׁהִיא בָאָה מִכֹּחְ בְּלֹא תַּעֲשֶׂה. 31This paragraph also appears in Qiddušin 1:7, Notes 612–623. The origin probably is here. Rebbi Eleazar said: The Pesaḥ of women is voluntary32S. Liebermann has emphasized repeatedly that in the Yerushalmi רְשׁוּתmeans “meritorious act which is not obligatory.” The Babli disagrees in the name of R. Eliezer, 91a.
In the Babli and related texts, it is taken for granted that women present in Jerusalem on Passover eve are obligated to take part in the Passover meal, based on Ex. 12:4 which designates the participants as “persons”, not “men” (Mekhilta dR. Ismael, Pisḥa 3, Mekhilta dR. Simeon ben Yoḥai p. 10; cf. Mishnah 8:1,7 Tosephta 8:10; Babli 91a/b.) But it should be noted that missing the sacrificial meal is a deadly sin only for men (Num. 9:13); only men are required (and permitted) to make up the missed sacrifice on the 14th of Iyar (Num. 9:13; Tosephta 8:10).
The statement means that an unaffiliated female, living neither in her father’s nor a husband’s house, is not obligated to seek a group with which to celebrate Passover. It would be considered most inappropriate if a single woman would join a group of men unrelated to her. But since she is included in the circle of celebrants of Passover by biblical law, if she alone or a group of similarly situated women want to organize their own Pesaḥ and meal, they are authorized to do so.
Circumcised slaves are included in the group of Passover celebrants in Ex. 12:44. The owner of uncircumcised slaves is prohibited from bringing a Pesaḥ., but one pushes the Sabbath away for it33Since women are biblically empowered to celebrate Passover, the rule also applies to groups of women.. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: The Passover sacrifice from women and slaves is voluntary; certainly one does push the Sabbath away for it. What is their mazzah? Rebbi Eleazar said, it is obligatory. Rebbi Zeˋira said, it is voluntary34In Qiddušin: This is in dispute.. Rebbi Hila said, it is everybody’s {opinion}. A baraita supports the one and a baraita supports the other. A baraita supports Rebbi Zeˋira: Lettuce, mazzah and Pesaḥ are obligatory the first night; on all other days they are voluntary. A baraita supports Rebbi Hila: It was said: Do not eat leavened matter with it, for seven days you shall eat with it mazzot, the bread of deprivation35Deut 17:3. Rules stated in the same verse must be of one and the same category.. Anybody under the prohibition of leavened matter is under the obligation to eat mazzah, and women, being under the prohibition of leavened matter, are under the obligation to eat mazzah36In the Babli, 91b, this is a statement by R. Eleazar, probably the Tanna. In Sifry Deut. 130, its contrapositive is a statement of R. Simeon.. But did we not state: “For any positive commandment triggered by time, men are obligated but women are free”37Mishnah Qiddušin 1:7.? Rebby Mana said, it is a powerful positive commandment since it is implied by a prohibition38And therefore follow the rules of prohibitions, obligatory for women..
וְאַתְיָא כְמַאן דְּאָמַר. פִּסְחָן שֶׁלְנָשִׁים רְשׁוּת. תַּנֵּי. הָאִשָּׁה עוֹשָׂה פֶסַח הָרִאשׁוֹן לְעַצְמָהּ וְהַשֵּׁינִי טְפֵילָה לָאַחֵרִים. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוֹסֵה אוֹמֵר. הָאִשָּׁה עוֹשָׂה פֶסַח שֵׁינִי לְעַצְמָהּ אֲפִילוּ בַשַּׁבָּת. וְאֵין צָרִיךְ לוֹמַר הְרִאשׁוֹן. