1)

TWO GROUPS WHO EAT THE KORBAN PESACH TOGETHER (yerushalmi Halachah 13 Daf 56a)

משנה שתי חבורות שהיו אוכלות בבית אחד אלו הופכין פניהן אילך ואוכלין ואלו הופכין פניהן אילך ואוכלין והמיחם באמצע

(a)

(mishnah): Two groups who were eating in one house from the same Korban Pesach - each should turn their faces towards the other and eats [the Korban Pesach] and they may be separated by a hot-water urn (which is positioned between them to provide easy access for both groups). (only if they face each other may they both eat, as they are considered to be one group; however, if they do not face each other, they are considered as two groups eating in two houses.)

וכשהשמש עומד למזוג קופץ את פיו ומחזיר את פניו עד שמגיע אצל חבורתו ואוכל

(b)

When the servant (who serves both groups) stands to pour wine, he should close his mouth and turn away his face until he reaches his group and then eat.

והכלה הופכת את פניה ואוכלת

(c)

A bride may turn away her face and eat (and she is still considered to be part of the group - she is only turning away from embarrassment).

גמרא כתיב (שמות יב) לא תוציא מן הבית מן הבשר חוצה אין לי אלא חוץ לבית חוץ לחבורה מניין ת"ל לא תוציא חוצה

(d)

(gemara - Beraisa): The Pasuk states (shemos 12, 56), "...Do not take out from the house any of the meat to the outside" - This would only prohibit taking it out of the house; how do we know that it is also prohibited to take it out of the group? The Pasuk states, "Do not take out...to the outside"

א"ר יודה מיכן שאם הוציא חוץ לחבורה שהוא מתחייב

(e)

R. Yehuda: This explanation shows that if he took it out of the group he would become liable.

א"ר מנא אמר קרייא לא תוציא חוצה ונן אמרין אם חוץ לחבורה שהוא מתחייב לא כ"ש חוץ לבית

(f)

R. Mana: The Pasuk says, "Do not take out...to the outside", and we say that if he is liable for taking it outside the group, certainly he would be liable for taking it out of the house!

רבי אימי בעי הוציא מחבורה לחבורה כשני זיתים חייב שתים משום לא תוציא מן הבית ומשום לא תוציא חוצה

(g)

Question (r. Imi against R. Mana): (what is R. Mana's question?! Surely the two phrases of the Pasuk are used for the following...) If he took out two kzayzim from group to group, he will be liable twice - for "Do not take out from the house" and for "Do not take out...to the outside"?

נמנו על הפסח הוציא אחד כזית חייב

(h)

If a group was designated on a Korban Pesach and one of them took out a Kzayis, he is liable.

שנים שלשה פטורין מפני שבני חבורתן ראוין להמשך אצלן אלא שהן עוברין בעשה

(i)

If two or three took out they are exempt, since these people are fitting to be their own group; rather, they have transgressed a positive commandment.

וכרבי שמעון אפילו בעשה אינן עוברין דתני

(j)

According to R. Shimon, they have not even transgressed a positive commandment, as the Beraisa teaches -

(שם) על הבתים אשר יאכלו אותו בהם מלמד שהפסח נאכל בשני מקומות

1.

(ibid) "[They will take the blood and put it on the doorframe] on the houses in which they will eat" - this teaches that the Pesach may be eaten in two places.

יכול אף אוכליו יהו אוכלין אותו בשני מקומות תלמוד לומר (שם) בבית אחד יאכל. הא כיצד פסח נאכל בשני מקומות ואין אוכליו אוכלין אותו בשני מקומות

2.

I might think that a person may also eat it in two places... the pasuk states, "in one house it shall be eaten". How is this? The Pesach itself may be eaten in two places but those designated upon it may only eat it in one place.

רבי שמעון אומר אף אוכליו אוכלין אותו בשני מקומות

3.

R. Shimon says - They may even eat it in two places.

מה מקיים רבי שמעון בבית אחד יאכל שלא תהא חבורה מקצתה אוכלת בפנים ומקצתה אוכלת בחוץ

(k)

How does R. Shimon use the words "in one house it shall be eaten"? That they should not begin eating the Pesach with part of the group eating it inside and part eating it outside.

(יחיד שהוציא כזית חוץ לחבורה מפני שבני חבורתו ראויים לימשך אצלו נפטר מלא תעשה )

(l)

[An individual who took out a Kzayis from his group - since the members of his group can withdraw from the Korban, he has not transgressed the negative commandment.] (Note: The Korban HaEidah removes this sentence from the text.)

רבי חייה בר בא בעי למה לי כרבי שמעון אפילו כרבנן מפני שבני חבורתן ראויין לימשך אצלן נפטרו מלא תעשה אפילו בעשה לא יהו

(m)

Question (r. Chiya bar Aba): Why is it only R. Shimon who says that they have not transgressed a positive commandment? Even Rabbanan would agree - since the members of their group could withdraw from the Korban, not only have they not transgressed a negative commandment; they also have not transgressed a positive commandment.

שמש שאכל כזית והוא בצד התנור אם היה פיקח ממלא את כריסו ממנו

(n)

The Beraisa continues: A servant who inadvertently ate a Kzayis while standing next to the oven roasting the Korban upon which he was designated; if he is wise, he will fill his stomach from the meat (as if he goes away, he may no longer eat from it).

