Jerusalem Talmud Pesachim 5.4

משנה: הַשּׁוֹחֵט אֶת הַפֶּסַח עַל הֶחָמֵץ עוֹבֵר בְּלֹא תַעֲשֶׂה. רִבִּי יְהוּדָה אוֹמֵר אַף הַתָּמִיד. רִבִּי שִׁמְעוֹן אוֹמֵר אַף הַפֶּסַח בְּאַרְבָּעָה עָשָׂר לִשְׁמוֹ חַיָיב וְשֶׁלֹּא לִשְׁמוֹ פָּטוּר. וּשְׁאָר כָּל הַזְּבָחִין בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן פָּטוּר. וּבַמּוֹעֵד לִשְׁמוֹ פָּטוּר וְשֶׁלֹּא לִשְׁמוֹ חַיָיב. וּשְׁאָר כָּל הַזְּבָחִין בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן חַיָיב חוּץ מִן הַחַטָּאת שֶׁשְּׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ:

MISHNAH: One who slaughters the Pesaḥ on leavened matter transgresses a prohibition; Rebbi Jehudah says, also the daily sacrifice. Rebbi Simeon says, the Pesaḥ on the Fourteenth, if for its purpose, he is liable, not for its purpose he is not liable. All other sacrifices, whether for their purposes or not for their purposes, he is not liable. On the holiday, for its purpose he is not liable, not for its purpose he is liable; for all other sacrifices, whether for their purposes or not for their purposes, he is liable except for the purification offering which he slaughtered not for its purpose.

הלכה: מְנַיִין לַשּׁוֹחֵט פֶּסַח עַל הֶחָמֵץ שֶׁהוּא עוֹבֵר בְּלֹא תַעֲשֶׂה. תַּלְמוּד לוֹמַר לֹא תִשְׁחַט עַל חָמֵץ דַּם זִבְחִי. אֵין לִי אֶלָּא הַשּׁוֹחֵט. הַזּוֹרֵק מְנַיִין. תַּלְמוּד לוֹמַר לֹא עַל חָמֵץ דַּם. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מִמַּה שֶׁהוּא מִתְחַיֵיב עַל הַזְּרִיקָה הָדָא אָמְרָה. פֶּסַח עַצְמוֹ כָשֵׁר. אָמַר רִבִּי יוֹסֵה. תִּיפְתָּר שֶׁנִּתְמַנֶּה לוֹ חָמֵץ בֵּין שְׁחִיטָה לִזְרִיקָה. אוֹ שֶׁהָיָה זֶה שׁוֹחֵט וְזֶה זוֹרֵק.

HALAKHAH: From where that one who slaughters the Pesaḥ on leavened matter transgresses a prohibition? The verse says, do not slaughter on leavened matter the blood of My sacrifice. I have not only the slaughterer, from where the one who pours the blood? The verse says, not on leavened matter the blood. Rebbi Samuel bar Rav Isaac said, since he becomes guilty for pouring, this implies that the Pesaḥ be qualified. Rebbi Yose said, explain it that leavened matter came to him between slaughter and pouring or that one person was slaughtering and another pouring.

תַנֵּי חִזְקִיָּה. לֹא תִשְׁחַט עַל חָמֵץ דַּם זִבְחִי. הַתּוֹרָה קָרְאָת אוֹתוֹ זִבְחִי. אָמַר רִבִּי מָנָא. אִילוּלֵי דְתַנִּיתָהּ חִזְקִיָּה מָצִינוּ דָבָר פָּסוּל וְחַיָיבִין עָלָיו חַטָּאת. הַמְחַמֵּץ אֶת הַפְּסוּלָה. אִית תַּנָּיֵי תַנֵּי. חַיָיב. אִית תַּנָּיֵי תַנֵּי. פָּטוּר. אָמַר רַב חִסְדָּא. מָאן דְּאָמַר. חַיָיב. בְּשֶׁנִּפְסְלָה מַחְמַת חִימּוּצָהּ. מָאן דְּאָמַר. פָּטוּר. בְּשֶׁלֹּא נִפְסְלָה מַחְמַת חִימּוּצָהּ.