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. הָאִשָּׁה עוֹשָׂה פֶסַח רִאשׁוֹן טְפֵילָה לָאַחֵרִים וְאֵינָהּ עוֹשָׂה פֶסַח שֵׁינִי. מַה טַעֲמֵיהּ דְּרִבִּי מֵאִיר. אִ֛ישׁ שֶׂ֥ה לְבֵית אָבוֹת. אִם רָצוּ לַבַּיִת. מַה טַעֲמֵיהּ דְּרִבִּי יוֹסֵי. אִ֛ישׁ שֶׂ֥ה לְבֵית אָבוֹת. כָּל־שֶׁכֵּן לַבַּיִת. מַה טַעֲמֵיהּ דְּרִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן. אִישׁ. לֹא אִשָּׁה. מַה מְקַייְמִין רַבָּנִן אִישׁ. פְּרָט לְקָטָן. אָמַר רִבִּי יוֹנָה. וַאֲפִילוּ כְמָאן דְּאָמַר. פְּסָחִים שֶׁלְנָשִׁים רְשׁוּת. שַׂנְייָא הִיא שֶׁהַדָּבָר מְסוּייָם. שֶׁלֹּא יִקָּבַע הַדָּבָר חוֹבָה. 39This paragraph is from Ḥallah 4:12 and originates there. It refers to Mishnah Ḥallah4:12 which reports that a certain Joseph Hakohen brought his entire family, women and children, to celebrate Second Pesaḥ but the Temple authorities admitted only the adult males. Does it follow him who says the Pesaḥ of women is voluntary? It was stated40Tosephta 8:10.: “A woman may make the First Pesaḥ by herself and the Second joining \others, the words of Rebbi Meïr. Rebbi Yose says, a woman may make the Second Pesaḥ by herself, and certainly the First. Rebbi Simeon ben Eleazar41This should read with the other sources: R. Eleazar ben R. Simeon. says, a woman may make the First Pesaḥ joining others but does not make the Second.” What is the reason of Rebbi Meïr? Every man a sheep for the family, if they want for the house42Ex. 12:3. Everywhere “house” is read as synonym of “wife”.. What is the reason of Rebbi Yose, every man a sheep for the family, a fortiori for the house. What is the reason of Rebbi Eleazar ben Rebbi Simeon? “Every man”, not a woman. How do the rabbis uphold “man”? A man, not a minor. Rebbi Jonah said, even according to him who says it is an obligation, it is different here since the occasion was news, lest it become an obligation43If a renowned authority does something, everybody will rush to emulate him and in the next generation it will already be a common standard and acquire the status of “practice of the forefathers from time immemorial”. Even R. Yose will agree that in such a situation one should not allow a public display of special devotion..
יָתוֹם שֶׁשָּׁחֲטוּ עָלָיו אֶפִּיטְרוֹפִּין יֹאכַל מִמָּקוֹם שֶׁהוּא רוֹצֶה. מַתְנִיתָא בְיָתוֹם קָטָן. אֲבָל בְּיָתוֹם גָּדוֹל נַעֲשֶׂה כִמְמַנֶּה עַצְמוֹ עַל שְׁנֵי פְסָחִים כְּאַחַת. דְּתַנֵּי רִבִּי חִייָה. הַנִּמְנֶה עַל שְׁנֵי פְסָחִים כְּאַחַת אוֹכֵל מֵאֵי זֶה מֵהֶן שֶׁנִּשְׁחַט רִאשׁוֹן. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָא אָֽמְרָה כֵן. שָׁחַט גְּדִי וְטָלֶה יֹאכַל מִן הָרִאשׁוֹן. “An orphan for whom guardians4. If there are multiple guardians (Greek ἐπίτροπος, ὁ). slaughtered may eat where he desires.” The Mishnah refers to an underage orphan. But an adult orphan is like one who subscribed to two Pesaḥim; as Rebbi Ḥiyya stated44Tosephta 7:3; cf. Babli 89b., one who subscribed to two Pesaḥim eats from the one which was slaughtered first45Therefore the adult orphan has no choice but the order of slaughter determines where he is obligated to eat.. Rebbi Yose says, the Mishnah says so, “if he slaughtered a kid goat and a lamb, one eats from the first.46Mishnah 8:2, referring to a case where the person who slaughtered was fully empowered to do so.”
עֶבֶד שֶׁלְשְׁנֵי שׁוּתָפִין לֹא יֹאכַל מִשֶּׁלְשְׁנֵיהֶם. רִבִּי יוֹסֵה אוֹמֵר. אֵין רְשׁוּת לְרַבּוֹ לוֹמַר לוֹ. אֵיפְשַׁר שֶׁתִּמְנֶה עַל הַפֶּסַח. אֲבָל אוֹמְרִים הוּא לוֹ. אֵיפְשִׁי שֶׁתִּמְנֶה עַל זֶה אֶלָּא עַל זֶה. פְּעָמִים שֶׁהוּא נִמְנֶה עַל שְׁלֹשָׁה פְסָחִים כְּאַחַת. הֵיךְ עֲבִידָא. עֶבֶד שֶׁלְשְׁנֵי שׁוּתָפִין צָרִיךְ לְהִימָּנוֹת עַל הַפֶּסַח. שִׁיחְרֵר אֶחָד מֵהֶן חֶלְקוֹ. צָרִיךְ לְהִימָּנוֹת עַל פֶּסַח אַחֵר. שִׁיחְרְרוּ שְׁנֵיהֶן. צָרִיךְ לְהִימָּנוֹת עַל פֶּסַח אַחֵר. שְׁמוּאֵל בַּר אַבָּא בָעֵי. עֶבֶד מָהוּ שֶׁיֹּאכַל מִשְּׁלָשְׁתָּן. אָמַר רִבִּי יוֹסֵי. אִם אוֹמֵר אַתְּ. עֶבֶד לֹא יֹאכַל מִשְּׁלָשְׁתָּן. מֵעַתָּה לֹא יִימָנֶה עַל הַפֶּסַח. שֶׁמָּא יִימָלֵךְ רַבּוֹ וִישַׁחְרְרוֹ וְנִמְצָא הֶקְדֵּשׁ פָּסוּל מְעוּרָב בָּעֲבוֹדָה. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר רִבִּי זְעוּרָא בָעֵי. הָרַב מָהוּ שֶׁיֵּצֵא בְהֶקְדֵּשׁ הָעֶבֶד. וְלָאו מַתְנִיתָא הִיא. הָאוֹמֵר לְעַבְדּוֹ. צֵא וּשְׁחוֹט עָלַי אֶת הַפֶּסַח. מַתְנִיתָא מִדַּעַת רַבּוֹ. מַה צְרִיכָה לֵיהּ שֶׁלֹּא מִדַּעַת רַבּוֹ. “A slave of two owners may not eat from either of them.” Rebbi Yose said, his master has no right to say, it is impossible that you should be counted for a Pesaḥ, but he may say to him, you may not be counted for this one, only for that one47To resolve the problem spelled out in the Mishnah, one of the masters may bar him from his own Pesaḥ and thereby force him to eat from the other owner’s Pesaḥ. But he cannot forbid him a Pesaḥ since it is a biblical obligation.. Sometimes he is counted for three Pesaḥim simultaneously. How is this? A slave of two owners must subscribe to a Pesaḥ. If one of them freed his part, he has to subscribe to another Pesaḥ48The part of his which is free cannot fulfill his absolute obligation with the dedication for the limited obligation of a slave.. If both of them freed, he has to subscribe to yet another Pesaḥ. Samuel bar Abba asked, may the slave eat from all three of them? If you are saying that the slave may not eat from all three of them, then he should not be able to subscribe to a Pesaḥ, since perhaps his master might want to free him and it turns out that an invalid dedication is mixed up in the offering49It is a biblical obligation that circumcised slaves eat from their master’s Pesaḥ (and the master is barred from Pesaḥ if he owns uncircumcised slaves). If manumission would invalidate the dedication, neither slaveholder nor his slaves would be able to eat any Pesaḥ since there always would be the possibility that the master manumit a slave which would retroactively invalidate the dedication and an undedicated animal may not be sacrificed. Therefore it is clear that manumission does not invalidate dedication.. Rebbi Jacob bar Aḥa said that Rebbi Zeˋira asked, may the owner fulfill his obligation by the slave’s dedication? Is that not a Mishnah: “One says to his slave, go and slaughter the Pesaḥ for me.50Mishnah 2. It is clear from the remainder of the text of this Mishnah that the slave is authorized to buy the animal for Pesaḥ and to dedicate it on behalf of his master.” The Mishnah on the instruction of his master, what is problematic for him not on the instruction of his master.
חֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין לֹא יֹאכַל מִשֶּׁל רַבּוֹ׃ רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. מִּי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין. קִידֵּשׁ אִשָּׁה. אֵין חוֹשְׁשִׁין לְקִידּוּשָׁיו. וְדִכְווָתָהּ. גִּירֵשׁ. אֵין חוֹשְׁשִׁין לְגֵירוּשָׁיו. שְׁמוּאֵל אָמַר. חוֹשְׁשִׁין לְגֵירוּשָׁיו. אַתְיָא דִשְׁמוּאֵל כְּרִבִּי יוּדָה. דְּתַנִּינָן תַּמָּן. גָּנַב מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין. רַבִּי יוּדָה מְחַיֵּיב. וַחֲכָמִים פּוֹטְרִין. “A person who is half slave and half freedman may not eat of his master’s.” Rebbi Ḥiyya in the name of Rebbi Joḥanan: If a man who is half slave and half freedman preliminarily married a woman, one disregards his preliminary marriage. It is the same for divorce52Obviously if there can be no marriage there can be no divorce. Therefore the text, which also is copied in Giṭtin 4:5 (Notes 135–141), has to be interpreted in the light of the explanation given there, following the House of Hillel who say that he works for his owner one day and for himself the other day. On his owner’s day he is a slave unable either to marry or divorce; on his own day he can marry preliminarily (but is unable to consummate the marriage, as explained there.) In Giṭtin and in Qiddušin1:1 (Note 139), the statement about divorce is a straight declarative sentence which is unchallenged. Here it is possible to read it as a question: is it the same for divorce? Samuel holds that since on his own day he may contract a preliminary marriage, just as a half-freed woman can contract a preliminary marriage to be consummated after her complete emancipation, so he can dissolve the preliminary marriage on his own day. Samuel says, one takes notice of his divorce. Samuel’s statement parallels Rebbi Jehudah’s, as we have stated, “One who kidnapped a person half slave and half free Rebbi Jehudah declares punishable but the Sages make him not prosecutable.53He delegates him to dedicate and slaughter the Pesaḥ without detailed instructions about what to do.”