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json/Halakhah/Mishneh Torah/Sefer Korbanot/Mishneh Torah, Festival Offering/English/merged.json

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+{
+    "title": "Mishneh Torah, Festival Offering",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Festival_Offering",
+    "text": [
+        [
+            "The Jewish people have been commanded to observe three positive commandments on each of the three pilgrimage festivals. They are:<br>a) to appear before the Divine presence, as Exodus 23:17 states: \"All of your males shall appear\";<br>b) bringing a festive offering, as Deuteronomy 16:15 states: \"You shall bring a festive offering to God your Lord\"; and<br>c) celebration, as <i>ibid.</i>:14 states: \"And you shall rejoice in festivals.\"<br>The Torah's charge to appear before God mandates that one should appear in the Temple Courtyard on the first day of a festival and bring with him a burnt-offering, whether from fowl or from domesticated animals. One who comes to the Temple Courtyard on the first day of a festival without bringing a burnt-offering has not only failed to perform a positive commandment, but has violated a negative commandment, as Exodus 23:15 states: \"You shall not appear in My presence empty-handed.\" One is not liable for lashes for the violation of this prohibition, because he did not perform a deed.<br>The Torah's charge to bring a festive offering mandates that one offer a peace-offering on the first day of the festival when one comes to appear before the Divine presence. It is a known matter that peace-offerings are brought only from domesticated animals. Women are not obligated in these two mitzvot of appearing before the Divine presence and bringing a festive sacrifice.<br>The Torah's charge to celebrate on festivals mandates that one offer peace-offerings in addition to the festive peace-offerings. These are called the festive celebratory peace-offerings, as Deuteronomy 27:7 states: \"You shall rejoice before God, your Lord.\" Women are obligated in this mitzvah.",
+            "According to Scriptural Law, there are no fixed measures with regard to the sacrifices brought when appearing before God or the festive offerings, as Deuteronomy 16:17 states: \"Each person according to what he gives.\" According to Rabbinic Law, however, limits were established. One should not bring a burnt-offering to mark one's appearance worth less that a silver <i>me'ah</i>, nor should one bring a festive peace-offering worth less than two silver <i>me'ah</i>. It is a mitzvah to bring these sacrifices proportionate to one's wealth, as implied by the phrase: \"according to what one gives....\"",
+            "Our Sages did not establish a minimum measure for the celebratory peace-offerings. When a person will ascend to Jerusalem for the festival, if he is in possession of the sacrifices required when presenting oneself, he should bring them or he should bring sufficient silver to purchase a sacrificial animal. If he does not possess silver, he should not bring articles of value equivalent to silver. Even if he is in possession of articles worth several gold pieces, it is forbidden for him to ascend to Jerusalem empty-handed without silver or a sacrificial animal.<br>Why was one forbidden to ascend while bringing articles worth money? Perhaps he will not be able to sell them or perhaps he will find impurities in the money he receives.",
+            "One who did not offer the burnt-offering marking his appearance and his festive peace-offering on the first day of the festival should offer them on the remaining days of the festival, as implied by Deuteronomy 16:15: \"For seven days you shall celebrate unto God your Lord.\" This teaches that all of these days are fit for offering festive sacrifices. They are all compensation for the first day.",
+            "It is a mitzvah to be early and to offer these sacrifices on the first day. If, either inadvertently or intentionally, one did not offer them on the first day, they should be offered on the second day. Whoever delays is deserving of reproach. Concerning such a person is applied the words of censure, Tzefaniah 3:18: \"I will gather in and break those who delay the festive prayers and offerings.\"",
+            "If the festival passed without one bringing these festive offerings, he is not obligated to bring them afterwards. Concerning such a situation and the like is applied the verse Ecclesiastes 1:15: \"A wrong that cannot be righted.\"",
+            "When one did not bring the festive sacrifices on the first day of the Sukkos holiday, he may bring them throughout the entire festival and on the final holiday, which is the eighth day. For even the eighth day can serve as compensation for the first.<br>Similarly, one who did not bring the festive offerings on the holiday of Shavuot may bring them for seven days, i.e., he may compensate during the six days that following the festival of Shavuot. This concept - that the festival of Shavuot is similar to the festival of Pesach with regard to compensation - was communicated through the Oral Tradition.",
+            "The burnt-offerings brought when appearing before God and the festive peace-offerings do not supersede either the Sabbath prohibitions or the restrictions against ritual impurity, because there is no fixed time when they are required to be brought like the communal offerings. For if one does not bring his festive offerings on one day, he may bring them on the next, as we explained.<br>They do, however, supersede the prohibitions of the holidays. Although sacrifices which one has vowed or pledged to bring are not offered on holidays, the burnt-offerings brought when appearing before God, the festive peace-offerings, and the celebratory peace-offerings are offered. The rationale is that these are not vows or pledges, but rather obligations.",
+            "When one brings the burnt-offerings brought when appearing before God, the festive peace-offerings, and the celebratory peace-offerings on a festival, he should lean on them with all his power as he does when bringing offerings on other days. Even though leaning on the animals is not an indispensable element of their sacrifice, as we explained in <i>Hilchot Ma'aseh HaKorbanot</i>, the Sages did not institute a decree forbidding this as a <i>shvut</i>.",
+            "When a person sets aside a burnt-offering brought when appearing before God and dies, his heirs are obligated to offer it.<br>It is permitted to offer sacrifices which one has vowed or pledged during the intermediate days of a holiday, as Numbers 29:39 states: \"You will offer these to God on your festivals aside from your vowed and pledged offerings.\" It can be understood from this that those offerings are brought during the festivals.<br>That verse continues \"for your burnt-offerings, your meal-offerings, and your peace-offerings.\" \"For your burnt-offerings\" includes a burnt-offering brought by a person afflicted by <i>tzara'at</i> and a woman after childbirth.\" \"Your meal-offerings\" include the meal offering brought by a sinner and the meal-offering brought by a woman whose husband accused her of adultery. \"Your peace-offerings\" includes the peace-offering brought by a nazirite. All of these are offered on the intermediate days of a festival, but are not offered on the sacred days.",
+            "When a person who ascended to Jerusalem for a pilgrimage festival had many members of his household to partake of the offerings, but limited means, he should bring many festive peace-offerings, and few burnt-offerings brought when appearing before God. If he has few members of his household to partake of the offerings, but ample means, he should bring many burnt-offerings brought when appearing before God, and few festive peace-offerings. If he has few of both, concerning that our Sages said: \"One should not bring less than a <i>meah</i> for a burnt-offering and two silver <i>meah</i> for a peace-offering.\" If he was blessed amply with both, concerning this, our Sages applied the verse Deuteronomy 16:17: \"According to the blessing of God your Lord which He granted you.\""
+        ],
+        [
+            "Women and servants are exempt from the obligation to appear before God on festivals. All men are obligated to appear with the exception of a deaf person, a mute, one who is emotionally or intellectually incapable of controlling himself, a minor, a blind person, one who is limp, one who is impure, one who is uncircumcised, and similarly, one who is old, sick, very dainty and spoiled to the extent they cannot ascend by foot. All of these eleven persons are exempt. All other men are obligated to appear before God.<br>To explain these categories in greater detail: A deaf person is exempt even if he can speak. Even if he is deaf in only one ear, he is exempt from appearing. Similarly, one who is blind in one eye or limp in one leg, is exempt. A mute even though he hears is exempt. A <i>tumtum</i> and an <i>androgynus</i> are exempt, because there is a doubt whether they are female. A person who is half-servant and half-free is exempt, because of the side of him that is a servant.<br>What is the source that all the above are exempt from appearing before God? Exodus 23:17 states: \"All of your males shall appear\"; this excludes women. And any positive commandment for which women are not obligated, servants are not obligated. Moreover, Deuteronomy 31:11 \"When all Israel come to appear\"; this excludes servants.<br>The phrase \"When all Israel come to appear\" implies that just as they come to appear before God, so too, they come to see the glory of His holiness and the house where His presence rests. Thus it excludes a blind person who cannot see; he is exempt even if only one eye is blinded, because his sight is not perfect.<br>That passage continues: \"So that they will hear.\" This excludes one whose hearing is not perfect. And it states: \"So that they will learn.\" This excludes one who does not speak, because everyone who is obligated to learn is also obligated to teach.<br>Exodus 34:24 states: \"When you ascend to appear before the presence of God.\" The command is directed to one who can ascend by foot and thus excludes one who is limp, old, sick, or very dainty. And we have already explained in <i>Hilchot Bi'at HaMikdash</i> that a person who is impure is not fit to enter the Temple. And one is uncircumcised is loathsome like one who is impure.",
+            "A scraper, i.e., one whose task is to gather the excrement of dogs and the like to use for the processing of hides or for medicinal purposes, one who quarries copper in its mine, and a leatherworker, even though they are loathsome because of their profession, should purify their bodies and their garments and ascend to Jerusalem together with the Jewish people as a whole to appear before God.",
+            "Whenever a child can hold his father's hand and ascend from Jerusalem to the Temple Mount, his father is obligated to have him ascend and appear before God to train him in the observance of the mitzvot, as implied by the phrase: \"All your males shall appear.\"<br>If the minor was limp, blind, or deaf, even in one of his organs, his father is not obligated to train him, even if his infirmity could be healed. The rationale is that if he was in this state when he was past majority, he would be exempt, as we explained.",
+            "Everyone who is obligated to appear before God is obligated to bring a festive offering. Everyone who is exempt from appearing is exempt from bringing a festive offering. They are all obligated in the celebratory peace-sacrifices with the exception of a deafmute, a mentally or emotionally incapable individual, a minor, an uncircumcised person, and one who is impure.<br>A deafmute, a mentally or emotionally incapable individual, and a minor are exempt, because they are not fit to be given any responsibility and they are exempt from all the mitzvot stated in the Torah. An uncircumcised person and one who is impure are exempt, because they may not partake of sacred foods and are not fit to enter the Temple, as explained in <i>Hilchot Biat HaMikdash</i> and <i>Hilchot Ma'aseh HaKorbanot</i>.",
+            "If one was limp or blind on the first day of a festival and was healed on the second day, he is exempt from appearing before God and bringing the festive offering, because all of the remaining days of the festival are compensation for the first day, as we explained. Similarly, if he became impure on the night of the first day of a festival, he is exempt, even though he purifies himself on the following day. If, however, he became impure on the first day of the festival, he is obligated to bring his festive offering and the burnt-offering brought when appearing before God during the remaining days of the festival when he regains ritual purity.",
+            "One who enters the Temple Courtyard during the days of a festival is not obligated to bring a burnt-offering whenever he enters, for the charge, \"You shall not appear in My presence empty-handed,\" applies only on the fundamental celebration of the festival, the first day or the day which compensates for the first day. If he brings such a sacrifice at any time, we accept it, and offer it as a burnt-offering brought when appearing before God, for there is no limit to these offerings.",
+            "When a person set aside ten animals for his festive offering, sacrificed some of them on the first day, and made an interruption, he should not offer the others, for he left them over. If he did not make an interruption, but instead, the day was pressing and he was not able to offer them all that day, he should offer the remainder on the following day.",
+            "The burnt-offering brought when appearing before God may be brought only from ordinary funds like other sacrifices for which a person is obligated.The festive peace-offerings, by contrast, may be brought from funds from the second tithe that are intermingled with ordinary funds. He may purchase an animal with the intermingled funds and offer it as a festive peace-offering, provided that the minimum measure which one must eat first could be purchased with the ordinary funds. The rationale is that the festive peace-offerings are an obligation and any obligation must be satisfied with ordinary funds.",
+            "A person may fulfill his obligation for festive peace-offering with animals designated as tithe-offerings. He should not, however, bring such an offering on the holiday. This is a decree, lest he tithe on the holiday.",
+            "An Israelite fulfills his obligation for celebratory peace-offerings with vowed and pledged offerings and with tithe-offerings. Priests may also do so with their portions from the sin-offerings and the guilt-offerings, a firstborn offering, and the breast and fore-leg from a peace-offering. For this mitzvah involves rejoicing by eating sacrificial meat in God's presence and he has done that. Priests cannot fulfill their obligation by partaking of sin-offerings of fowl or of meal-offerings. For they are not meat that brings joy.<br>We already explained in the laws of the Paschal sacrifice, that the festive offering brought on the fourteenth of Nisan is a matter of choice. Therefore he does not fulfill his obligation for the festive offering with it. He does, however, fulfill his obligation for the celebratory peace-offering.",
+            "When a person who had peace-offerings which he vowed or pledged to bring, slaughtered them on the day before a festival, even though he partakes of them on the festival, he does not fulfill his obligation for the festive offering, because it may only be brought from ordinary animals. He may, however, fulfill his obligation for celebratory peace-offerings with them.",
+            "Even though he slaughtered them before the festival, since he partakes of them on the festival, he may fulfill his obligation with them, for he does not need to slaughter the celebratory peace-offerings at the time of celebration.",
+            "A person should not bring a thanksgiving offering on the day of the fourteenth of Nisan, because of the leaven it includes, for we do not cause sacred foods to be disqualified. If one brought such an offering, he may fulfill his obligation for celebratory peace-offerings through it, as explained.",
+            "If one says: \"I vow to bring a thanksgiving through which I can fulfill my obligation to bring a festive offering,\" he is obligated to bring a thanksgiving offering, but he does not fulfill his obligation for the festive offering. For a festive offering must be brought from ordinary funds.<br>When a person sacrifices festive and celebratory peace-offerings, he should not eat while secluded, together with his children and his wife and think he is performing a perfect mitzvah. Instead, he is obligated to bring joy to the poor and unfortunate. Thus Deuteronomy 16:14 mentions: \"the Levite, the stranger, the orphan, and the widow.\" One should grant them food and drink according to his wealth. If one partook of his sacrifices and did not bring joy to these together with him, to him are applied the words of censure, Hoshea 9:4: \"Their sacrifices will be like the bread of those aggrieved for them, of which all who partake of it become impure. Instead, let their bread be for themselves.\"<br>The mitzvah is to give the Levite takes precedence over all the others, because he is not granted a portion and an ancestral heritage, nor is he given portions of the sacrificial meat. Therefore one must invite Levites to one's table and have them celebrate or give them presents of meat together with the tithes that are given to them, so that all their needs are met. Whoever forsakes a Levite, refrains from bringing him joy, and delays giving him the tithes during the festivals violates a negative commandment, as Deuteronomy 12:19 states: \"Beware lest you abandon the Levite.\""
+        ],
+        [