Ḥizqiah stated: Do not slaughter on leavened matter the blood of My sacrifice, the Torah called it “My sacrifice”. Rebbi Mana said, if Ḥizqiah had not stated this, do we find anything disqualified because of which one is liable for a purification sacrifice? If somebody leavens the disqualified. There are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. Rav Ḥisda said, he who says liable, if it became disqualified because of its leavening; he who says not liable, if it did not become disqualified because of its leavening.

הֶקְטֶיר אֵימוֹרִין עַל חָמֵץ. אִית תַּנָּיֵי תַנֵּי. חַיָיב. אִית תַּנָּיֵי תַנֵּי. פָּטוּר. מָאן דְּאָמַר. חַיָיב. דַּם מִכָּל מָקוֹם. מָאן דְּאָמַר. פָּטוּר. זֶבַח. מַה זְבִיחָה מְיוּחֶדֶת שֶׁהִיא מְעַכֶּבֶת הָכַּפָּרָה. יָצְאוּ הֶקְטֵר אֵימוֹרִין שֶׁאֵינָן מְעַכְּבִין אֶת הָכַּפָּרָה.

The burning of the parts on leavening. There are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. He who says liable, blood anywhere. He who says not liable, sacrifice. Since slaughtering for sacrifice is particular in that it is indispensable for atonement, this excludes burning of the parts, which is not indispensable for atonement.

מָלַק עוֹף עַל חָמֵץ. אִית תַּנָּיֵי תַנֵּי. חַיָיב. אִית תַּנָּיֵי תַנֵּי. פָּטוּר. מָאן דְּאָמַר. חַיָיב. דַּם מִכָּל מָקוֹם. וּמָאן דְּאָמַר. פָּטוּר. זֶבַח. יָצָא עוֹף שֶׁאֵינוֹ זֶבַח. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְּעָא קוֹמֵי רִבִּי יוֹסֵה. מָאן דְּאָמַר. חַיָיב. נִיחָא. כְּמַה דְתֵימַר לְעִנְיַין פְּטוֹר. מָאן דְּאָמַר. פָּטוּר. מַה טַעֲמָא. אָמַר לֵיהּ. לְמֵידִין עוֹנֶשׁ מֵעוֹנֶשׁ וְאֵין לְמֵידִין עוֹנֶשׁ מִפְּטוֹר.

If one broke a bird’s neck on leavening. There are Tannaim who state, he is liable; there are Tannaim who state, he is not liable. He who says liable, blood anywhere. He who says not liable, sacrifice. This excludes the bird which is not slaughtered as sacrifice. Rebbi Jacob bar Zavdi asked before Rebbi Yose. Him who said “liable” one understands as you are saying for freeing from liability. What is the reason of him who frees from liability? He said to him, one may infer punishment from punishment but one may not infer punishment from exemption.