אם רצו לחלוק לו כבוד באין ואוכלין עמו בצד התנור ואם לאו נותנין לו חלקו ואוכל במקומו

1.

Those that wish to show him honor will come and join him; if not, they give him his portion and he eats it there.

[דף נז עמוד א] תמן אמר דרבי שמעון היא ולא שמיעין דאמר רבי הילא

(o)

In Bavel they said that the end of the Beraisa (n) follows R. Shimon that the Pesach can be eaten in two places, but they did not hear the statement of R. Hila....

רבי איסי רבי אליעזר בשם רבי הושעיה הכל מודין בתחילה שהן חולקין בסוף שאינן חולקין מה פליגין בשהיו יושבין ואוכלין ופקעה עליהן הקורה

(p)

R. Isi/ R. Eliezer quoting R. Hoshiya: All agree that before they begin to eat from the Korban, they may split into a number of groups; they also agree that after they have begun eating, they may not split up. They disagree about when they were eating and they needed to change to another house because the ceiling collapsed -

ר' שמעון אומר עוקרין הן חלקן ואוכלין במקום אחר

1.

R. Shimon says that each person may take his portion and eat it in the new location.

ורבנן אמרין אינן עוקרין את חלקן ואוכלין במקום אחר

2.

Rabbanan say that they may not do so.

ר' חייא בר בא א"ר יוסי בן חנינה בעי מעתה המוציא אינו חייב עד שעה שיאכל

(q)

Question (r. Chiya bar Ba/ R. Yosi ben Chanina): If even the Rabbanan agree that the main prohibition is for eating, one should never be liable for taking it out until he eats it?

אתא ר' שמואל ר' אבהו בשם ר' יוחנן המוציא אינו חייב עד שעה שיאכל

(r)

Answer (shmuel quoting R. Abahu quoting R. Yochanan): This is true.

א"ר זעירא ותניי תמן יחיד שהוציא כזית חוץ לחבורה חייב ולא פסל עצמו מפני חבורתו

(s)

Question (r. Zeira - Beraisa): An individual who took out a Kzayis from his group, he is liable but he has not disqualified himself from the group.

הדא אמרה אפילו לא אכל אין תימר אכל למה (לי) לא פסל עצמו מבני חבורתו

(t)

Conclusion of Question: This shows that he can be liable even without eating, as if you say that he ate it elsewhere, why has he not disqualified himself from the group?!

א"ר יוסה כיון שהוציאו פסלו אפילו אכל דבר פסול אכל

(u)

Answer (r. Yosa): Really he did eat it, but since he took out the flesh from the house, it had already become disqualified and it is not considered as if he ate from the Pesach in two places.

ויידא אמר דא יש שובר אחר שובר אין מוציא אחר מוציא או הדא אמרה כיון שהוציאו פסלו

(v)

Question/Answer: What is the source to say that if he took it out that it became disqualified? The Beraisa teaches - if one broke a bone and then again broke a bone of the Korban Pesach, he is liable twice; but if he took it out and then again took it out, he is only liable once. This shows that once he took it out, it is disqualified.

או הדא אמרה המוציא אינו חייב עד שעה שיאכל

(w)

Question: Perhaps it shows that one who takes it out is only liable when he eats it (since if he took it out and then took it out again, he was not liable the first time as he did not eat it)?!

פשיטא דא מילתא התחילו אלו ונטמאו אלו זכו טהורין בחלקן של טמאין.

(x)

It is obvious to us that -

1.

If they began to eat and then some of the group became Tameh who had not yet begun to eat, the Tehorim acquire their part of the Korban.

ולא עוד אלא אפילו התחילו אלו ונטמאו הן זכו טהורין בחלקן של טמאין

2.

And even if part of the group began to eat and became Tameh and others who were Tahor had not yet begun to eat, those Tehorim acquire the part of the Korban that had belonged to the Temeyim.

אבל התחילו אלו ונטמא אחד מהן לא זכו טהורין בחלקן של טמאין

3.

But if everyone began to eat and some became Tameh, the Tehorim do not acquire the part of the Temeyim.

2)

MOVING AROUND THE HOUSE (yerushalmi Halachah 13 Daf 57a)

יחיד מפשיט ידו בכל הבית ואין חבורה מפשטת ידה בכל הבית

(a)

An individual may move around the entire house whilst eating; but a group may not move around together.

והא תנינן שתי חבורות

(b)

Question: But the Mishnah spoke of two groups that were eating in one house. This shows that they may be in two different places?

לא אמר אלא שתים הא אחת לא

(c)

Answer: They may eat in two places in the house, but a group may not move around the house.

והא תנינן המיחם באמצע

(d)

Question: But the Mishnah stated that when the servant (who serves both groups) stands to pour wine, he should close his mouth and turn away his face until he reaches his group and then eat. Since he is an individual, why can he not eat wherever he is?

מקום שהשמש מוכיח עליו שם הוא חבורתו

(e)

Answer: Since he must turn away his face (from the other group), it is as if he is with his group; therefore, he cannot eat until he returns to be with them.

והא תנינן הכלה הופכת פניה ואוכלת

(f)

Question: But the Mishnah stated that a bride turns away her face and eats (and we do not say that since she did so she is considered to be part of the other group and may not therefore eat until she joins that group)?!

אמר ר' חייה בר בא מפני הבושה

(g)

Answer (r. Chiya bar Ba): She turns away her face in embarrassment - not because she is trying to remove herself from this group.

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