+            "It is a positive commandment to gather together the entire Jewish people - men, women, and children - after every Sabbatical year when they ascend for the pilgrimage holiday and to read so that they hear passages from the Torah that encourage them to perfom mitzvot and strengthem them in the true faith, as Deuteronomy 31:10-12 states: \"At the end of a seven-year period, at the time of the Sabbatial year on the Sukkot holiday when all Israel come to appear... gather the nation, the men, the women, the children, and your stranger in your gates....\"",
+            "All of those who are exempt from the mitzvah of appearing before God are exempt from the mitzvah of <i>hakhel</i> with the exception of women, children, and those uncircumcised. One who is ritually impure is, by contrast, exempt from the mitzvah of <i>Hakhel</i>, as implied by the phrase \"When all Israel come...,\" for such a person is not fit to come to the Temple. It is clear that a <i>tumtum</i> and an <i>androgynus</i> are obligated, for women are obligated.",
+            "When would they read? On the day following the first day of the holiday of Sukkot which is the first day of <i>Chol HaMoed</i> of the eighth year. The kingwould read so the people would hear. The reading was held in the Women's Courtyard. He would read while seated. If he read while standing, it is praiseworthy.<br>From which passages in the Torah should he read? He starts from the beginning of the <i>chumash</i>: \"These are the words...\" until the end of the passage <i>Shema</i>. He then skips to the passage <i>Vehayah Im Shamoa</i>,and then skips to the passage <i>asair te'asair</i>. He then reads from that passage in order until the end of the blessing and curses, i.e., until the phrase: \"besides the covenant He established with them in Choreb where he concludes.",
+            "How is the reading conducted? Trumpets are sounded throughout Jerusalem to gather the people. A large wooden platform is brought and set up in the center of the Women's Courtyard. The king ascends and sits on it so that they will be able to hear his reading. All of the Jewish people who made the festive pilgrimage gather around him. The attendant of the synagogue would take the Torah scroll and give it to the head of the synagogue. He would give it to the <i>segen</i>, who would give it to the High Priest, who would give it to the king. The transfer involved many people as an expression of respect.<br>The king accepts the scroll while standing. If he desires, he may sit when reading. He opens it, looks at it, and recites the blessings like anyone who is reading the Torah in a synagogue. He reads the passages mentioned in the previous halachah until he completes them. He rolls the scroll closed and recites the blessing afterwards as it is done in synagogues. He adds seven blessings which are:<br>\"Grant favor, God, our Lord, to Your people Israel....\"<br>\"We thankfully acknowledge You....\"<br>\"You chose us from all the nations...\" until \"Who sanctifies Israel and the festive seasons,\" as one recites in prayer. Thus there are three blessings with set texts.<br>For the fourth blessing, he prays for the Temple, that it should remain standing and concludes: \"Blessed are You, God, Who dwells in Zion.\"<br>For the fifth, he prays for the Jewish people, that their kingdom prevail, and concludes: \"...Who chooses Israel.\"<br>For the sixth, he prays for the priests, that God should desire their service and concludes: \"Blessed are You, God, Who sanctifies the priests.\"<br>For the seventh, he offers supplication and prays according to his ability and concludes: \"God, deliver Your nation Israel, for Your nation Israel is in need of salvation. Blessed are You, God, Who heeds prayer.\"",
+            "The reading and the blessings are in the Holy Tongue, as implied by Deuteronomy 31:11: \"Read this Torah,\" i.e., in its wording. This applies even though foreigners are present.",
+            "Converts who do not understand are obligated to concentrate their attention and direct their hearing, listening with reverence and awe, rejoicing while trembling as on the day the Torah was given at Sinai. Even great Sages who know the entire Torah are obligated to listen with exceedingly great concentration. One who is unable to hear should focus his attention on this reading, for Scripture established it solely to strengthen the true faith. He should see himself as if he was just now commanded regarding the Torah and heard it from the Almighty. For the king is an agent to make known the word of God.",
+            "If the day of <i>Hakhel</i> falls on the Sabbath, the gathering is delayed until after the Sabbath, because of the sounding of the trumpets and the supplications which do not supersede the Sabbath restrictions."
+        ]
+    ],
+    "versions": [
+        [
+            "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI"
+        ]
+    ],
+    "heTitle": "משנה תורה, הלכות חגיגה",
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+        "Halakhah",
+        "Mishneh Torah",
+        "Sefer Korbanot"
+    ],
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+        "Chapter",
+        "Halakhah"
+    ]
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json/Halakhah/Mishneh Torah/Sefer Korbanot/Mishneh Torah, Paschal Offering/English/Mishneh Torah, Paschal Offering temp.json

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+    "language": "en",
+    "title": "Mishneh Torah, Paschal Offering",
+    "versionSource": "https://www.chabad.org/library/article_cdo/aid/1062883/jewish/Korban-Pesach-Chapter-6.htm",
+    "versionTitle": "Mishneh Torah, Paschal Offering temp",
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+    "heTitle": "משנה תורה, הלכות קרבן פסח",
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+        "Halakhah",
+        "Mishneh Torah",
+        "Sefer Korbanot"
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+        [
+            "",
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+            "If a person came through a beit hapras, he should proceed and sift, proceed and sift. If he did not find a bone and did not contract impurity, he should slaughter and partake of his Paschal sacrifice, even though he walked in a beit hapras. The rationale is that the impurity of a beit hapras is a Rabbinic institution, as will be explained in Hilchot Tum'at Meit, and the Sages did not uphold their decree in the face of an obligation punishable by karet, as we explained. Similarly, a beit hapras that was trod upon is pure with regard to bringing a Paschal sacrifice."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}

json/Halakhah/Mishneh Torah/Sefer Korbanot/Mishneh Torah, Paschal Offering/English/Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007.json

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+    "language": "en",
+    "title": "Mishneh Torah, Paschal Offering",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI",
+    "versionTitle": "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007",
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+    "priority": 1.0,
+    "license": "CC-BY-NC",
+    "versionNotes": "\n    <i>Dedicated in memory of Irving Montak, z\"l</i><br><br>© Published and Copyright by Moznaim Publications.<br>Must obtain written permission from Moznaim Publications for any commercial use. Any use must cite Copyright by Moznaim Publications. Released into the commons with a CC-BY-NC license.\n    ",
+    "digitizedBySefaria": false,
+    "shortVersionTitle": "Trans. by Eliyahu Touger, Moznaim Publishing",
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+    "actualLanguage": "en",
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+    "heTitle": "משנה תורה, הלכות קרבן פסח",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Sefer Korbanot"
+    ],
+    "text": [
+        [
+            "It is a positive commandment to offer the Paschal sacrifice on the fourteenth day of the month of Nisan after midday. This offering is brought only from lambs or goats, a male in its first year. Both men and women are obligated in this mitzvah.",
+            "One who willfully nullifies this mitzvah and allows the fourteenth of Nisan to pass without him offering the Paschal sacrifice despite the fact that he is not impure or not on a distant journey, he is liable for <i>karet</i>. If he neglected the offering of this sacrifice inadvertently, he is exempt.",
+            "The Paschal sacrifice may be slaughtered only in the Temple Courtyard like other sacrifices. Even when sacrificing in high places was permitted, the Paschal sacrifice would not be offered on an individual altar. Anyone who offers the Paschal sacrifice on an individual altar is liable for lashes as if he offered it in the market place, as Deuteronomy 16:5 states\" \"You may not sacrifice the Paschal sacrifice in one of your gates.\" According to the Oral Tradition, it was taught that this is warning not to slaughter a Paschal sacrifice on an individual altar even during the time when sacrificing on the high places was permitted.",
+            "The slaughter of the Paschal sacrifice takes place after midday. It should not be slaughtered until the afternoon daily offering is slaughtered. After the afternoon incense offering is brought and the lamps of the <i>Menorah</i> are kindled, they begin slaughtering the Paschal sacrifices and continue until the end of the day.<br>If one slaughtered the Paschal sacrifice after midday, but before the afternoon daily sacrifice was offered, it is acceptable, but one should stir the blood of the Paschal sacrifice until the blood of the daily offering is cast on the altar. Afterwards, the blood of the Paschal sacrifice should be cast after it. If, however, the blood of the Paschal sacrifice is cast before the blood of the daily offering, it is acceptable.",
+            "A person who slaughters the Paschal sacrifice at the appropriate time while possessing an olive-sized portion of <i>chametz</i> is liable for lashes, as Exodus 23:18 states: \"Do not slaughter sacrificial blood over <i>chametz</i>, i.e., that one should not offer the Paschal sacrifice while <i>chametz</i> continues to exist in his possession.<br>Whether one slaughters, casts the blood on the altar, or offers the organs and fats, if one of these individuals or one of the members of the company partaking of this Paschal sacrifice possessed <i>chametz</i> in his domain at the time it is offered, he is liable for lashes. The sacrifice is, however, acceptable.",
+            "The blood of the Paschal sacrifice should be poured out on the base of the altar. After the blood was poured, its belly should be opened up, the fats and organs to be offered on the altar removed. The fats of each Paschal sacrifice should be offered on the pyre individually. The owner of the sacrifice should take his Paschal sacrifice with its hide to his home in Jerusalem.There he roasts it and eats it in the evening.",
+            "When one leaves these fats and organs and does not offer them until they remain overnight and thus become disqualified because they remained overnight, he violates a negative commandment, as Exodus 23:18 states: \"Do not leave over the festive fats until the morning.\" Even though he transgresses, he is not liable for lashes, for the prohibition does not involve a deed.",
+            "The fats of the Paschal sacrifice may be offered on the altar's pyre until dawn.<br>When does the above apply? When the fourteenth of Nisan falls on the Sabbath, for fats of sacrifices offered on the Sabbath may be offered on a festival. If, however, the fourteenth fell on a weekday, this leniency is not taken, because we do not offer the fats of sacrifices offered on a weekday on a festival.",
+            "The Paschal sacrifice should be offered in three groups, as implied by Exodus 12:6 \"And all of the congregation of the community of Israel shall slaughter it.\" Three collective terms are used \"congregation,\" community,\" and \"Israel.\" There should be no less than 30 people in each group.",
+            "If there were only 50 people who came to slaughter the Paschal sacrifice, thirty enter the Temple Courtyard and slaughter their sacrificial animals. Ten depart and another ten enter. Then ten more depart and another ten enter.",
+            "If there are less than 50 people who seek to offer Paschal sacrifices, the initial preference is not to offer that sacrifice. If, however, it was offered, it is acceptable. If all the Jewish people slaughtered their Paschal sacrifices at one time, it is acceptable.<br>How is the Paschal sacrifice slaughtered? The first group enters the Temple Courtyard until it is full. Its gates are locked and they begin slaughtering their Paschal sacrifices. As long as they are slaughtering and offering the blood, the Levites recite the <i>Hallel</i>. If they completed its recitation before the group completed its sacrifice, the <i>Hallel</i> is repeated. If they completed its repetition before the group completed its sacrifice, the <i>Hallel</i> is recited a third time. There was never a situation where the <i>Hallel</i> was completed a third time.",
+            "For every time the <i>Hallel</i> is read, three blasts are sounded with the trumpets, a <i>tekiah, teruah</i>, and <i>tekiah</i>. Since these sacrifices are not accompanied by libations for the trumpets to be sounded when they are offered, they are sounded when the sacrifices are slaughtered.",
+            "The priests stand in lines, holding silver and gold vessels in their hands. One line would all hold silver ones and another, all gold, without them mixing together so that it would be attractive.<br>The vessels did not have flat bottoms so that they would not be placed down and the blood allowed to coagulate.",
+            "A slaughterer slaughters the sacrificial animal and a priest receives its blood, gives it to his colleague, who gives it to his colleague - so that many will be involved in the mitzvah - until the blood reaches the priest near the altar. He should pour it in a single action towards the altar's base. He receives a full vessel and returns the empty one.<br>Afterwards, the sacrificial animal is hung and skinned entirely. Its belly is ripped open and its innards are pressed until the filth and waste are removed from them. The organs and fats to be offered are removed, placed in a vessel, salted, and offered by a priest on the altar.<br>How is the sacrificial animal hung and skinned? There were iron pegs affixed in the walls and the pillars of the Temple Courtyard. The sacrificial animals were hung and skinned on them. For those who did not find a place to hang his animal, there were thin, smooth rods. One would place the rod on his shoulder and on his friend's shoulder and hang the sacrificial animal on it and skin it.",
+            "After the sacrifice was completed, the gates of the Temple Courtyard are opened. The first group departs and the second group enters. Then the second group departs and the third group enters. The manner in which it was offered the first time was repeated the second time and the third time. When the third group completed its sacrificial service and departed, the Temple Courtyard is washed.",
+            "If the fourteenth of Nisan fell on the Sabbath, it was offered on the Sabbath in the same way as it was offered during the week. The floor of the Temple Courtyard would be washed, for prohibitions of the category of <i>shvut</i> are not observed in the Temple, even when the matter is not necessary for the Temple service. For the prohibitions of <i>shvut</i> are released entirely in the Temple.",
+            "No one would bring their Paschal sacrifices to their homes on the Sabbath. Instead, the first group would depart with their Paschal sacrifices and sit on the Temple Mount. The second group would depart with their Paschal sacrifices and sit on the surrounding rampart. And the third group would stand in their place in the Temple Courtyard. They would all wait until the conclusion of the Sabbath and then everyone would bring their Paschal sacrifice to his home.",
+            "The slaughter of the Paschal sacrifice, pouring its blood on the altar, pressing out its innards, and offering its fats supersede the Sabbath prohibitions. For it is impossible to perform these before the Sabbath, because the sacrifice has a fixed time, as implied by Numbers 9:2 which states that the sacrifice must be brought \"at its appointed time.\" Nevertheless, carrying it through the city, bringing it from outside the Sabbath limits, cutting off its wart with a utensil do not supersede the Sabbath prohibitions, because these activities could be performed before the Sabbath. If, however, he could cut it off by hand on the Sabbath, he may. If it was dried up, he may cut it off, even with a utensil, for the prohibitions defined as <i>shvut</i> do not apply in the Temple at all.<br>Similarly, roasting it and washing out its innards do not supersede the Sabbath prohibitions, because these activities can be performed after the Sabbath.",
+            "If one forgot and did not bring a knife, he should not bring it on the Sabbath. Instead, he should place it between the horns of the lamb or in its wool and spur it on until it brings it to the Temple. There he should consecrate it. Although he is having an animal carry a burden for him on the Sabbath, since he is doing this in an abnormal manner and because of the mitzvah, it was permitted.<br>When does this apply? When he has not consecrated his Paschal sacrifice as of yet or said: \"This is a Paschal sacrifice.\" If, however, he consecrated it, he should not have a knife carried upon it, because he is having work performed by a consecrated animal.<br>Why was a person permitted to consecrate his Paschal sacrifice on the Sabbath? Since the sacrifice has a fixed time, it is permitted to consecrate it on the Sabbath. Similarly, a person may consecrate his festive offering on a festival without any concern.",
+            "When a person slaughters his Paschal sacrifice and it is discovered to have a disqualifying physical blemish or it is <i>treifah</i>. he may slaughter another one whether on the weekday or on the Sabbath. He may proceed and slaughter one hundred one after the other until one is acceptable or until night falls and his offering of the sacrifice is postponed until the Second Pesach, because he was prevented by forces beyond his control."
