משנה: חֲבוּרָה שֶׁאָבַד פִּסְחָהּ אָֽמְרוּ לְאֶחָד צֵא וּבַקֵּשׁ וּשְׁחוֹט עָלֵינוּ וְהָלַךְ וּמָצָא וְשָׁחַט וְהֵם לָֽקְחוּ וְשָׁחֲטוּ. אִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן הוּא אוֹכֵל מִשֶּׁלּוֹ וְהֵן אוֹכְלִין עִמּוֹ. אִם שֶׁלָּהֶן נִשְׁחַט רִאשׁוֹן הוּא אוֹכֵל מִשֶּׁלּוֹ וְהֵן אוֹכְלִין מִשֶּׁלָּהֶן. אֵין יָדוּעַ אֵי זֶה מֵהֶן נִשְׁחַט רִאשׁוֹן אוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶן כְּאַחַת הֵן אוֹכְלִין מִשֶּׁלָּהֶן וְהוּא אֵינוֹ אוֹכֵל עִמָּהֶן וְשֶׁלּוֹ יֵצֵא לְבֵית הַשְּרֵפָה וּפָטוּר מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי. אָמַר לָהֶן אִם אֵיחַרְתִּי שַׁחֲטוּ עָלָי. הָלַךְ ומָצָא וְשָׁחַט וְהֵם לָֽקְחוּ וְשָׁחָטוּ. אִם שֶׁלָּהֶן נִשְׁחַט רִאשׁוֹן הֵן אוֹכְלִין מִשֶּׁלָּהֶן וְהוּא אוֹכֵל עִמָּהֶן. וְאִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן הוּא אוֹכֵל מִשֶּׁלּוֹ וְהֵן אוֹכְלִין מִשֶּׁלָּהֶן. אֵין יָדוּעַ אֵיזֶה מֵהֶן נִשְׁחַט רִאשׁוֹן אוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶן כְּאַחַת הוּא אוֹכֵל מִשֶּׁלּוֹ וְהֵן אֵינָם אוֹכְלִין עִמּוֹ וְשֶׁלְּהֶן יֵצֵא לְבֵית הַשְּרֵפָה וּפָטוּרִין מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי. אָמַר לָהֶן אִם אֵיחַרְתִּי צְאוּ וְשַׁחֲטוּ עָלָי. הָלַךְ ומָצָא וְשָׁחַט וְהֵם לָֽקְחוּ וְשָׁחָטוּ. אִם שֶׁלָּהֶן נִשְׁחַט רִאשׁוֹן הֵן אוֹכְלִין מִשֶּׁלָּהֶן וְהוּא אוֹכֵל עִמָּהֶן. וְאִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן הוּא אוֹכֵל מִשֶּׁלּוֹ וְהֵן אוֹכְלִין מִשֶּׁלָּהֶן. וְאִםֻ אֵינוֹ יָדוּעַ אֵיזֶה מֵהֶן נִשְׁחַט רִאשׁוֹן אוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶן כְּאַחַת הֵן אוֹכְלִין מִשֶּׁלָּהֶן וְהוּא אֵינוֹ אוֹכֵל עִמָּהֶן וְשֶׁלּוֹ יֵצֵא לְבֵית הַשְּרֵפָה וּפָטוּר מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי. אָמַר לָהֶן וְאָֽמְרוּ לוֹ. אוֹכְלִין כּוּלָּם מִן הָרִאשׁוֹן. לֹא אָמַר לָהֶן וְלֹא אָמְרוּ לוֹ אֵינָן אַחֲרָאִין זֶה לָזֶה׃ שְׁתֵּי חֲבוּרוֹת שֶׁנִּתְעָרְבוּ פִסְחֵיהֶן אֵילּוּ מוֹשְׁכִין לָהֶן אֶחָד וְאֵילּוּ מוֹשְׁכִין לָהֶן אֶחָד. אֶחָד מֵאֵילּוּ בָּא לוֹ אֵצֶל אֵילּוּ וְאֶחָד מֵאֵילּוּ בָּא לוֹ אֵצֶל אֵילּוּ. וְכֵן הֵן אוֹמְרִים אִם שֶׁלָּנוּ הוּא הַפֶּסַח הַזֶּה יָדֶיךָ מְשׁוּכוֹת מִשֶּׁלָּךְ וְנִמְנֵיתָ עַל שֶׁלָּנוּ. וְאִם שֶׁלָּךְ הוּא הַפֶּסַח הַזֶּה יָדֵינוּ מְשׁוּכוֹת מִשֶּׁלָּנוּ וְנִמְנִינוּ עַל שֶׁלָּךְ. וְכֵן חָמֵשׁ חֲבוּרוֹת שֶׁל חֲמִשָּׁה חֲמִשָּׁה וְשֶׁל עֲשָׂרָה עֲשָׂרָה מוֹשְׁכִין לָהֶן אֶחָד מִכָּל חֲבוּרָה וַחֲבוּרָה וְכָךְ הָיוּ אוֹמְרִים׃ MISHNAH: A group whose Pesaḥ was lost and they said to one of them go, and search for it, and slaughter for us. He went, found123The original sheep., and slaughtered, and they bought and slaughtered. If his was slaughtered first, he eats of his, and they eat with him124Since all of them are subscribers to the one.; but if theirs was slaughtered first, they eat of theirs, and he eats of his125By their action they cancelled their subscription to the first sheep, but he never was involved with the second.. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, but he does not eat with them126Since it is not known whether they still are subscribers to their sheep or whether the subscription was cancelled by their action.. His is brought to be burned127This disposal of any disabled sanctum is by burning outside the sacred domain., and he is not liable for a Second Pesaḥ.
