[80a - 49 lines; 80b - 52 lines]

1)[line 1]"לא תוכל לזבוח את הפסח באחד שעריך""LO SUCHAL LI'ZBO'ACH ES HA'PASACH B'ACHAD SHE'ARECHA..."- "You may not offer the Korban Pesach in one of your private houses, [... but rather only in the Beis ha'Mikdash.]" (Devarim 16:5) - Rebbi Eliezer ben Masya homiletically puts a pause after the word "b'Achad" and interprets this verse as, "You may not offer the Korban Pesach due to [that which] one person [more than half of Klal Yisrael is Tamei]."

2)[line 5]שבט אחד איקרי קהלSHEVET ECHAD IKRI KAHAL- that is, an entire Shevet has the status of a Tzibur

3)[line 24]מטמאין אחד מהן בשרץMETAM'IN ECHAD ME'HEN B'SHERETZ- An untenable situation exists. On one hand, in the current situation those who are Tahor must offer the Pesach only b'Taharah. On the other hand, it is an insult to the honor of the Korban when some members of Klal Yisrael are required to be careful not to come into contact with it. (This is how Rashi explains "Ein Korban Tzibur Chaluk.") Therefore, there is no recourse but to actively tip the scales and create a majority of Tamei people in Klal Yisrael.

4)[line 26]ויטמאנו בשרץ?V'YETAM'ENU B'SHERETZ?- and why not make him Tamei through a Sheretz?

5)[line 26]קסבר שוחטין וזורקין על טמא שרץK'SAVAR SHOCHTIN V'ZORKIN AL TEMEI SHERETZ- [this Tana] is of the opinion that it is permissible to slaughter and dash the blood [of a Korban Pesach] on behalf of one who is a Temei Sheretz [since he will be able to eat it that night]

6)[line 27]מדחהו אתה מחגיגתוMADCHEHU ATAH ME'CHAGIGASO- you are preventing him from offering his Korban Chagigah

7)[line 31]כולהו תשלומין דראשון נינהוKULHU TASHLUMIN D'RISHON NINHU

(a)Every Jewish male is required to bring a Korban on each of the three festivals known as an Olas Re'iyah. This Korban, as all Olos are, is completely burned upon the Mizbe'ach. This obligation is derived from the verse which states, "v'Lo Yera'eh Es Pnei HaSh-m Reikam" -- "And you should not be seen before HaSh-m empty-handed" (Devarim 16:16). If one has not offered this Korban on the first day of the Pesach, he may offer it on any of the ensuing six days of the festival. Likewise, on Shavuos one may offer an Olas Re'iyah on either the day of Shavuos or any of the six days following. The opportunity to offer the Olas Re'iyah extends throughout all eight days of the festival of Sukos.

(b)There is a dispute among the Amora'im as to whether or not one has a primary obligation to offer this Korban on the first day of the festival. There are those who rule that the Mitzvah is to offer the Olas Re'iyah on the first day of Yom Tov. If, however, one does not do so, then he has the opportunity to make up for having missed it for a time afterwards; the successive days serve as "Tashlumin" ("repayment") for the first day. Others maintain that the obligation is to bring a Korban on *one* of the days of the festival -- not necessarily the first (Chagigah 2a). According to this approach, the day upon which one is obligated in the Olas Re'iyah is the first day of the festival upon which he is Halachically fit to do so. Any successive days are Tashlumin for that day. One major difference resulting from this disagreement affects one who was not Halachically fit to offer this Korban on the first day (e.g. due to lameness or blindness) and who becomes fit on one of the subsequent days (e.g. he has been healed). According to the first opinion mentioned above, since such an individual was not obligated on the first day of the festival, he is exempt from offering an Olas Re'iyah for that entire festival. According to the second opinion, he has incurred an obligation on the day upon which he has become Halachically able to do so.

8)[line 34]מאן ציית דעקר סיכיה ומשכניה ורהיטMAN TZAYIS D'AKAR SIKEI U'MASHKENEI V'RAHIT- who will listen to uproot his tent-pegs and tent and run [away from Yerushalayim]?

9)[line 49]זב/זבהZAV/ZAVAH

(a)A man who emits Zov at least twice, whether this occurs over the course of one day or two or consecutive days, is called a Zav. Zov is a clear discharge with the appearance of the white of a sterile or spoiled egg (in contrast to semen, which has the consistency of fresh egg white). Zov also may be a pus-like discharge resembling the liquid component of barley dough or soft barley batter. A Zav has the status of an Av ha'Tum'ah and may not enter "Machaneh Leviyah" (see Background to Pesachim 67:6).

(b)A woman who has a show of blood for three consecutive days during her 11 days of Zivah becomes a Zavah Gedolah. She, too, has the status of an Av ha'Tum'ah.

(c)A Zav or Zavah must count seven "clean" days during which they experience no discharge in order to start their purification process. On the seventh day or following, they immerse themselves in a Mikvah during the daytime. At nightfall they become Tahor (assuming that they continue to experience no emissions; Zavim 2:2).

(d)Since a Zav or Zavah may not enter the Machaneh Leviyah, they are unable to offer the Korban Pesach even when most of the Tzibur are Teme'ei Mes (see 67a).