+        ],
+        [
+            "The Paschal sacrifice should be slaughtered only for the sake of those who were enumerated for partaking of it, as Exodus 13:4 states: \"Everyone... should be enumerated on the lamb.\" The implication is that one should be enumerated on it while it is alive. Those enumerated on a Paschal sacrifice are referred to as \"the members of the company.\"",
+            "When one individual sacrifices a Paschal sacrifice for himself alone, it is acceptable, provided he is capable of partaking of it in its entirety. As an initial preference, an endeavor is made not to sacrifice the Paschal sacrifice for the sake of one individual alone, for Numbers 9:12 states: \"They shall offer it.\"",
+            "The Paschal sacrifice should be slaughtered only for those who are fit to partake of it. If one of the members of the company was a minor, an elder person, or infirm, he may be counted among those for whom the Paschal sacrifice is slaughtered if he is capable of eating an olive-sized portion. If not, he may not be counted among them, as implied by Exodus 12:4: \"A person according to his capacity to eat,\" indicating that he must be fit to partake of it. Even if the company includes 100, if any one of them is not capable of eating an olive-sized portion, he may not be counted among those for whom it is slaughtered.",
+            "A company should not be composed of solely women and servants or minors and servants so that frivolity will not be found among them. A company may, however, be made entirely of women even for the second Paschal sacrifice or entirely of servants. Minors may be counted among the company for whom the Paschal sacrifice is slaughtered, but a company may not be comprised solely of minors, for they are not intellectually mature.<br>Similarly, a company should not be made up solely of the infirm, the elderly, or those in an acute state of mourning. Even though they are capable of eating, since they will eat only a meager amount, it is possible that they will leave over from the Paschal sacrifice and cause it to become unacceptable. If they transgressed and had a Paschal sacrifice slaughtered for such a company, it is acceptable. Similarly, a company should not be made up solely of converts, lest they not be precise concerning it and cause it to be disqualified. If a Paschal sacrifice was slaughtered for such a company, it is acceptable.",
+            "If a Paschal sacrifice was slaughtered for people who were not enumerated upon it or for individuals whom none could eat an olive-sized portion or it was slaughtered for the uncircumcised or those impure, it is unacceptable. If it was slaughtered for one who could partake of it and one who could not partake of an olive-sized portion, for those enumerated on it and for others not enumerated on it, for circumcised and uncircumcised, for the pure and the impure, it is acceptable. Those who are fit to partake of it eat according to law; it is as if he did not have the others in mind.",
+            "If the Paschal sacrifice was slaughtered for the sake of the circumcised, but its blood was cast on the altar for the sake of the circumcised and the uncircumcised, it is unacceptable. The rationale is that casting the blood is more severe, because it is the fundamental dimension of the sacrifice.<br>If he slaughtered it for the circumcised so that the uncircumcised will derive atonement through it, it is unacceptable, because he had the uncircumcised in mind when casting the blood. If he slaughtered it for the sake of those who would partake of it so that its blood would be cast for those who would not partake of it, the Paschal sacrifice is acceptable, but no one fulfills their obligation with it, because the ones who will partake of it were not in mind when the blood was cast.",
+            "When one was healthy at the time the sacrificial animal was slaughtered, but sick at the time its blood was cast or sick at the time of slaughter, but healthy at the time the blood was cast, the sacrificial animal should not be slaughtered, nor its blood cast for him unless he is healthy from the time it was slaughtered until its blood was cast.",
+            "A person may have a sacrificial animal slaughtered for the sake of his son or daughter who are below majority and for his Canaanite servants and maidservants, whether with their consent or without their consent. He may not, however, slaughter for the sake of his son or daughter who are above majority or for the sake of his Hebrew servants and maidservants or for the sake of his wife without their consent. If they were silent and did not protest, they are considered to have consented.",
+            "If one slaughtered a sacrificial animal for the sake of his son or daughter who are below majority and/or for his Canaanite servants and maidservants and they went and had one slaughtered for themselves, they fulfill their obligation by partaking of their master's sacrifice.",
+            "If one slaughtered a sacrificial animal for the sake of his wife, his son or daughter who are above majority and/or for his Hebrew servants and maidservants and they went and had one slaughtered for themselves, there is no greater protest than this. They fulfill their obligation by partaking of their own sacrifice.",
+            "When a woman is living in her husband's home and her father slaughters for her and her husband slaughters for her, she should partake of her husband's. If she was hurrying to go to her father's home on the first festival after her wedding as is the pattern of all women and both her father and her husband slaughtered for her, she should partake of her father's. From this point onward, she should eat at the place she desires, provided it is clear where she desires to eat at the time of slaughter.<br>Similarly, if two guardians sacrifice on behalf of an orphan, the orphan should eat where he desires. When does the above apply? To an orphan below majority. If, however, he is above majority, it is as if he was enumerated on two Paschal sacrifices. And when one enumerates himself on two Paschal sacrifices, he may partake only of the one slaughtered first.",
+            "With regard to a Canaanite servant of two partners, if they are untrusting of each other, suspecting that the other will steal the servant, he should not partake of either of their Paschal sacrifice. If they are not untrusting, he may eat where he desires.",
+            "A person who is half a servant and half free, he should not partake of his masters, nor of his own until he attains his freedom.",
+            "To what extent can people be enumerated on a Paschal sacrifice? Until there is an olive-sized portion for each one.<br>One may be enumerated upon it and remove himself from it until it is slaughtered. Once it is slaughtered, he may not remove himself from it, for it was already slaughtered on his behalf.<br>The following rules apply when some people were enumerated on a sacrificial animal and others came and enumerated themselves on the same animal. If there is an olive-sized portion for the first, they may partake of it and are exempt from bringing a second Paschal sacrifice. The later ones who were added until there was not an olive-sized portion for each person should not partake of it and are obligated to offer a second Paschal sacrifice.",
+            "When a person enumerates others on his portion of the Paschal sacrifice without the other members of his company knowing, the members of the company are entitled to give him his portion after it was roasted at the time when the sacrifice is eaten. The members of the company partake of their portion and he eats together with the others whom he enumerated in a second company.<br>Similarly, if one of the members of a company is a glutton, the members of the company are permitted to remove him and give him his portion which he will eat in his own company. If he is not a glutton, they may not divide."