If he told them, if I would tarry, slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, he eats of his, but they he may not eat with him; and theirs is brought to be burned, but they are not liable for a Second Pesaḥ129The text of the Mishnah in the Yerushalmi is that of the editio princeps, it is not part of the manuscript text. It is obvious that this Mishnah was copied twice; the text of the second version is that of the Babli and Maimonides. Since the Mishnah is not discussed, it is impossible to decide between the versions. Maimonides declares the Mishnah to be obvious and not in need of explanation..
If he told them, if I would tarry, go and slaughter for me; he went, found, and slaughtered, and they bought and slaughtered. If theirs was slaughtered first, they eat of theirs, and he eats with them130Since he does not renounce his membership in the group and their Pesaḥ was slaughtered first, which makes his redundant.; but if his was slaughtered first, he eats of his and they eat of theirs. If it is not known which one was slaughtered first, or they slaughtered simultaneously, they eat of theirs, and he may not eat with them; and his is brought to be burned131Since he had made them his agents to slaughter a Pesaḥ, the slaughter of the first makes his redundant., but he is not liable for a Second Pesaḥ.
If he said to them and they said to him, all of them eat of the first. If he did not talk to them nor did they talk to him, they are not responsible for one another.
Two groups whose Pesaḥim were commingled132When the animals are alive and it is possible to change affiliations., each of them draws one for them. One of each group joins the other and they133Each group has to make a separate declaration. declare: If this Pesaḥ is ours, your hand is removed from yours and you are subscribing to ours, and if this Pesaḥ is yours, our hand is removed from ours and we are subscribing to yours.
The same holds for five groups of five members each, or ten of ten, one exchanges members of each group and so they declare134If n Pesaḥim were commingled, each group must have at last n members so that one member of each group joins another. They all have to make the declaration formulated in the previous Mishnah..
הלכה: אָמַר רִבִּי יוֹחָנָן. דְּרִבִּי נָתָן הִיא. דְּרִבִּי נָתָן אָמַר. יוֹצְאִין בִּזְרִיקָה בְלֹא אֲכִילָה. HALAKHAH: Rebbi Joḥanan said, this128The statement in this and the following Mishnah that one is not liable for a Second Pesaḥ since the blood of their sheep was correctly poured on the altar, even though it turned out that they could not eat from it. is Rebbi Nathan’s, since Rebbi Nathan said, one fulfills one’s obligation by pouring without eating.
תַּנֵּי בַּר קַפָּרָא. יָפָה שְׁתִיקָה לַחֲכָמִים. קַל וָחוֹמֶר לַטִּיפְּשִׁים. וְכֵן שְׁלֹמֹה אוֹמֵר. גַּ֤ם אֱוִ֣יל מָ֭חֲרִישׁ חָכָ֣ם יֵחָשֵׁ֑ב. וְאֵין צוֹרֶךְ לוֹמַר. חָכָם מַחֲרִישׁ. Bar Qappara stated: Silence behoves the Sages, and so much more the fools. And also Solomon says135Prov. 17:28., also a silent dolt is considered to be wise, and it is not necessary to say, a silent sage136Since the only uncomplicated case in the Mishnaiot is when nobody says anything. Babli 99a..