רַבָּנִין דְּקַיְסָרִין בְּעַיָין. יָכוֹל הַמְקַבֵּל וְהַמְהַלֵּךְ עַל חָמֵץ יְהֵא חַיָיב. תַּלְמוּד לוֹמַר זֶבַח. מַה זְבִיחָה מְיוּחֶדֶת שֶׁחַיָיבִין עָלֶיהָ בַחוּץ. יָצָא הַמְקַבֵּל וְהַמְהַלֵּךְ שֶׁאֵין חַיָיבִין עָלֶיהֶן בַּחוּץ. יָכוֹל הַמַּקְטִיר אֵימוֹרִים עַל חָמֵץ יְהֵא חַיָיב. תַּלְמוּד לוֹמַר וְכִפֵּר. מַה זְרִיקָה מְיוּחֶדֶת שֶׁהִיא מְעַכֶּבֶת אֶת הַכַּפָּרָה. יָצְאוּ הֶקְטֵר אֵימוֹרִין שֶׁאֵינָן מְעַכְּבִין אֶת הָכַּפָּרָה. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְּעָא קוֹמֵי רִבִּי יוֹסֵה. עַד דְּאַתְּ דַּיִין לָהּ לִפְטוֹר. דּוֹנָהּ לְחִיּוּב. יָכוֹל הַמְקַבֵּל וְהַמְהַלֵּךְ עַל חָמֵץ יְהֵא פָטוּר. תַּלְמוּד לוֹמַר זֶבַח. מַה זְבִיחָה מְיוּחֶדֶת שֶׁחַיָיבִין עָלֶיהָ בַחוּץ. אַף אֲנִי אַרְבֶּה הֶקְטֵר אֵימוֹרִין שֶׁחַיָיבִין עָלֶיהֶן בַּחוּץ. יָכוֹל הַמַּקְטִיר אֵימוֹרִין עַל חָמֵץ יְהֵא פָטוּר. תַּלְמוּד לוֹמַר וְכִפֵּר. מַה זְרִיקָה מְיוּחֶדֶת שֶׁהִיא מְעַכֶּבֶת אֶת הַכַּפָּרָה. אַף אֲנִי אַרְבֶּה הַמְקַבֵּל וְהַמְהַלֵּךְ שֶׁהֵן מְעַכְּבִין אֶת הָכַּפָּרָה. אָמַר לֵיהּ. דָּבָר שָׁוֶה בִשְׁנֵיהֶן מְלַמֵּד. דָּבָר שֶׁאֵינוֹ שָׁוֶה בִשְׁנֵיהֶן אֵינוֹ מְלַמֵּד. זֶבַח. מַה זְבִיחָה מְיוּחֶדֶת שֶׁהִיא מְעַכֶּבֶת אֶת הַכַּפָּרָה וְחַיָיבִין עָלֶיהָ בַחוּץ. יָצָא הַמְקַבֵּל וְהַמְהַלֵּךְ עַל חָמֵץ שֶׁאֵין חַיָיבִין עָלֶיהֶן בַּחוּץ. יָצְאוּ הֶקְטֵר אֵימוֹרִין שֶׁאֵינָן מְעַכְּבוֹת אֶת הָכַּפָּרָה.

The rabbis of Caesarea asked: I could think that the one who receives or carries [the blood] on leavened matter be liable. The verse says, sacrifice. Since slaughtering for sacrifice is particular in that one is liable for it outside [the Sanctuary], this excludes the one who receives or carries on leavened matter for which one is not liable outside. I could think that one who burns parts on leavened matter be liable. The verse says, and he atones. Since pouring is particular in that it is indispensable for atonement, this excludes burning of the parts, which is not indispensable for atonement. Rebbi Jacob bar Zavdi asked before Rebbi Yose. Instead of arguing for absence of liability, argue for liability. I could think that the one who receives or carries [the blood] on leavened matter not be liable. The verse says, sacrifice. Since slaughtering for sacrifice is particular in that for it one is liable outside [the Sanctuary], I also am adding burning of the parts for which one is liable outside. I could think that one who burns parts on leavened matter not be liable. The verse says, and he atones. Since pouring is particular in that it is indispensable for atonement, I also am adding the one who receives or carries who is indispensable for atonement. He said to him, anything equal in both respects instructs; anything not equal in both respects does not instruct. Sacrifice. Since slaughtering for sacrifice is particular in that it is indispensable for atonement and for it one is liable outside [the Sanctuary], this excludes the one who receives or carries on leavened matter for which one is not liable outside; it excludes burning of the parts, which is not indispensable for atonement.

תַּמָּן תַּנִּינָן. [בֵּית שַׁמַּאי אוֹמְרִים] שְׂאוֹר כַּזַּיִת וְחָמֵץ כְּכּוֹתֶבֶת. וּבֵית הִלֵּל אוֹמְרִים זֶה וָזֶה בְּכַזַּיִת. רִבִּי זְרִיקָן בְּשֵׁם רִבִּי יוֹסֵה בֶּן חֲנִינָא. לֹא שָׁנוּ אֶלָּא לְבִיעוּרוֹ. אֲבָל לַאֲכִילָה כַזַּיִת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. בֵּין לְבִיעוּרוֹ בֵּין לַאֲכִילָה כַזַּיִת. קָם רִבִּי מָנָא עִם רִבִּי חִזְקִיָּה. אְמַר לֵיהּ. מְנָן שְׁמַע רִבִּי הָדָא מִלְּתַא. אֲמַר לֵיהּ. מִן רִבִּי אַבָּהוּ. אֲמַר לֵיהּ. וַאֲנָן אָמְרִין. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. בֵּין לְבִיעוּרוֹ בֵּין לַאֲכִילָה כַזַּיִת.