+        ],
+        [
+            "The following rules apply when a person tells his servant: \"Go and sacrifice a Paschal sacrifice for me.\" Even though his master usually slaughters a lamb every year and the servant slaughtered a goat - or his master would usually slaughter a goat and he went and slaughtered a lamb, the master may partake of it, since he did not explicitly say: \"Slaughter this particular type.\"<br>If the servant went and slaughtered both a kid and a lamb, the master may not partake of either of them. Instead, they should be taken to the place where sacrifices are burnt, because one may not be enumerated on two Paschal sacrifices. If, however, it was a king or queen who told his servant to sacrifice an animal for him and the servant slaughtered a kid and a lamb, the king or queen may partake of the one slaughtered first. This leniency was granted to placate the king.",
+            "When one tells his agent: \"Go out and slaughter a Paschal sacrifice for me\" and establishes that he wants either a kid or a lamb slaughtered, but the agent forgot what the principal told him, the agent should slaughter both a kid and a lamb and say: \"If the principal told me to slaughter a kid, the kid should be his and the lamb, mine. If he told me to slaughter a lamb, the lamb should be his and the kid, mine.\"<br>In such a situation, if the principal also forgot what he told the agent, both animals should be taken to the place where sacrifices are burnt. If the principal forgot before the blood was cast on the altar, they are obligated to bring a second Paschal sacrifice. If he forgot after the blood was cast on the altar, he is exempt from bring a second Paschal sacrifice.<br>The same also applies if one tells a Canaanite servant: \"Go and slaughter a Paschal sacrifice for me,\" and he established the type of sacrifice he desired and the servant forgot what his master told him, provided the shepherd of his master gives him a kid and a lamb and tells him: \"Slaughter both of them so that you will have slaughtered one according to the instructions of your master. And one shall be yours on the condition that your master has no portion in it.\" If the shepherd does this, it will be possible for the servant to make the stipulation described above.",
+            "The following rules apply if the members of a company tell a person: \"Go and slaughter a Paschal sacrifice for us,\" and he tells them: \"And you should slaughter for me.\" If they slaughtered an animal and he slaughtered an animal, they should eat from the animal slaughtered first and the one slaughtered last should be taken to the place where sacrifices are burnt.",
+            "The following laws apply when the animal designated as a Paschal sacrifice of a company is lost and they tell one of the members of the company: \"Go, search for it, and slaughter it for us.\" He went, found the Paschal sacrifice that was lost, and slaughtered it and they took another animal for a Paschal sacrifice and slaughtered it. If his was slaughtered first, he partakes of his sacrifice and they partake of it with him and the second one should be burnt. If theirs was slaughtered first, they should partake of their sacrifice and he should partake of his own. If it is not known which was slaughtered first or they were both slaughtered at the same time, he should partake of his own, but they should not eat with him. Their sacrifice should be taken to the place where sacrifices are burnt, but they are exempt from bringing a second Paschal sacrifice.",
+            "The following laws apply when the agent told the members of the company who sent him to search for the Paschal sacrifice that was lost and to slaughter it: \"If I come late, slaughter a Paschal sacrifice for me,\" and then he went and found the lost animal and slaughtered it, but they also took another animal for a Paschal sacrifice and slaughtered it. If theirs is slaughtered first, they should partake of their own and he should eat with them. The second one should be burnt. If his is slaughtered first, he should partake of his own and they should partake of their own. If it is not known which was slaughtered first or they were both slaughtered at the same time, they should partake of theirs, but he does not partake of it with them. His sacrifice should be taken to the place where sacrifices are burnt, but he is exempt from bringing a second Paschal sacrifice.",
+            "The following laws apply if the Paschal sacrifice of a company was lost and the Paschal sacrifice of an individual was lost. He told them: \"Go, search for it, and slaughter for me\" and they told him: \"Go, search for it, and slaughter for us.\" If he went, found the lost animal, and slaughtered it and they went, found the lost animal, and slaughtered it, they should all eat from the first one slaughtered and the second should be burnt. If it is not known which was slaughtered first or they were both slaughtered at the same time, they should both be burnt and they are all exempt from bringing a second Paschal sacrifice.<br>If he went to search for the lost animal and they went to search for the lost animal, but they did not tell each other anything, neither one has any responsibility to the other. Since they said nothing explicitly and did not tell each other anything, this applies even if, in their hearts, they had the intent that each one would slaughter for the other and there were gestures and other matters from which it could be assessed that they all agreed that whoever finds the lost animal should slaughter for the sake of the other.",
+            "The following rules apply when the Paschal sacrifices of two companies become intermingled before they are slaughtered. One company takes one lamb from the mixture and the other takes the second. One of the members of one company should go to the other and one of the members of the second company should go the first. Each of the companies say to the person who came to join them: \"If this Paschal sacrifice is ours, you are removed from your Paschal sacrifice and enumerated on ours. If, however, this Paschal sacrifice is yours, we are removed from our Paschal sacrifice and enumerated on yours.\"<br>Similarly, if there were five groups with at least five persons in each or ten groups of at least ten, a member of every company is taken to each other company and such stipulations are made. Afterwards, they slaughter the sacrificial animals.",
+            "When the Paschal sacrifices of two individuals become intermingled, one should take one of the Paschal sacrifices that are intermingled and the other should take the other. One should add another outsider to his Paschal sacrifice and the other should add an outsider, so that there be two companies. Afterwards, one of the two will go to the others and one of the others will go to the one and each one will stipulate with the person who came to him from the other company. Each should say: \"If this Paschal sacrifice is mine, you are removed from your Paschal sacrifice and enumerated on mine. If, however, this Paschal sacrifice is yours, I am removed from our Paschal sacrifice and enumerated on yours.\" Thus no one has lost anything.",
+            "When the hides of the Paschal sacrifices of five companies become intermingled and a disqualifying growth was discovered on the hide of one of them, all the sacrifices must be taken to the place where sacrifices are burnt. If they were intermingled before the blood was cast on the altar, they are all obligated to bring the second Paschal sacrifice.<br>If, however, the sacrificial animals became intermingled after the blood was cast, they are exempt from bringing the second Paschal sacrifice. For if they would offer a second Paschal sacrifice, the ones who offered an acceptable sacrifice on the first Pesach will be bringing non-sacrificial animals to the Temple Courtyard. If they would all be enumerated on one Paschal sacrifice, it would be slaughtered for those who are not obligated. That is equivalent to having it sacrificed for the sake of those who were not enumerated upon it. If each one of them brought a sacrifice for the second Paschal sacrifice and made a stipulation saying: \"If it is not a Paschal sacrifice, it should be considered as a peace-offering,\" that is undesirable. For the blood of the Paschal sacrifice is poured on the altar, while the blood of a peace-offering is dashed and, as an initial preference, blood that should be dashed should not be poured. Hence they are exempt from a second Paschal sacrifice."
+        ],
+        [
+            "We already explained in <i>Hilchot Pesulei HaMukdashim</i> that a Paschal sacrifice is slaughtered only for the sake of a Paschal sacrifice and only for the sake of its owners. If it was slaughtered for the sake of another type of sacrifice, it is unacceptable.<br>When a person slaughters a Paschal sacrifice for the members of a company and, at a later time, told them: \"That Paschal sacrifice that I slaughtered for you was not slaughtered with the proper intent,\" they should rely on his words if they consider him trustworthy. If not, according to the letter, his word is not accepted. If one desires to be stringent with himself and bring a second Paschal sacrifice, he is praiseworthy.",
+            "When the meat of the Paschal sacrifice becomes impure and one becomes aware of this before the blood is poured on the altar, it should not be poured on the altar even though the fats and organs are pure. The rationale is that the Paschal sacrifice is offered only with the intent that it be eaten. If the blood is poured on the altar, it is not acceptable.<br>If one does not become aware until the blood was poured, it is acceptable. For the High Priest's forehead plate generates appeasement for blood offered unintentionally when meat became impure, but it does not generate appeasement for intentional violation.<br>If a portion of the limbs of the Paschal sacrifice become impure, he should burn those which became impure and partake of those which are pure. If the fats and organs become impure while the meat is intact, the blood should be poured and the meat eaten in the evening.<br>If the owners become impure after the Paschal sacrifice was slaughtered, the blood should not be poured. If it is poured, it is not acceptable. Therefore they are obligated to bring a second Paschal sacrifice. For the High Priest's forehead plate does not generate appeasement for bodily impurity unless the person became impure due to \"impurity likened to the depths,\" as we explained in <i>Hilchot Bi'at HaMikdash</i>.",
+            "When a Paschal sacrifice was taken out of Jerusalem or it became impure on the fourteenth of Nisan, it should be burnt immediately. When the owners became impure, died, or remove themselves - even if they became impure or died before the blood was poured on the altar - it should be left overnight and burnt afterwards.<br>This is the general principle: Whenever there is a disqualifying factor involving the actual body of the sacrifice, it should be burnt immediately. If the disqualifying factor involves the blood or the owners, it should be left overnight and then burnt. Therefore if it was slaughtered after it was known that the owners removed themselves from the sacrifice, died, or became impure and thus their obligation was postponed until the second Pesach, their first Paschal sacrifice should be burnt immediately.<br>When does the statement that the Paschal sacrifice should be burnt if the owners become impure apply? When all of the members of the company become impure. If, however, only some of them become impure, those who remain pure acquire the portions of those who became impure. Even if those who became impure incurred their impurity after they began eating, those who were pure who did not begin eating as of yet, acquire their portion.<br>If, however, all of them began eating and some of them became impure, those who remain pure do not acquire the portions of those who became impure. Instead, those who remain pure should partake of their portions and the portions of those who became impure should be burnt. This also applies if a portion of the owners died.<br>If the Paschal sacrifice became impure after those impure began eating, those who remained pure acquire their portions. If, however, they all had begun to eat and some of them became impure, those who remained pure do not acquire the portions of those who became impure. Instead, those who remained pure should eat their own portion and the portions of those who became impure should be burnt. These same laws apply if some of those enumerated on the sacrifice died.<br>If the entire Paschal sacrifice or its majority becomes impure, it should be burnt in front of the Temple in the presence of everyone to embarrass its owners, so that in the future they will show greater care. It should be burnt with wood designated for the altar so that suspicion about them will not be aroused and it be said: \"They stole wood designated for the altar.\" Therefore if they burn it with straw and reeds and desire to burn it with their own straw, they may.<br>If less than half of it became impure, and similarly, any meat left over from the Paschal sacrifice, should be burnt in their own courtyards from their own wood. Wood designated for the altar should not be used, so that it will not remain in their possession and they misappropriate it.",
+            "If one set aside a female animal for his Paschal sacrifice or a male animal in its second or third year of life, it should be allowed to pasture until it contracts a disqualifying blemish. Then it should be sold and a Paschal sacrifice brought with the proceeds of the sale. If it did not contract a blemish until after he offered his Paschal sacrifice, he should bring a peace-offering with the proceeds of the sale.",
+            "When a person sets aside a Paschal sacrifice and dies, his son should not bring it afterwards as a Paschal sacrifice, but as a peace-offering. If the son was enumerated on the Paschal sacrifice together with his father, he may bring it as a Paschal sacrifice.<br>When does the above apply? When his father dies after midday on the fourteenth of Nisan. If, however, he died before midday on the fourteenth, the son is deferred to the second Pesach, because he is in the acute state of <i>onain</i> mourning, as will be explained. He should bring this animal as a Paschal sacrifice on the second Pesach.",
+            "The following laws apply if a person's Paschal sacrifice was lost and then he found it after he set aside another Paschal sacrifice and they are both standing before him. He should sacrifice whichever one he desires for the sake of a Paschal sacrifice and the other should be offered as a peace-offering.<br>If he finds it after he slaughtered another animal as a Paschal sacrifice, the one that he found should be offered as a peace-offering. Similarly, if he transferred the holiness of the animal he found after the slaughter of its replacement, the animal unto which the holiness was transferred should be sacrificed as a peace-offering. If, however, he found it before the other he set aside was slaughtered, different rules apply. Since the animal that was found is fit to be offered as a Paschal sacrifice and it is fit to be offered as a peace-offering, as explained above, if he transferred the holiness of the animal that was found whether before the slaughter of the one designated in its place or afterwards, the animal to which its holiness is transferred is not sacrificed. Instead, it is left to pasture until it contracts a blemish. Then a peace-offering is brought with the proceeds of its sale.",
+            "An animal designated as a Paschal sacrifice that becomes more than a year old or a peace-offering brought from an animal that was originally designated as Paschal sacrifice is considered as a peace-offering in all contexts. It requires <i>semichah</i>, accompanying offerings, and the waving of the breast and thigh. These requirements do not apply with regard to the Paschal sacrifice.",
+            "When an animal designated as a Paschal sacrifice becomes intermingled with animals designated as peace-offerings, they should all be brought as peace-offerings. If it became intermingled with an animal designated as another type of offering, the two should be allowed to pasture until they contract disqualifying physical blemishes. An animal equivalent to the value of the more expensive of the two should be brought for each type of sacrifice and the owner should forfeit the remainder from his resources, as explained in <i>Hilchot Pesulei HaMukdashim</i>.<br>If a Paschal sacrifice becomes intermingled with firstborn animals, they should be allowed to pasture until they contract disqualifying physical blemishes and then they should be eaten according to the laws pertaining to a blemished firstborn animal. And he should bring an animal equivalent to the most valuable one in the mixture and say: \"Wherever the Paschal sacrifice is, its holiness should be transferred to this animal.\" That animal should be brought as a peace-offering if his Paschal sacrifice was already offered.",
+            "When one sets aside an animal for a Paschal sacrifice before he converts and then converts or a Canaanite servant sets one aside before he is freed and then he is freed, or a child sets one aside before he manifests signs of physical maturity and then he manifests them, he may offer it for the sake of a Paschal sacrifice. The rationale is that living animals are not deemed unacceptable forever, as explained in <i>Hilchot Pesulei HaMukdashim</i>.",
+            "If one set aside money for his Paschal sacrifice and there was some left over, he should use the remainder for a peace-offering. If someone enumerates others on his Paschal sacrifice and festive offering, the money he takes from them for their portion is considered as ordinary funds. Even though this one set aside a lamb for his Paschal sacrifice and this one set aside money, and then one took that money and enumerated the other on his Paschal sacrifice, the money is considered as ordinary funds. For the Jews consecrated their Paschal sacrifices and festive offerings and the money for their Paschal sacrifices and festive offerings with this stipulation.",
+            "The wood used for roasting the Paschal sacrifice is equivalent to the Paschal sacrifice. Similarly, the <i>matzah</i> and bitter herbs, since they are necessary elements for the Paschal sacrifice, are equivalent to the Paschal sacrifice. If one took money from the money for the Paschal sacrifice from someone who was enumerated with him to enumerate him on the <i>matzah</i> and the bitter herbs or so that he will own a portion of the wood used to roast it, the money is considered as ordinary funds."