10)[line 42]לאבאABA- Rav (to whom Shmuel referred by this dignified name; RASHI Berachos 47a)

11)[line 45]תשלומיןTASHLUMIN- the ability to offer the Korban Pesach on Pesach Sheni

12)[line 46]דמאן דאמר... קסבר טומאה דחויה היא בציבורD'MAN D'AMAR... KASAVAR TUMA'H DECHUYAH HI B'TZIBUR- that is, since the Torah only reluctantly allows Teme'im to offer the Korban, it is not comparable to when Tehorim offer it. Therefore, there is no basis to say that since the Tzibur offered the Korban Pesach Rishon, those who were unable to do so then may offer the Korban Pesach Sheni.

80b----------------------------------------80b

13)[line 1]מדחיאMEDACHYA- postpones

14)[line 3]שלישיתןSHLISHYASAN- one third of them

15a)[line 6]הגדילו זבין על הטהוריםHIGDILU ZAVIN AL HA'TEHORIN- the Zavin swell the number of Tehorin

b)[line 9]נצרפו זבין עם טמאי מתיםNITZREFU ZAVIN IM TEME'EI MESIM- the Zavim (who have since become Tahor) join with the Teme'ei Mesim

16)[line 12]שהואSHE'HU- that the meat or blood of the Korban

17)[line 16]טומאת הדםTUM'AS HA'TEHOM

(a)Tum'as ha'Tehom (lit. Tum'ah of the deep) refers to a hidden, unknown Tum'ah, such as a corpse discovered lying beneath a road. If a Nazir or one on his way to offer a Korban Pesach becomes Tamei from Tum'as ha'Tehom prior to offering his Korbanos, he need not offer his Korbanos again since the Tzitz is Meratzeh (see Background to Pesachim 77:8). This is known from a Halachah l'Moshe mi'Sinai.

(b)According to Rashi, if there is reason to suspect that one became Tamei in such a manner before he offers his Korbanos, then his Korbanos may not be offered. Only if his Tum'ah was not discovered until after the Shechitah of his Korban is his Korban accepted -- even if it has since become clear that he definitely was Tamei. The Rambam, however, rules that even one who has reason to suspect that he is Tamei before* his Korban is offered may still do so, and only one who is certain of his Tum'ah is rejected until he becomes Tahor. (See Insights to Pesachim 81:2.)

18)[line 24]טומאתו בשוגג הורצה במזיד לא הורצהTUM'ASO, B'SHOGEG HURTZAH, B'MEITZID LO HURTZAH- This assertion does not address the question posed in our Gemara; rather, it is intended to answer a question posed in the Gemara in Menachos 25b (Tosfos DH Hu ha'Din).

19)[line 35]המרצה בקרבנותיהןHA'MERATZEH B'KORBENOSEIHEN- one who is performing the Avodah of the Korbanos of a Nazir or one who is offering a Korban Pesach

20)[line 45]אין שוחטין וזורקין על טמאי שרץEIN SHOCHTIN V'ZORKIN AL TEME'EI SHERETZ- it is forbidden to slaughter and dash the blood [of a Korban Pesach] on behalf of one who is a Temei Sheretz [even though he will be able to eat it that night]

21)[line 51]טומאת התהום דזיבהTUM'AS HA'TEHOM D'ZIVAH- that is, a Tum'ah of Zivah (see above, entry #9) which is uncertain, similar to Tum'as ha'Tehom. This occurs when the seventh day of the Taharah process of a Zav falls on Erev Pesach. He is unsure if he will be able to complete the process -- in which case he would be Tahor by the time to eat the Korban Pesach arrives, or if he will experience an additional emission and be required to start his seven clean days all over again.

22)[last line]שומרת יום כנגד יוםSHOMERES YOM KENEGED YOM

(a)The eleven days which follow the seven days of Nidah (see Background to Pesachim 90:17) are termed days of Zivah. If a woman experiences uterine bleeding during this time for either one day or two consecutive days, she is known as a Zavah Ketanah and is Teme'ah. As long as she experiences no bleeding for the following night and day, she may immerse in a Mikvah to become Tehorah. She may even immerse the morning immediately following the bleeding, although whether or not she becomes Tehorah is contingent upon whether or not she sees blood later on that day. A woman in such a situation is called a Shomeres Yom Keneged Yom, for she must watch the following day in order to determine whether or not she has continued to bleed.

(b)If a woman has a show of blood for three consecutive days during her eleven days of Zivah, she attains the status of a Zavah Gedolah. In order to become Tehorah, she must count seven "clean days" during which she experiences no further bleeding. On the morning of the seventh clean day she may immerse in a Mikvah. As long as she experiences no further bleeding over the rest of that day she is Tehorah and no longer a Zavah. She must then offer a Korban Zavah in order to enter the Beis ha'Mikdash or partake of Kodshim. This Korban consists of two regular doves or turtle-doves, one offered as an Olah and the other as a Chatas.

23)[last line]ששחטו וזרקו עליהSHE'SHACHTU V'ZARKU ALEHAH- for whom they slaughtered and dashed the blood of [a Korban Pesach]

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