There, we have stated: “The House of Shammai say, leavening in the volume of an olive, and leavened matter in the volume of a dried fig.” Rebbi Zeriqan in the name of Rebbi Yose ben Ḥanina: They stated this only for its elimination, but for eating the volume of an olive. Rebbi Abbahu in the name of Rebbi Joḥanan , whether for elimination or eating, the volume of an olive. Rebbi Mana was standing with Rebbi Ḥizqiah; he said to him, from where did the rabbi hear this?. He told him, from Rebbi Abbahu. He answered, we also are saying, Rebbi Abbahu in the name of Rebbi Joḥanan , whether for elimination or eating, the volume of an olive.

שְׁחָטוֹ עַל חָמֵץ. אַחַר מִי אַתְּ מְהַלֵּךְ. אַחַר אֲכִילָתוֹ אוֹ אָחָר בִּיעוּרוֹ. תַּמָּן אָמַר רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעוּרָה. שְׁנֵי חֲצָאֵי זֵתִים בְּתוֹךְ הַבַּיִת אֵין הַבַּיִת מִצְטָרֵף. בְּתוּךְ הַכֶּלִי הַכֶּלִי מִצְטָרֵף. שְׁחָטוֹ עֲלֵיהֶן. מֵאַחַר שֶׁאִילּוּ בְּתוֹךְ הַבַּיִת וְאֵין הַבַּיִת מִצְטָרֵף פָּטוּר. אוֹ מֵאַחַר שֶׁאִילּוּ בְּתוֹךְ הַכֶּלִי וְהַכֶּלִי מִצְטָרֵף חַיָיב. שְׁחָטוֹ עַל סִיעוֹר. מֵאַחַר דְּאָמַר רַב הוּנָא בְשֵׁם רַב. מוּתָּר לְהַאֲכִילוֹ לְכַלְבּוֹ. פָּטוּר. אוֹ מֵאַחַר דְּרַב אָמַר. לוֹקִין עַל אֲכִילָתוֹ. חַיָיב.

If one slaughtered on leavened matter, after what are you going? After eating or after elimination? There did Rebbi Jeremiah say in the name of Rebbi Zeˋira: Two volumes of half an olive in one house, the house does not combine them; in one vessel, the vessel does combine them. If one slaughtered on them, if they were in the house, and the house did not combine them, he is not liable; or if they were in one vessel and the vessel combines them, he is liable. If he slaughtered on leavening. Since Rav Ḥuna said in the name of Rav, he is permitted to feed it to his dog, he is not liable; or since Rav said, one flogs for eating it, he is liable.

רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עַד שֶׁיְּהֵא לַשּׁוֹחֵט לְאֶחָד מִבְּנֵי חֲבוּרָה. רִבִּי יוֹחָנָן אָמַר. לַשּׁוֹחֵט אַף עַל פִּי שֶׁאֵינוֹ מִבְּנֵי חֲבוּרָה. לְאֶחָד מִבְּנֵי חֲבוּרָה אַף עַל פִּי שֶׁאֵינוֹ שׁוֹחֵט. רִבִּי יוֹחָנָן אָמַר. אֲפִילוּ נָתוּן עִמּוֹ בִירושָׁלֵם. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עַד שֶׁיְּהֵא נָתוּן עִמּוֹ בָעֲזָרָה. דֵּין כְדַעְתֵּיהּ וְדֵין כְדַעְתֵּיהּ. דְּאִיתְפַּלְּגוֹן. שְׁנֵי יָמִים טוֹבִים שֶׁלְגָּלִיוֹת. רִבִּי יוֹחָנָן אָמַר. מְקַבְּלִין הַתְרָיָיה עַל סָפֵק. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵין מְקַבְּלִין הַתְרָיָיה עַל סָפֵק. הַכֹל מוֹדִין שֶׁאִם הָיָה נָתוּן כְּנֶגְדּוֹ בַחַלּוֹן בִּירושָׁלֵם. מָאן דְּאָמַר. סָפֵק. וַודַּאי. מָאן דְּאָמַר. בָּעֲזָרָה. בִּירוּשָׁלֵם הוּא.