+        ],
+        [
+            "When someone was impure at the time of the slaughter of the Paschal sacrifice and the Paschal sacrifice could not be slaughtered for him, was \"on a distant way,\" he was prevented because of other reasons, or inadvertently failed to offer the first Paschal sacrifice, he should bring a Paschal sacrifice on the fourteenth of the second month in the afternoon. Slaughtering this Paschal sacrifice is an independent positive commandment and supersedes the Sabbath prohibitions. For the second Pesach is not compensation for the first, but an independent festival. Therefore one is liable for <i>karet</i> for failing to bring the sacrifice.",
+            "What is implied? If a person inadvertently or because of forces beyond his control failed to offer the first Paschal sacrifice, if he intentionally refrained from offering the second, he is liable for <i>karet</i>. If he inadvertently did not offer the second Paschal sacrifice or was held back due to forces beyond his control, he is exempt from <i>karet</i>. If he intentionally did not offer the first Paschal sacrifice, he may offer the second. If he did not offer the second Paschal sacrifice, even if his lapse was unintentional, he is liable for <i>karet</i>. The rationale is that he did not offer God's sacrifice at the appointed time and was willful in his omission. If, however, he was impure or \"on a distant way\" and did not offer the first Paschal sacrifice, he is not liable for <i>karet</i> even though he willfully did not bring the second. The rationale is that on the first Pesach, he was already exempt from <i>karet</i>.",
+            "When someone was \"on a distant way\" on the fourteenth of Nisan, but the Paschal sacrifice was nevertheless sacrificed on his behalf and the blood was poured on the altar for him, it is not accepted and he is obligated to offer a second Paschal sacrifice even though he came in the evening.",
+            "When a person is impure, but could purify himself to partake of the first Paschal sacrifice, and yet refrains from immersing himself and instead, remains in a state of impurity until the time for offering the sacrifices passes, he is considered as having intentionally failed to sacrifice the first Paschal sacrifice. This ruling also applies to an uncircumcised person who does not circumcise himself until the time for the sacrifice passes. Therefore if these individuals do not offer the second Paschal sacrifice - even if their failure to do so is inadvertent - they are liable for <i>karet</i>.",
+            "Just as the failure to circumcise oneself holds a person back from offering the Paschal sacrifice, so too, the failure to circumcise one's children below the age of majority and the failure to circumcise all of one's Canaanite servants, whether above majority or below majority, holds him back, as Exodus 12:48 states: \"He shall circumcise all males, then he will draw close to offer it.\" If one offered the Paschal sacrifice before circumcising the above individuals, the Paschal sacrifice is invalidated.<br>Similarly, the immersion of one's Canaanite maidservants in a <i>mikveh</i> for the sake of servitude holds one back from offering the Paschal sacrifice. This matter is part of the received tradition: immersion for maidservants is equivalent to circumcision for servants.",
+            "The circumcision of his servants and the immersion of his maidservants does not prevent a minor from being enumerated on a Paschal sacrifice, as indicated by <i>ibid.</i>:44: \"Any servant of a man.\" This excludes a minor.",
+            "A convert who converts between the first Pesach and the second Pesach and similarly, a child who comes of age between these two holidays are obligated to offer the second Paschal sacrifice. If one slaughtered the first Paschal sacrifice for the sake of the minor, the minor is exempt from bringing the second sacrifice.",
+            "When the obligation of women is postponed until the second Pesach, whether because of forces beyond their control, inadvertent omission, impurity, or because they were \"on a distant way,\" offering the second Paschal sacrifice is optional for them. If they desire, they may have the offering slaughtered; if they do not desire, they don't. Therefore one should not slaughter a Paschal sacrifice only for women when the second Pesach falls on the Sabbath. If, however, a woman is part of the company offering a second Paschal sacrifice, it is permitted.<br>What is meant by the term \"on a distant way\" which exempts a person from bringing a Paschal sacrifice? Fifteen <i>mil</i> outside the walls of Jerusalem.",
+            "If one was fifteen <i>mil</i> or more outside of Jerusalem at the appearance of the sun on the fourteenth of Nisan, he is considered to be \"on a distant way.\" If he was closer than this, he is not considered to be \"on a distant way,\" because he could reach Jerusalem after midday while walking comfortably by foot.<br>If he journeyed and did not reach Jerusalem in time, because he was held back by a press of animals or he was in Jerusalem, but was infirm in his legs and did not reach the Temple Courtyard until the time for the offering of the sacrifice passed, he is considered as having been held back by forces beyond his control, but not \"on a distant way.\"<br>If someone was imprisoned outside the walls of Jerusalem and was promised to be released in the evening, the offering may be slaughtered on his behalf and when he is released in the evening, he may partake of it.<br>When does the above apply? When he was imprisoned by Jews. If, by contrast, he was imprisoned by gentiles, the Paschal sacrifice should not be slaughtered on his behalf until he is released. If, however, it was slaughtered on his behalf and he was released, he may partake of it. If he was not released, he is exempt from bringing a second Paschal sacrifice, since the sacrifice was slaughtered on his behalf.<br>Similar laws apply when a Paschal sacrifice was slaughtered for a person in the acute state of <i>onain</i> mourning, for an invalid, or for an elderly person who could have partaken of the sacrifice who became impure after the blood was poured on the altar and thus they are no longer able to partake of it. They are exempt from offering the second Paschal sacrifice."
+        ],
+        [
+            "Which impure individuals are prevented from offering until the second Pesach? Anyone who cannot partake of the Paschal sacrifice on the fifteenth of Nisan because of his impurity, e.g., <i>zavim</i>, <i>zavot</i>, <i>niddot</i>, women impure because of childbirth, and those who were intimate with a women in the <i>niddah</i> state. By contrast, those who are impure because they touched an animal corpse, a dead crawling animal, and the like on the day of the fourteenth of Nisan, should immerse themselves and the Paschal sacrifice should be sacrificed on their behalf after they immerse themselves. In the evening, when the day of their impurity is concluded, they may partake of the Paschal sacrifice.",
+            "When the seventh day of the purification process of one who is impure because of contact with a human corpse falls on the fourteenth of Nisan - even though he has immersed himself and had the ashes of the red heifer sprinkled upon him and thus he is fit to partake of sacrificial foods in the evening - the Paschal sacrifice should not be slaughtered for him. His offering is postponed until the second Pesach. This is derived from Numbers 9:6 \"And the men who were impure because of a human corpse and were not able to offer the Paschal sacrifice on that day.\" According to the Oral Tradition, it was taught that this occurred on the seventh day of their purification process. This is what they were asking: Should the Paschal sacrifice be slaughtered for them and they would partake of it in the evening? Moses explained to them that it should not be slaughtered for them.<br>When does the above apply? When one became impure because of one of the types of impurity for which a Nazirite would be required to shave. If, however, one became impure because of other types of impurity resulting from contact with a corpse for which a Nazirite is not required to shave, the Paschal sacrifice may be slaughtered for him on the seventh day of his purification process after he immersed himself and had the ashes of the red heifer sprinkled upon him. In the evening, when the day of his impurity is concluded, he may partake of the Paschal sacrifice.",
+            "When a <i>zav</i> experiences two discharges and then counts seven clean days and immerses on the seventh day, the Paschal sacrifice may be sacrificed on his behalf and he may partake of it in the evening. If he experienced a <i>zav</i> discharge after the blood was cast on the altar, he is exempt from bringing the second Paschal sacrifice.<br>Similarly, a woman who is watching a day because of a discharge on the previous day may immerse on the day she is watching, as explained in the laws of forbidden relations. The Paschal sacrifice may be slaughtered on her behalf and she may partake of it in the evening. If she experiences uterine bleeding after the blood of the Paschal sacrifice was cast on the altar, she is exempt from bringing the second Paschal sacrifice.<br>A Paschal sacrifice is not slaughtered on behalf of a woman who is impure because of menstrual bleeding on her seventh day of impurity. For she may not immerse herself until the night of the eighth day and she is not fit to partake of sacrificial meat until the night of the ninth day.",
+            "When the day when one of those requiring atonement may bring his sacrifice falls on the fourteenth of Nisan, one may slaughter the Paschal sacrifice on their behalf. Their sacrifices may be offered on the fourteenth of Nisan, whether before the Paschal sacrifice is slaughtered or afterwards. They may partake of their Paschal sacrifices in the evening.<br>We do not slaughter the Paschal sacrifice on their behalf until they entrust their sacrifices required to regain purity to the court, lest they be negligent and fail to offer them.",
+            "When the eighth day of the purification process of a person suffering from <i>tzara'at</i> falls on the fourteenth of Nissan, but he experiences a seminal emission that day, he may immerse himself, enter the Women's Courtyard, and bring his sacrifices. Although a person who immersed on a particular day is forbidden from entering the Temple Courtyard that day, as was explained in <i>Hilchot Bi'at HaMikdash</i>, since this is the day that the Paschal sacrifice is to be offered at its appointed time, a positive commandment whose omission is punishable by <i>karet</i> comes and supersedes a Rabbinic commandment.",
+            "When the seventh day of the purification process of one who became impure due to contact with a human corpse falls on the Sabbath, the ashes of the Red Heifer are not sprinkled upon him until the following day. Even if his seventh day falls on the thirteenth of Nisan which is a Sabbath, the sprinkling of the ashes should be postponed until the fourteenth. The ashes should be sprinkled upon him, but the Paschal sacrifice should not be slaughtered on his behalf, as we explained. Instead, his offering is postponed and he brings the second Paschal sacrifice.<br>One might argue: The prohibition against sprinkling the ashes on the Sabbath was instituted as a <i>shvut</i> and the failure to bring the Paschal sacrifice is punishable by <i>karet</i>. How then could the Sages uphold their prohibition in the face of a prohibition punishable by <i>karet</i>? In resolution, it can be explained that the day on which he is forbidden to have the ashes sprinkled upon him is not the time when the sacrifice punishable by <i>karet</i> is obligated to be brought. Therefore they upheld their words as instituted, even though this matter will lead to it having to stand in a place punishable by <i>karet</i>.",
+            "When an uncircumcised Jew circumcises himself on the day before Pesach, the Paschal sacrifice may be slaughtered on his behalf after his circumcision. The Paschal sacrifice should not, by contrast, be slaughtered on behalf of a convert who converted on the fourteenth of Nisan and circumcised himself and immersed in a <i>mikveh</i>, for he may not partake of the sacrifice in the evening. He is like one who departs from a grave who requires seven days of purification and then can he become pure. This is a decree lest this convert become impure due to contact with a corpse in the following year on the fourteenth of Nisan and immerse himself and seek to partake of the Paschal sacrifice in the evening, saying: \"Last year, the Jews did this for me, when I circumcised myself and immersed, and partook of the Paschal sacrifice in the evening.\"<br>Behold, this decree is of Rabbinic origin and the failure to bring the Paschal sacrifice is punishable by <i>karet</i>. How then could the Sages uphold their prohibition in the face of a prohibition punishable by <i>karet</i> on the day of the sacrifice which is the fourteenth of Nisan? The rationale is that the convert is not obligated in the observance of mitzvot until he circumcises himself and immerses himself in a <i>mikveh</i>. He should not immerse himself until he becomes healed from the circumcision, as we explained with regard to the concept of conversion. Therefore they upheld their words in this instance, because this person who circumcised himself should not have immersed until he was healed. Thus he would not have incurred an obligation to bring the Paschal sacrifice at all.",
+            "If a person came through a <i>beit hapras</i>, he should proceed and sift, proceed and sift. If he did not find a bone and did not contract impurity, he should slaughter and partake of his Paschal sacrifice, even though he walked in a <i>beit hapras</i>. The rationale is that the impurity of a <i>beit hapras</i> is a Rabbinic institution, as will be explained in <i>Hilchot Tum'at Meit</i>, and the Sages did not uphold their decree in the face of an obligation punishable by <i>karet</i>, as we explained. Similarly, a <i>beit hapras</i> that was trod upon is pure with regard to bringing a Paschal sacrifice.",
+            "A person in the acute state of <i>onein</i> mourning is fit to partake of the Paschal sacrifice in the evening. The rationale is that the restrictions of <i>aninut</i> at night are Rabbinic in origin and our Sages did not uphold their decree in the face of an obligation punishable by <i>karet</i>. Instead, the Paschal sacrifice should be slaughtered on his behalf. He must immerse and afterwards partake of it. The immersion is necessary so that he makes a distinction from the state of <i>aninut</i> and does not divert his attention.<br>When does the above apply? When the deceased for whom he must mourn passes away after midday on the fourteenth of Nisan and thus he was already obligated to bring the Paschal sacrifice. If, however, the deceased passed away before midday, the Paschal sacrifice should not be slaughtered on his behalf. Instead, his offering is postponed until the second Pesach. If, however, the Paschal sacrifice was slaughtered on his behalf and the blood poured on the altar, he should immerse himself and partake of it in the evening.<br>If the deceased relative passed away on the thirteenth of Nisan and was buried on the fourteenth, on the day of the burial, he must observe <i>aninut</i> according to Rabbinic decree and that decree does not encompass the night following the fourteenth. Therefore one may slaughter the Paschal sacrifice on his behalf. He should immerse and partake of it and other sacrifices in the evening. The day when one hears of a close relative's death and the day when one gathers the bones of one's dead is equivalent to the day of burial. Therefore if one had the bones of his dead gathered on the fourteenth of Nisan or heard that a close relative died, the Paschal sacrifice may be slaughtered on his behalf. He immerses himself and may partake of sacrificial food in the evening.",
+            "When a person is digging in a mound from an avalanche in search of the body of a deceased person, the Paschal sacrifice should not be slaughtered on his behalf, lest he find a corpse in the mound and he be impure at the time of slaughter. If the Paschal sacrifice was slaughtered on his behalf and a corpse was not found, he may partake of the sacrifice in the evening.<br>The following rules apply if the corpse was discovered after the blood was poured on the altar. If it became known to him that he was certainly impure at the time the blood was poured, e.g., the mound was round, he is obligated in the second Paschal sacrifice. If the matter is in doubt, i.e., maybe he was not standing over the impurity at the time the blood was poured and did not become impure until afterwards, he is exempt from the second Paschal sacrifice.",
+            "The following rules apply when a person journeyed on a road and later a corpse was discovered lying across the width of the road. If the corpse could be deemed as the impurity likened to the depths, even though the person is considered as impure with regard to <i>terumah</i>, he is considered as pure with regard to the Paschal sacrifice. He may slaughter and partake of the Paschal sacrifice even though it is possible that he touched the corpse. Since the impurity is likened to the depths, he is pure with regard to the Paschal sacrifice. Even though the corpse is intact and extends from one end of the path to the other, he may offer his Paschal sacrifice unless he knows with certainty that he became impure because of it.<br>When does the above apply? When he was walking on foot, for it is possible that he did not touch it. If, however, he was riding on a beast or carrying a burden, he is impure even though it is impurity likened to the depths, for it is impossible that he will not have touched, moved, or stood over the corpse. We have already explained impurity likened to the depths in <i>Hilchot Nizirut</i>.",
+            "When a person offered the Paschal sacrifice under the presumption that he was pure and afterwards, it was discovered that he was impure due to impurity likened to the depths, he is not obligated in the second Paschal sacrifice. This is a law conveyed by the Oral Tradition. If, however, it becomes known to him that he was impure due to impurity that was known, he is obligated in the second Paschal sacrifice.",
+            "When a person contracted impurity from a human corpse and had the ashes of the red heifer sprinkled upon him on the third and seventh day [as required], but on his seventh day he unknowingly became impure because of a grave \"likened to the depths\" and brought a Paschal sacrifice under the presumption that he was pure and afterwards, he discovered that he had contracted the impurity \"likened to the depths,\" he is not obligated in the second Paschal sacrifice, for once he immersed himself on the seventh day, his initial impurity ceased. If, however, he had contracted the impurity \"likened to the depths\" on the sixth day of his impurity and without knowing, he brought a Paschal sacrifice, he is obligated in the second Paschal sacrifice. The rationale is that a person who is impure must operate under the presumption that he is impure until he has definitely become pure, because there is a basis for the presumption of his impurity."
