PESACHIM 64 (22 Adar) - Dedicated by Rav Tuvya Marcus (Baltimore/Yerushalayim) in honor of the first Yahrzeit of his mother, Beila Leah bas Yakov Yosef z"l.

[64a - 41 lines; 64b - 47 lines]

1)[line 14]קרי ביה זבח זבחייKARI BEI ZEVACH ZIVCHAI- read these two words as if the Yud from the end of one of them has been relocated to the end of the other. This new arrangement results in the two words "Zevach" (without a Yud) - the sacrifice, referring to the Korban Pesach - and "Zivchai" (with two Yuds) - my sacrifices, referring to all other sacrifices.

2)[line 21]עקירהAKIRAH

(a)If any of the four primary Avodos (see Background to Pesachim 59:16) of a Korban are performed she'Lo Lishmah (with a different owner or Korban in mind), it is Kosher and may be offered upon the Mizbe'ach. However, if its owner was obligated to bring that particular Korban, he must bring another sacrifice in its stead to fulfill his obligation. Since the Avodos were performed she'Lo Lishmah, the original designation of the Korban was "uprooted" (Akar), and it is not considered to have been offered for the sake of its original owners. Exceptions to this rule are the Korban Pesach and Korban Chatas. When these Korbanos are not designated for any individual, they are Pasul.

(b)This is true for a Korban Pesach slaughtered she'Lo Lishmo on the afternoon of Erev Pesach, which is the time when it may be slaughtered as a Korban Pesach. If a Korban Pesach is offered before Erev Pesach it has the status of a Shelamim (see Background to Pesachim 59:17). In order for this to be true, however, the Korban must undergo an "Akiras Shem." This means that the owner of the animal must declare or otherwise demonstrate that he no longer considers this animal to be a Pesach.

(c)A Korban Pesach slaughtered after that time ("Mosar ha'Pesach"; see Background to Pesachim 70:18) mostly has the status of a Korban Shelamim, and consequently when slaughtered she'Lo Lishmo (as a Shelamim or any another Korban) it is Kosher. There are those, however, who maintain that even such an animal - though it will never again be possible to offer it as a Korban Pesach - requires an Akirah in order for it to be considered a Shelamim (Pesachim 64a, according to TOSFOS 60b DH b'She'ar). Whenever an Akiras Shem is necessary and the animal is slaughtered without one, it is still considered a full-fledged Pesach and is Pasul as it was not slaughtered during its proper time (see Pesachim 60b).

(d)If one offers his animal which he had previously designated as a Pesach "she'Lo Lishmo" - with intent that it be a regular Shelamim or other Korban - this qualifies as an Akirah, and the animal has the status of a regular Korban Shelamim.

3)[line 22]נזרקה מפי חבורהNIZREKAH MI'PI CHABURAH- it was thrown from the mouth of the group; i.e. this was the conclusion reached by those who were learning together, and it was unclear which individual came up with it

4)[line 25]כתותKITOS- groups

5)[line 29]בזיכי כסףBAZICHEI CHESEF- silver bowls

6)[line 30]שולייםSHULAYIM- flat bottoms

7)[line 30]ויקרש הדםV'YIKARESH HA'DAM- and the blood will congeal

8)[line 37]מדיחים את העזרהMADICHIM ES HA'AZARAH- wash the floor of the Azarah [by stopping up the exit of the Amah, the channel of water which flowed through the Azarah. As the water overflowed, it washed away the blood. The Kohanim then reopen the channel so that the water and blood can flow out].

9)[line 39]אונקליותUNKELAYOS- hooks

10)[last line]וחלקיםCHALAKIM- smooth (with the bark peeled off)


11)[line 3]במגיסMAGIS- a tray

12)[line 5]בחילCHEIL

(a)Surrounding the Azarah courtyard (including the Ezras Nashim), ten Amos away from its outer wall, is a low wooden fence called the Soreg. The Soreg consists of woven wooden slats ten Tefachim high. The area between the outer wall of the Ezras Nashim and the Soreg is called the Cheil. Twelve steps, each one half-Amah high, in this area lead up to the Ezras Nashim.

(b)According to the Rambam, the Cheil is a retaining wall surrounding the Azaros. Parts of a wall which may be the wall to which the Rambam refers still may be observed today.

13)[line 15]למסמך אניסאL'MISMACH A'NISA- to rely on a miracle (that the doors will close by themselves, assuring that that the Pesach will be offered in three groups)

14)[line 22]לא נתמעךLO NISMA'ECH- was not crushed to death (by the crowd)

15)[line 24]פסח מעוכיןPESACH ME'UCHIN- the Pesach of the crushed

16)[line 24]אגריפס המלךAGRIPAS HA'MELECH- King Agrippa (last king of Israel), grandson of King Herod, who ruled between the years 41-44 CE

17)[line 24]באוכלוסי ישראלUCHLUSEI YISRAEL- the population of the Jews

18)[line 28]פסח מעוביןPESACH ME'UVIN- the Pesach of the crammed, crowded

19)[line 30]תפיסה בעלמאTEFISAH B'ALMA- [it was] a momentary hold

20)[line 31]דשקיל מינייהוD'SHAKIL MINAIHU- that he took [the kidney] from them (the Korbanos)

21)[line 33]דהכי שפיר טפיD'HACHI SHAPIR TEFEI- that this [way] is more beautiful

22)[line 35]לבונה של לחם הפניםLEVONAH SHEL LECHEM HA'PANIM (LECHEM HA'PANIM)

(a)The Lechem ha'Panim (Showbread) refers to the 12 loaves arranged in two stacks (Sedarim) - six loaves to a stack - on the Golden Table of the Mishkan or Beis ha'Mikdash. The loaves are one Tefach thick and may not be Chametz. Fresh loaves are arranged on the Table every Shabbos and are left there through the following Shabbos. The loaves are eaten by Kohanim after their removal (Vayikra 24:5-9).

(b)A Kometz (the amount held between one's middle three fingers and his palm) of Levonah (frankincense) is placed alongside each stack in a Bazach (bowl). The Levonah is offered upon the Mizbe'ach when the loaves are removed. Only after this stage may the Lechem ha'Panim be eaten by the Kohanim.

23)[line 38]הולכה שלא ברגל הויא הולכהHOLACHAH SHE'LO B'REGEL HAVYAH HOLACHAH

(a)The offering of a Korban consists of four primary actions. These four Avodos are Shechitah (slaughtering), Kabalas ha'Dam (collecting the lifeblood of the Korban in a vessel), Holachah (bringing the blood to the Mizbe'ach) and Zerikah (dashing the blood upon the Mizbe'ach).

(b)There is a difference of opinion among the Amora'im as to whether Holachah requires the Kohen bringing the blood to the Mizbe'ach to actually walk to the Mizbe'ach while holding the blood, or whether Holachah may be accomplished by simply extending his hand holding the blood towards the Mizbe'ach.

24)[line 38]נייד פורתאNAYID PURTA- he moved [his feet] a little