Rebbi Simeon ben Laqish said, only if it belongs to the slaughterer who is one of the group. Rebbi Joḥanan said, to the slaughterer even if he is not of the group, to one of the group even if he is not the slaughterer. Rebbi Joḥanan said, even if it is with him in Jerusalem; Rebbi Simeon ben Laqish said, only if it is with him in the Temple courtyard. Each of them follows his own opinion, since they disagreed: about the two holidays of the diaspora. Rebbi Joḥanan said, one accepts forewarning in case of a doubt; Rebbi Simeon ben Laqish said, one does not accept forewarning in case of a doubt. Everybody agrees if it was lying opposite him in a window in Jerusalem. He who said, a doubt, it is certain. He who said, in the Temple courtyard, it is in Jerusalem.

מַה טַעֲמָא דְרִבִּי יוּדָה. דַּם זִבְחִי. דַּם פֶּסַח וְדַם תָּמִיד.

What is Rebbi Jehudah’s reason? The blood of my sacrifices, the blood of Pesaḥ and the blood of the daily sacrifice.

אָמַר רִבִּי יוֹחָנָן. טַעֲמָא דְרִבִּי שִׁמְעוֹן. כָּתוּב אֶחָד אוֹמֵר. לֹא תִשְׁחַט עַל חָמֵץ דַּם זִבְחִי. וְכָתוּב אַחֵר אוֹמֵר לֹא תִזְבַּח עַל חָמֵץ דַּם זִבְחִי. אֶחָד הַפֶּסַח בְּאַרְבָּעָה עָשָׂר. אֶחָד שְׁאָר כָּל הַזְּבָחִים בְּחוֹלוֹ שֶׁלְמוֹעֵד. מָה רָאִיתָ לְרַבּוֹתָן בְּחוֹלוֹ שֶׁלְמוֹעֵד וּלְהוֹצִיאָן מִן אַרְבָּעָה עָשָׂר. אַחַר שֶׁרִיבָה הַכָּתוּב מִיעֵט. מַרְבֶּה אֲנִי אוֹתָן בְּחוֹלוֹ שֶׁלְמוֹעֵד שֶׁהוּא בַּל יֵרָאֶה וּבַל יִמָּצֵא. וּמוֹצִיאָן מֵאַרְבָּעָה עָשָׂר שֶׁאֵינָן בַּל יֵרָאֶה וּבַל יִמָּצֵא. וָאַתְיָא כַיי דְאָמַר רִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. מִשֵּׁשׁ שָׁעוֹת וּלְמַעֲלָן מִדִּבְרֵיהֶן. אָמַר רִבִּי מָנָא. כְּלָהֵן דִּכִתִיב זֶבַח חַג הַפָּסַח אַרְבָּעָה עָשָׂר אֲנָן קַיָימִין.

Rebbi Joḥanan said, the reason of Rebbi Simeon: One verse says, do not slaughter on leavened matter the blood of my sacrifice, and another verse says, do not sacrifice on leavened matter the blood of my sacrifice. One refers to the Pesaḥ on the Fourteenth, one to all other consumed sacrifices on the workdays of the holiday. How did you understand to add them on the workdays of the holiday and to exclude them from the Fourteenth? After that the verse added, it subtracted. I am adding them on the workdays of the holiday since these are subject to “it should not be seen nor found”, and exclude them from the Fourteenth where they are not under “it should not be seen nor found”. And this parallels what Rebbi Meïr said; as Rebbi Meïr said, after noontime it is of their words. Rebbi Mana said, there where it says, the consumed sacrifice of the Pesaḥ holiday of pilgrimage, we hold that it refers to the Fourteenth.