+        ],
+        [
+            "The following rules apply when there were many individuals who were ritually impure due to contact with a human corpse on the first Pesach. If they were the lesser portion of the Jewish people, their offering is postponed to the second Pesach like other impure individuals. If, however, the majority of the Jewish people were impure due to contact with a human corpse or the priests or the sacred utensils were impure due to contact with a human corpse, their offering is not postponed. Instead, they should all offer the Paschal sacrifice in a state of ritual impurity, those ritually impure together with those who are pure.<br>This is derived from Numbers 9:6 which states: \"And the men who were impure because of contact with the corpse of a human soul.\" Implied is that the offerings of individuals are postponed until the second Pesach, but those of the community are not postponed. This concept applies only with regard to the ritual impurity associated with a human corpse, as explained in <i>Hilchot Bi'at HaMikdash</i>.",
+            "If the Jewish people were half ritually pure and half impure, they should all offer the sacrifice on the first Pesach. Those who are pure offer the sacrifice by themselves in a state of ritual purity and those who are impure offer it by themselves in a state of impurity and partake of it in impurity. If the impure outnumbered the pure even by one, they should all offer it in impurity.",
+            "If the men were half impure due to contact with a human corpse and half pure and when you count the women together with the men, the majority will be pure, those who are pure should offer the first Paschal sacrifice. Those who are impure do not bring neither the first Paschal sacrifice or the second. They do not bring the first, because they are the lesser portion of the people. And they do not bring the second, because the women's offering of the second Paschal sacrifice is a matter of choice. Thus the impure persons are merely half the people and half the people do not bring the second Paschal sacrifice.",
+            "If the majority of the Jewish people were <i>zavim</i>, afflicted by <i>tzara'at</i>, or had relationships with <i>niddot</i> and the lesser portion were impure due to contact with a human corpse, those impure because of contact with a corpse should not offer the first Paschal sacrifice, because they are the lesser portion of the people. Nor do they offer the second, because individuals do not bring the second except at the time the majority of the people offered the first Paschal sacrifice. In this instance, since the majority of the Jewish people did not offer the first Paschal sacrifice, the lesser portion who are impure because of contact with a corpse should not bring the second Paschal sacrifice.",
+            "If the majority of the Jewish people were impure because of contact with a human corpse and a lesser portion were <i>zavim</i> and the like, those who are impure because of contact with a corpse offer the first Paschal sacrifice, and those who are <i>zavim</i> and the like do not offer either the first Paschal sacrifice or the second. They do not offer the first, because the restrictions against offering in a state of impurity were suspended with regard to communal offerings only for those impure due to contact with a human corpse. Nor do they bring the second, because a second Paschal sacrifice is brought only when the first was brought in a state of ritual purity. If the first was brought in a state of impurity, there is no second offering.",
+            "The following laws apply when a third of the Jewish people were pure, a third were <i>zavim</i> and the like, and a third were impure because of contact with a human corpse. Those who were impure because of contact with a corpse should not offer the first Paschal sacrifice, nor the second. They do not offer the first, because they are the lesser portion when compared to the aggregate of those who are pure and the <i>zavvim</i>. They should not offer the second, because the lesser portion of the people offered the first, as we explained.<br>How do we calculate whether the majority of the people are impure or pure? We do not make a calculation of all those who seek to partake of it, because it is possible that 20 people will be enumerated on one Paschal sacrifice and they will send it with one person to slaughter it on their behalf. Instead, we calculate all of those who seek to enter the Temple Courtyard while they are outside. Before the first group enters the Temple Courtyard, the calculation is made.",
+            "When an individual becomes impure because of a questionable situation regarding ritual impurity in a private domain, as will be explained in the appropriate place, his offering is postponed until the second Pesach. When the majority of the Jewish people become impure because of a questionable situation in a private domain, they should all offer it in a state of impurity.",
+            "When the Paschal sacrifice was offered in a state of impurity, it should also be eaten in a state of impurity, for from the outset, it was brought only to be eaten. It may not be eaten by all those who are impure, only by those impure because of contact with a human corpse. For them, this impurity is suspended. This also applies to those impure because of contact with other sources of impurity.<br>Those who are impure because of an impurity that results from a physical condition, e.g., <i>zavvim, zavot, niddot,</i> women after childbirth, those afflicted by <i>tzara'at,</i> should not partake of it. If, however, they do partake of it, they are exempt. According to the Oral Tradition, we learned that when a sacrifice is eaten by those who are pure, those who are impure are liable for partaking of it in impurity. When it is eaten by those who are impure, there is no liability for partaking of it in impurity. Even if those who are impure because of contact with a human corpse partook of the fats and organs to be offered on the altar, they are exempt.<br>When does the statement that a Paschal sacrifice may be eaten while ritually impure apply? When the people became impure before the blood was poured on the altar. If, however, they became impure after the blood was poured, it should not be eaten.",
+            "If the Paschal sacrifice was slaughtered in a state of ritual purity and the majority of the Jewish people became impure before its blood was poured on the altar, the blood should be poured on the altar, but the Paschal sacrifice should not be eaten. This is a Rabbinical decree lest the majority of the people become impure after the blood was poured in a following year and it be eaten in a state of impurity.<br>The following rules apply if the sacred utensils were impure because of [contact with a dead crawling animal or the like. Although the sacred utensils do not cause the persons to become impure, as will be explained in the appropriate place, since they cause the meat to become impure, the Paschal sacrifice should only be brought by those who are pure and it should be eaten, even though it is impure. It is preferable that it be eaten when the meat is impure thus superseding only an ordinary negative prohibition than it be eaten by individuals whose bodies are impure. That would be a prohibition punishable by <i>karet</i>, as explained in <i>Hilchot Pesulei HaMukdashim</i>."
+        ],
+        [
+            "Partaking of the meat of the Paschal sacrifice on the night of the fifteenth of Nisan is a positive commandment, as Exodus 12:8 states: \"And you shall eat the meat on this night, roasted on the fire. With <i>matzot</i> and bitter herbs shall you eat it.\"",
+            "<i>Matzah</i> and bitter herbs are not indispensable elements of the mitzvah. If one did not find <i>matzah</i> or bitter herbs, he fulfills his obligation by eating the meat of the Paschal sacrifice alone. There is no mitzvah to partake of bitter herbs without the Paschal sacrifice, as implied by Numbers 9:11: \"Eat it with <i>matzot</i> and bitter herbs.\"",
+            "The optimum manner of performing the mitzvah is to partake of the Paschal sacrifice in a manner leading to satiation. Therefore if one sacrificed festive peace-offerings on the fourteenth of Nisan, one should partake of them first and then partake of the meat of the Paschal sacrifice to be satiated from the festive offering. Even if one does not eat more than an olive-size portion, he fulfills his obligation.<br>Similarly, partaking of the second Paschal sacrifice on the fifteenth of the month of Iyar is a positive commandment, as stated: \"Eat it with <i>matzot</i> and bitter herbs.\"",
+            "Both of them are eaten only roasted with fire. One who partakes of an olive-sized portion from their meat lightly-roasted or cooked in liquid on the nights of Pesach is liable for lashes, as Exodus 12:9 states: \"Do not partake of it lightly-roasted or cooked in water.\" If one partook of a Paschal sacrifice that was both lightly-roasted and cooked, he is liable for only one set of lashes, because both these forbidden activities are included in one prohibition.<br>If, before nightfall, one partakes of a Paschal sacrifice that was lightly-roasted or cooked, he is not liable for lashes, as can be inferred ffrom the continuation of the above verse: \"except roasted in fire.\" Implied is that at the time it is a mitzvah to partake of the sacrifice roasted, one is liable for partaking of it lightly-roasted or cooked. If one partook of a sacrifice prepared in this manner while it was still day, he is exempt.",
+            "If one partook of an olive-sized portion of a roasted Paschal sacrifice while it is still day, he violates a positive commandment, as Exodus 12:8 states: \"And they shall eat the meat on that night,\" i.e., at night and not during the day. A prohibition resulting from a positive commandment is considered as a positive commandment.",
+            "The term <i>na</i> which the Torah mentioned in its prohibition refers to meat which began to be subjected to fire. It became roasted slightly, but was not yet fit for human consumption. If, however, one partakes of the meat of the Paschal sacrifice while raw, he is not liable for lashes, but he did nullify a positive commandment, for it is written: \"roasted with fire.\" Implied is that if it is not roasted, it is prohibited.<br>If one roasted it to the full extent until it became charred, he is exempt.",
+            "The term \"cooked\" which the Torah mentioned in its prohibition refers to cooking the meat in water, other liquids, or fruit juice. The use of the phrase <i>bashail mevushal</i> by Exodus 12:9 includes all types of cooking.",
+            "If one roasted it and afterwards cooked it, cooked it and afterwards, roasted it, or pot-roasted it, and partook of it, he is liable. It is, however, permitted to baste it with wine, oil, honey, all other liquids, and fruit juice — except water. After it is roasted, it is permitted to dip the meat in liquids and in fruit juice.",
+            "One may not roast the Paschal sacrifice on a stoneware utensil or a metal utensil, for it is written: \"roasted with fire,\" i.e., and not roasted by anything else. Therefore if the utensil was perforated so that the fire could affect the meat, one may roast with it. One may not roast it with a metal spit, because the entire spit will be hot and will roast the meat where it touches it.",
+            "When one kindles an oven, removes all the fire, and then hangs the Paschal sacrifice in the oven and roasts it, it is forbidden to partake of it, because this is not \"roasted with fire.\" If the sacrificial animal was cut up and hung over coals, it is considered \"roasted with fire.\" If he roasted it over lime, clay, or the hot springs of Tiberias, it is forbidden, because this is not \"roasted with fire.\"<br>How is the animal offered as a Paschal sacrifice roasted? One pierces it from its mouth until its anus with a wooden spit and hangs it in an oven with the fire beneath it.. One hangs its legs and its intestines in the oven, outside of it. One should not place them inside of its body cavity, for this is comparable to cooking. They would choose a pomegranate spit to roast it so that it will not cast its sap into the meat and cook it.",
+            "If the meat touches the earthenware sides or floor of the oven, one should skin off that place, because it is roasted because of the earthenware.",
+            "If its juices drip on the earthenware and then return to it, that place should be cut off. For any juice and liquid which it emits while being roasted is forbidden, for it is not roasted meat.",
+            "If its juices drip on flour, he should take a handful from the place the juice fell and discard it.",
+            "The following laws apply if one applied oil that is <i>terumah</i> to the Paschal sacrifice. If the company was made up of priests, they should partake of it. If the company was made up of Israelites and the meat is still raw, it should be washed and dried and then it may be roasted. If it has been roasted, the outer portion should be skinned off.<br>If oil from the second tithe was applied to it, one should not charge the other members of the company for its value, for the second tithe should not be redeemed in Jerusalem, as explained in the appropriate place.<br>We do not roast two Paschal sacrifices together lest they become intermingled. This applies even to a goat and a lamb.",
+            "We already stated in several places that the Paschal sacrifice should be eaten only until midnight to distance a person from transgression. According to Scriptural Law, one may partake of it throughout the entire night until dawn.<br>We already explained in <i>Hilchot Chametz UMatzah</i> that the Paschal sacrifice requires the recitation of <i>Hallel</i> during the time that it is being eaten and that the members of the company do not partake of the meat after they fell asleep, even if they did so at the beginning of the night."
+        ],
+        [
+            "Anyone who partakes of a Paschal sacrifice may partake of it only in one company. It may not be removed from the company to partake of it. If one removes an olive-sized portion of meat from a Paschal sacrifice from one company to another company on the night of the fifteenth of Nisan, he is liable for lashes, as Exodus 12:46 states: \"Do not remove the meat from the house to the outside, \"for that prooftext uses a form of the word <i>hotza'ah</i> which is used with regard to the Sabbath. Therefore it is necessary that one remove the article from its initial place and place it down outside, as is true with regard to the prohibition against transferring an article from one domain to another on the Sabbath.<br>With regard to the Paschal sacrifice, one is not liable for removing meat from a company after it has already been removed once. Instead, since it was removed by the first person, it is disqualified.<br>From the doorframe of a house inward is considered as part of the house. From the doorframe outward, is considered as outside the house. The doorframe, i.e., the width of the entrance, is considered as outside. The windows and the width of the walls are considered as inside. The roofs and the lofts are not considered as part of the house.",
+            "When the meat of a Paschal sacrifice has been removed from its company - whether intentionally or inadvertently - it becomes forbidden to be eaten. It is comparable to the meat of sacrifices of the most sacred order that were taken outside the Temple Courtyard or sacrifices of a lesser degree of sanctity that were taken outside the walls of Jerusalem, in which instance, everything is considered like an animal that is <i>treifah</i>. One is liable for lashes for partaking of it, as stated in <i>Hilchot Ma'aseh HaKorbanot</i>.<br>When part of a limb of a sacrificial animal is removed from its designated area, one should cut through the meat, descending until he reaches the bone and then scrape off the meat. Whatever is within the designated area should be eaten. Whatever is outside should be burnt. When he reaches the bone, he should cut off the bone with a butcher's knife, if other sacrifices are involved. If it is a Paschal sacrifice - in which instance it is forbidden to break its bones, one should scrape off the meat until the joint, separate the limb whose portion was removed from the joint, and cast it outside.",
+            "When two companies are partaking of their Paschal sacrifices in one house, each company must delineate its borders with a partition. From the words \"from the meat... outside,\" the Oral Tradition taught that the place outside the place where it is being eaten must be designated. Thus one company must turn their faces to one side and eat and the other must turn their faces to the other side and eat, so they will not appear as intermingled.",
+            "If the water with which they would mix their wines was in the center of the house, between the two companies, when the attendant rises to pour water, he should shut his mouth closed and then turn his face away from his company, keeping it closed until he returns to them. Only afterwards may he swallow what is in his mouth, for it is forbidden to partake of the Paschal sacrifice in two companies.<br>A bride is permitted to turn her face away from the company and partake of the Paschal sacrifice, because she is embarrassed to eat in their presence.",
+            "When the divider between two companies has been undone, they should not partake of their Paschal sacrifices. Similarly, if one company was partaking of a Paschal sacrifice and a divider was made separating some from the others, they should not partake of it until the divider is removed. The rationale is that a Paschal sacrifice may not be eaten in two companies and one should not move from one company to another.",
+            "The following rules apply when three or more members of a company come to partake of their Paschal sacrifice, but the other members of the company do not come. If they entered at the time most people partake of their Paschal sacrifices and the attendant called for the others and they did not come, they may enter and eat until satiation without waiting for the others. Even if those who came late come and see that the three consumed the entire sacrifice, they need not reimburse them for their portion. If, however, only two enter on time, they should wait.<br>When does this apply? When they enter to eat. When, however, they depart, no one has to wait for his colleague. Even if only one person finished eating, he may depart. He need not wait for the others.",
+            "One who gives an olive-sized portion of a Paschal sacrifice - whether the first Paschal sacrifice or the second - to an apostate who worships false deities, to a resident alien, or a gentile worker, violates a negative commandment, but is not liable for lashes. He is, however, liable for stripes for rebellious conduct.<br>The term \"foreigner\" mentioned in the Torah refers to one who worships alien deities. One may not give a portion of the Paschal sacrifice to a gentile, even a resident alien or a worker, as Exodus 12:45 states: \"Neither a resident, nor an alien should partake of it.\"",
+            "An uncircumcised person who ate an olive-sized portion of the Paschal sacrifice is liable for lashes, as <i>ibid.</i>:48 states: \"No uncircumcised person shall partake of it.\" That verse can also be interpreted as meaning: He may not partake \"of it\"; he may, however, partake of <i>matzah</i> and bitter herbs. Similarly, it is permitted to feed <i>matzah</i> and bitter herbs to a resident alien, or a gentile worker.",
+            "Just as the circumcision of one's sons and servants holds one back from slaughtering the Paschal sacrifice, so too, it holds him back from partaking of it, as <i>ibid.</i>:44 states: \"He shall circumcise him, then he shall partake of it.\"<br>What is implied? One purchased a servant after the slaughter of the Paschal sacrifice or one had a son whose time for circumcision did not arrive until after the slaughter of the Paschal sacrifice. Such a person is forbidden to partake of the Paschal sacrifice until he circumcises them.<br>How is it possible for the son to be fit to be circumcised after the slaughter of the Paschal sacrifice, but not to be fit to be circumcised before its slaughtered? For example, he had a fever and seven full days are needed from the time at which he became healed, his eye hurt severely and he was healed after the slaughter of the Paschal sacrifice, or he was a <i>tumtum</i> and he was operated on after the slaughter of the Paschal sacrifice and it was discovered that he was male."
+        ],
+        [
+            "A person who breaks a bone in a pure Paschal sacrifice is liable for lashes, as Exodus 12:46 states: \"You shall not break a bone in it.\" And with regard to the second Paschal sacrifice, Numbers 9:12 states: \"He shall not break a bone in it.\"<br>When, however, the Paschal sacrifice is brought in a state of impurity, one is not liable for lashes. According to the Oral Tradition, it was taught: \"You shall not break in it,\" i.e., in a pure sacrifice, not an impure one.<br>Whether one breaks a bone of the Paschal sacrifice on the night of the fifteenth of Nisan, while it is still day on the fourteenth, or even after several days, he is liable for lashes.",
+            "For this reason, the bones of the Paschal sacrifice are burnt with the remainder of its meat so that they will not cause misfortune.",
+            "One is liable only for breaking a bone upon which there was an olive-sized portion of meat or which contains marrow. If, by contrast, a bone does not contain marrow and there is not an olive-sized portion of meat upon it, one is not liable for breaking it. If there was an olive-sized portion of meat on a bone, but one broke it in a place where there is no meat, he is liable, even though there is no meat where he broke the bone.",
+            "When one breaks a bone that is already broken, he is liable for lashes.",
+            "When one burns the bones of a Paschal sacrifice or cuts its sinews, he is not liable for breaking a bone.",
+            "When a Paschal sacrifice was lightly roasted or cooked and one broke a bone, he is liable for lashes. Even if it was disqualified because it contracted impurity, it was taken out of the home where it is being eaten, or the like, the prohibition against breaking its bones applies.<br>When does the above apply? When there was a time the Paschal sacrifice was acceptable and it was disqualified. If, however, there was never a time when it was acceptable, e.g., it became <i>piggul</i> or was brought with a disqualifying intent concerning time or with a disqualifying intent concerning the type of sacrifice, the prohibition against breaking a bone does not apply.",
+            "If one breaks the bone of the fat-tail, he is not liable, because it is not fit to be eaten.",
+            "Cartilage which is like soft bones are permitted to be eaten.",
+            "If the Paschal sacrifice was a small and tender kid goat whose bones are soft, they may not be eaten, because that is considered as breaking a bone. If one partakes of them he is liable for lashes, for the liability applies equally whether one breaks a firm bone or a soft bone,<br>This is the general principle: Whatever could be eaten in a large ox after it has been cooked may be eaten in a tender kid after it has been roasted, e.g., the cartilage around the joints and similar types of body tissue.",
+            "Soft sinews that will ultimately become firm, even though they are fit to be eaten at the time and may be eaten from the Paschal sacrifice, they are not considered when enumerating people on the sacrifice. Persons may be enumerated because of the brain in the head, because it is possible to remove it without breaking a bone. One may not be enumerated on the marrow in the hip bone - it is bone closed on both sides - because it is impossible to remove the marrow without breaking a bone.",
+            "When a person partakes of the Paschal sacrifice, he should cut off the meat and partake of it. He may cut off the bones at the joints and separate them if he desires.<br>When he reaches the sciatic nerve, he should remove it and place it with the remainder of sinews, bones, and membranes which are removed at the time of eating. It is not removed previously, as is done with regard to other meat.<br>The Paschal sacrifice should not be cut into pieces before it is roasted. Instead, it is roasted whole. If it was cut into pieces, it is acceptable, provided it is not lacking a limb.<br>A person should endeavor that none of the meat of the Paschal sacrifice remain until the morning, as Exodus 12:10 states: \"Do not leave over any of it until the morning.\" Similarly, with regard to the second Paschal sacrifice, Exodus 12:10 states: \"What remains from it, you shall burn in fire.\"",
+            "When the first Paschal sacrifice is offered, a peace-offering is sacrificed with it on the fourteenth of Nissan from cattle or from sheep, whether a large animal or a small one, like all other peace-offerings. It is called the festive-offering of the fourteenth. This is the intent of the Torah's statement Deuteronomy 16:2: \"And you bring a Paschal offering to God your Lord from sheep and from cattle.\"<br>When is this festive-offering brought? When the Paschal sacrifice is offered during the week, in a state of ritual purity, and when there is a lack of Paschal sacrifices. If, however, the fourteenth of Nisan falls on the Sabbath, it is offered in a state of ritual impurity, or there are ample offerings, the festive-offering is not brought with it. Instead, only the Paschal sacrifices are brought.",
+            "The festive-offering brought on the fourteenth is a voluntary matter; it is not an obligation. It may be eaten for two days and one night like all other peace-offerings. It is forbidden to leave over the meat of the festive-offering of the fourteenth until the third day, as Deuteronomy 16:4 states: \"Do not leave any of the meat that you will sacrifice in the evening for the first day until the morning.\" According to the Oral Tradition, it was taught that this is a warning for a person who leaves over the meat of the festive-offering of the fourteenth until the sixteenth. The term \"until the morning\" means until the morning of the second day. One who leaves over the meat is not liable for lashes. Instead, he should burn the left over meat in the same manner as meat left over from other sacrifices is burnt.",
+            "The meat of the festive-offering that was served on the table with the Paschal sacrifice and similarly, the other cooked dishes served with it should be burnt with it. They may only be eaten until midnight like the Paschal sacrifice itself. This is a decree lest a mixture occur.",
+            "What are the differences between the first Paschal sacrifice and the second Paschal sacrifice? At the time of the first, <i>chametz</i> is forbidden to be seen or possessed in one's domain. It may not be slaughtered while one is in possession of <i>chametz</i>. Its meat may not be removed from the company in which it was designated to be eaten. The <i>Hallel</i> must be recited when it is eaten. A festive-offering is brought with it. It may be brought in a state of impurity if the majority of the people are impure because of contact with a human corpse, as we explained.<br>With regard to the second Paschal sacrifice, by contrast, both <i>chametz</i> and <i>matzah</i> may be possessed by the person at home. <i>Hallel</i> is not recited while partaking of it. It may be taken out of the company in which it was designated to be eaten. A festive-offering is not brought with it and it may not be brought in a state of impurity.<br>Both are alike in that offering them supersedes the Sabbath prohibitions. <i>Hallel</i> is recited when they are offered. They are eaten roasted in one house together with matzah and bitter herbs. In neither instance may their meat be left over until the next morning, nor may their bones be broken.<br>Why does the second Paschal sacrifice not resemble the first in all matters, as might be expected since Numbers 9:12 states with regard to the second Paschal sacrifice: \"It shall be offered according to all the statutes of the Paschal sacrifice\"? Because some of the statutes of the Paschal sacrifice are explicitly mentioned with regard to it. This teaches that it is analogous to the first only in those matters which are stated explicitly regarding it. They are the mitzvot that concern the body of the sacrifice. They are \"the statutes of the Paschal sacrifice\" included in the general category.<br>The statements regarding the offering of the Paschal sacrifice in Egypt: that it should be set aside on the tenth of the month, that its blood should be applied to the lintel and the two doorposts with a bunch of hyssop, and that it should be eaten with haste, are not practices that are followed in future generations. They were observed only with regard to the Paschal sacrifice offered in Egypt."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}

json/Halakhah/Mishneh Torah/Sefer Korbanot/Mishneh Torah, Paschal Offering/English/Sefaria Community Translation.json

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+{
+    "language": "en",
+    "title": "Mishneh Torah, Paschal Offering",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תורה, הלכות קרבן פסח",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Sefer Korbanot"