אָמַר רִבִּי יוֹחָנָן. חֲבוּרָה הָיְתָה מַקְשָׁה. מָה אֲנָן קַיָימִין. אִם בְּשֶׂאָבַד וְנִמְצָא קוֹדֶם לַכַּפָּרָה. בֶּין לִשְׁמוֹ בֵין שֶׁלֹּא לִשְׁמוֹ כָשֵׁר וְנִיתַּק לִרְעָיָה. אִם בְּשֶׂאָבַד וְנִמְצָא לְאַחַר כַּפָּרָה. בֶּין לִשְׁמוֹ בֵין שֶׁלֹּא לִשְׁמוֹ פְסוּל שְׁלָמִים הוּא. וְקִיַימְנָה בְּשֶׁנִּיטמְאוּ הַבְּעָלִים אוֹ שֶׁהֵזִידוּ וּכְבָר נִדְחֶה לְפֶסַח שֵׁינִי. לִשְׁמוֹ פָטוּר וְהוּא פָסוּל. שֶׁלֹּא לִשְׁמוֹ חַיָיב וְהוּא כָשֵׁר. וְהַיי דֵינוֹ לִשְׁמוֹ פָטוּר. תַּמָּן אָמְרִין בְשֵׁם רַב חִסְדָּא. בְּשֶׁעָבְרָה שְׁנָתוֹ בֵּין רִאשׁוֹן לַשֵּׁינִי. רִבִּי לָא בְשֵׁם רִבִּי יוֹחָנָן. בְּשֶׁעִיבֵּר זְמַן כַּפָּרָתוֹ. פֶּסַח שֶׁעִיבֵּר זְמַנּוֹ וּשְׁחָטוֹ לִשְׁמוֹ בִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט אֲחֵרִים לִשְׁמוֹ בִזְמַנּוֹ. רִבִּי לִיעֶזֶר פוֹסֵל וְרִבִּי יוֹשׁוּעַ מַכְשִׁיר. רִבִּי לִיעֶזֶר פוֹסֵל שֶׁהוּא כְשׁוֹחֵט פֶּסַח לְשֵׁם שְׁלָמִים. וְרִבִּי יוֹשׁוּעַ מַכְשִׁיר שֶׁהוּא כְשׁוֹחֵט שְׁלָמִים לְשֵׁם פֶּסַח. מִכֵּיוָן שֶׁעִיבֵּר זְמַנּוֹ לֹא שַׁנְיָיא. הִיא הַשּׁוֹחֵט פֶּסַח לְשֵׁם שְׁלָמִים. הִיא הַשּׁוֹחֵט שְׁלָמִים לְשֵׁם פֶּסַח. עַל דַּעְתְּיהּ דְּרַב חִסְדָּא. בְּשֶׁעִיבֵּר שְׁנָתוֹ בֵּין רִאשׁוֹן לַשֵּׁינִי. עַל דַּעְתְּיהּ דְּרִבִּי לָא בְשֵׁם רִבִּי יוֹחָנָן. בְּשֶׁעִיבֵּר זְמַן כַּפָּרָתוֹ.

Rebbi Joḥanan said, the company was asking, where are we holding? If it was lost and found before propitiation, whether it was for its purpose or not for its purpose it is qualified and sent to grazing. If it was lost and found after propitiation, whether for its purpose or not for its purpose, it is disqualified as well-being offering. But we confirmed it when the owner became impure or acted criminally and already pushed to the Second Pesaḥ. For its purpose, he is not liable and it is disqualified. Not for its purpose, he is liable and it is qualified. There they are saying in the name of Rav Ḥisda: If its year was completed between First and Second. Rebbi La in the name of Rebbi Joḥanan : When the time for its propitiation was passed. “If a Pesaḥ whose time had passed was slaughtered for its purpose at its time, or that he slaughtered another one for its purpose at its time, Rebbi Eliezer disqualifies and Rebbi Joshua qualifies. Rebbi Eliezer disqualifies since he is like one who slaughters a Pesaḥ for the purpose of a well-being sacrifice. Rebbi Joshua qualifies since he is like one who slaughters a well-being sacrifice for the purpose of a Pesaḥ.” Since its time is passed, there is no difference whether he slaughtered a Pesaḥ for the purpose of a well-being sacrifice or he slaughtered a well-being sacrifice for the purpose of a Pesaḥ. In the opinion of Rav Ḥisda, if its year was completed between First and Second. In the opinion of Rebbi La in the name of Rebbi Joḥanan , when the time for its propitiation was passed.