+    ],
+    "text": [
+        []
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}

json/Halakhah/Mishneh Torah/Sefer Korbanot/Mishneh Torah, Paschal Offering/English/merged.json

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+{
+    "title": "Mishneh Torah, Paschal Offering",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishneh_Torah,_Paschal_Offering",
+    "text": [
+        [
+            "It is a positive commandment to offer the Paschal sacrifice on the fourteenth day of the month of Nisan after midday. This offering is brought only from lambs or goats, a male in its first year. Both men and women are obligated in this mitzvah.",
+            "One who willfully nullifies this mitzvah and allows the fourteenth of Nisan to pass without him offering the Paschal sacrifice despite the fact that he is not impure or not on a distant journey, he is liable for <i>karet</i>. If he neglected the offering of this sacrifice inadvertently, he is exempt.",
+            "The Paschal sacrifice may be slaughtered only in the Temple Courtyard like other sacrifices. Even when sacrificing in high places was permitted, the Paschal sacrifice would not be offered on an individual altar. Anyone who offers the Paschal sacrifice on an individual altar is liable for lashes as if he offered it in the market place, as Deuteronomy 16:5 states\" \"You may not sacrifice the Paschal sacrifice in one of your gates.\" According to the Oral Tradition, it was taught that this is warning not to slaughter a Paschal sacrifice on an individual altar even during the time when sacrificing on the high places was permitted.",
+            "The slaughter of the Paschal sacrifice takes place after midday. It should not be slaughtered until the afternoon daily offering is slaughtered. After the afternoon incense offering is brought and the lamps of the <i>Menorah</i> are kindled, they begin slaughtering the Paschal sacrifices and continue until the end of the day.<br>If one slaughtered the Paschal sacrifice after midday, but before the afternoon daily sacrifice was offered, it is acceptable, but one should stir the blood of the Paschal sacrifice until the blood of the daily offering is cast on the altar. Afterwards, the blood of the Paschal sacrifice should be cast after it. If, however, the blood of the Paschal sacrifice is cast before the blood of the daily offering, it is acceptable.",
+            "A person who slaughters the Paschal sacrifice at the appropriate time while possessing an olive-sized portion of <i>chametz</i> is liable for lashes, as Exodus 23:18 states: \"Do not slaughter sacrificial blood over <i>chametz</i>, i.e., that one should not offer the Paschal sacrifice while <i>chametz</i> continues to exist in his possession.<br>Whether one slaughters, casts the blood on the altar, or offers the organs and fats, if one of these individuals or one of the members of the company partaking of this Paschal sacrifice possessed <i>chametz</i> in his domain at the time it is offered, he is liable for lashes. The sacrifice is, however, acceptable.",
+            "The blood of the Paschal sacrifice should be poured out on the base of the altar. After the blood was poured, its belly should be opened up, the fats and organs to be offered on the altar removed. The fats of each Paschal sacrifice should be offered on the pyre individually. The owner of the sacrifice should take his Paschal sacrifice with its hide to his home in Jerusalem.There he roasts it and eats it in the evening.",
+            "When one leaves these fats and organs and does not offer them until they remain overnight and thus become disqualified because they remained overnight, he violates a negative commandment, as Exodus 23:18 states: \"Do not leave over the festive fats until the morning.\" Even though he transgresses, he is not liable for lashes, for the prohibition does not involve a deed.",
+            "The fats of the Paschal sacrifice may be offered on the altar's pyre until dawn.<br>When does the above apply? When the fourteenth of Nisan falls on the Sabbath, for fats of sacrifices offered on the Sabbath may be offered on a festival. If, however, the fourteenth fell on a weekday, this leniency is not taken, because we do not offer the fats of sacrifices offered on a weekday on a festival.",
+            "The Paschal sacrifice should be offered in three groups, as implied by Exodus 12:6 \"And all of the congregation of the community of Israel shall slaughter it.\" Three collective terms are used \"congregation,\" community,\" and \"Israel.\" There should be no less than 30 people in each group.",
+            "If there were only 50 people who came to slaughter the Paschal sacrifice, thirty enter the Temple Courtyard and slaughter their sacrificial animals. Ten depart and another ten enter. Then ten more depart and another ten enter.",
+            "If there are less than 50 people who seek to offer Paschal sacrifices, the initial preference is not to offer that sacrifice. If, however, it was offered, it is acceptable. If all the Jewish people slaughtered their Paschal sacrifices at one time, it is acceptable.<br>How is the Paschal sacrifice slaughtered? The first group enters the Temple Courtyard until it is full. Its gates are locked and they begin slaughtering their Paschal sacrifices. As long as they are slaughtering and offering the blood, the Levites recite the <i>Hallel</i>. If they completed its recitation before the group completed its sacrifice, the <i>Hallel</i> is repeated. If they completed its repetition before the group completed its sacrifice, the <i>Hallel</i> is recited a third time. There was never a situation where the <i>Hallel</i> was completed a third time.",
+            "For every time the <i>Hallel</i> is read, three blasts are sounded with the trumpets, a <i>tekiah, teruah</i>, and <i>tekiah</i>. Since these sacrifices are not accompanied by libations for the trumpets to be sounded when they are offered, they are sounded when the sacrifices are slaughtered.",
+            "The priests stand in lines, holding silver and gold vessels in their hands. One line would all hold silver ones and another, all gold, without them mixing together so that it would be attractive.<br>The vessels did not have flat bottoms so that they would not be placed down and the blood allowed to coagulate.",
+            "A slaughterer slaughters the sacrificial animal and a priest receives its blood, gives it to his colleague, who gives it to his colleague - so that many will be involved in the mitzvah - until the blood reaches the priest near the altar. He should pour it in a single action towards the altar's base. He receives a full vessel and returns the empty one.<br>Afterwards, the sacrificial animal is hung and skinned entirely. Its belly is ripped open and its innards are pressed until the filth and waste are removed from them. The organs and fats to be offered are removed, placed in a vessel, salted, and offered by a priest on the altar.<br>How is the sacrificial animal hung and skinned? There were iron pegs affixed in the walls and the pillars of the Temple Courtyard. The sacrificial animals were hung and skinned on them. For those who did not find a place to hang his animal, there were thin, smooth rods. One would place the rod on his shoulder and on his friend's shoulder and hang the sacrificial animal on it and skin it.",
+            "After the sacrifice was completed, the gates of the Temple Courtyard are opened. The first group departs and the second group enters. Then the second group departs and the third group enters. The manner in which it was offered the first time was repeated the second time and the third time. When the third group completed its sacrificial service and departed, the Temple Courtyard is washed.",
+            "If the fourteenth of Nisan fell on the Sabbath, it was offered on the Sabbath in the same way as it was offered during the week. The floor of the Temple Courtyard would be washed, for prohibitions of the category of <i>shvut</i> are not observed in the Temple, even when the matter is not necessary for the Temple service. For the prohibitions of <i>shvut</i> are released entirely in the Temple.",
+            "No one would bring their Paschal sacrifices to their homes on the Sabbath. Instead, the first group would depart with their Paschal sacrifices and sit on the Temple Mount. The second group would depart with their Paschal sacrifices and sit on the surrounding rampart. And the third group would stand in their place in the Temple Courtyard. They would all wait until the conclusion of the Sabbath and then everyone would bring their Paschal sacrifice to his home.",
+            "The slaughter of the Paschal sacrifice, pouring its blood on the altar, pressing out its innards, and offering its fats supersede the Sabbath prohibitions. For it is impossible to perform these before the Sabbath, because the sacrifice has a fixed time, as implied by Numbers 9:2 which states that the sacrifice must be brought \"at its appointed time.\" Nevertheless, carrying it through the city, bringing it from outside the Sabbath limits, cutting off its wart with a utensil do not supersede the Sabbath prohibitions, because these activities could be performed before the Sabbath. If, however, he could cut it off by hand on the Sabbath, he may. If it was dried up, he may cut it off, even with a utensil, for the prohibitions defined as <i>shvut</i> do not apply in the Temple at all.<br>Similarly, roasting it and washing out its innards do not supersede the Sabbath prohibitions, because these activities can be performed after the Sabbath.",
+            "If one forgot and did not bring a knife, he should not bring it on the Sabbath. Instead, he should place it between the horns of the lamb or in its wool and spur it on until it brings it to the Temple. There he should consecrate it. Although he is having an animal carry a burden for him on the Sabbath, since he is doing this in an abnormal manner and because of the mitzvah, it was permitted.<br>When does this apply? When he has not consecrated his Paschal sacrifice as of yet or said: \"This is a Paschal sacrifice.\" If, however, he consecrated it, he should not have a knife carried upon it, because he is having work performed by a consecrated animal.<br>Why was a person permitted to consecrate his Paschal sacrifice on the Sabbath? Since the sacrifice has a fixed time, it is permitted to consecrate it on the Sabbath. Similarly, a person may consecrate his festive offering on a festival without any concern.",
+            "When a person slaughters his Paschal sacrifice and it is discovered to have a disqualifying physical blemish or it is <i>treifah</i>. he may slaughter another one whether on the weekday or on the Sabbath. He may proceed and slaughter one hundred one after the other until one is acceptable or until night falls and his offering of the sacrifice is postponed until the Second Pesach, because he was prevented by forces beyond his control."
+        ],
+        [
+            "The Paschal sacrifice should be slaughtered only for the sake of those who were enumerated for partaking of it, as Exodus 13:4 states: \"Everyone... should be enumerated on the lamb.\" The implication is that one should be enumerated on it while it is alive. Those enumerated on a Paschal sacrifice are referred to as \"the members of the company.\"",
+            "When one individual sacrifices a Paschal sacrifice for himself alone, it is acceptable, provided he is capable of partaking of it in its entirety. As an initial preference, an endeavor is made not to sacrifice the Paschal sacrifice for the sake of one individual alone, for Numbers 9:12 states: \"They shall offer it.\"",
+            "The Paschal sacrifice should be slaughtered only for those who are fit to partake of it. If one of the members of the company was a minor, an elder person, or infirm, he may be counted among those for whom the Paschal sacrifice is slaughtered if he is capable of eating an olive-sized portion. If not, he may not be counted among them, as implied by Exodus 12:4: \"A person according to his capacity to eat,\" indicating that he must be fit to partake of it. Even if the company includes 100, if any one of them is not capable of eating an olive-sized portion, he may not be counted among those for whom it is slaughtered.",
+            "A company should not be composed of solely women and servants or minors and servants so that frivolity will not be found among them. A company may, however, be made entirely of women even for the second Paschal sacrifice or entirely of servants. Minors may be counted among the company for whom the Paschal sacrifice is slaughtered, but a company may not be comprised solely of minors, for they are not intellectually mature.<br>Similarly, a company should not be made up solely of the infirm, the elderly, or those in an acute state of mourning. Even though they are capable of eating, since they will eat only a meager amount, it is possible that they will leave over from the Paschal sacrifice and cause it to become unacceptable. If they transgressed and had a Paschal sacrifice slaughtered for such a company, it is acceptable. Similarly, a company should not be made up solely of converts, lest they not be precise concerning it and cause it to be disqualified. If a Paschal sacrifice was slaughtered for such a company, it is acceptable.",
+            "If a Paschal sacrifice was slaughtered for people who were not enumerated upon it or for individuals whom none could eat an olive-sized portion or it was slaughtered for the uncircumcised or those impure, it is unacceptable. If it was slaughtered for one who could partake of it and one who could not partake of an olive-sized portion, for those enumerated on it and for others not enumerated on it, for circumcised and uncircumcised, for the pure and the impure, it is acceptable. Those who are fit to partake of it eat according to law; it is as if he did not have the others in mind.",
+            "If the Paschal sacrifice was slaughtered for the sake of the circumcised, but its blood was cast on the altar for the sake of the circumcised and the uncircumcised, it is unacceptable. The rationale is that casting the blood is more severe, because it is the fundamental dimension of the sacrifice.<br>If he slaughtered it for the circumcised so that the uncircumcised will derive atonement through it, it is unacceptable, because he had the uncircumcised in mind when casting the blood. If he slaughtered it for the sake of those who would partake of it so that its blood would be cast for those who would not partake of it, the Paschal sacrifice is acceptable, but no one fulfills their obligation with it, because the ones who will partake of it were not in mind when the blood was cast.",
+            "When one was healthy at the time the sacrificial animal was slaughtered, but sick at the time its blood was cast or sick at the time of slaughter, but healthy at the time the blood was cast, the sacrificial animal should not be slaughtered, nor its blood cast for him unless he is healthy from the time it was slaughtered until its blood was cast.",
+            "A person may have a sacrificial animal slaughtered for the sake of his son or daughter who are below majority and for his Canaanite servants and maidservants, whether with their consent or without their consent. He may not, however, slaughter for the sake of his son or daughter who are above majority or for the sake of his Hebrew servants and maidservants or for the sake of his wife without their consent. If they were silent and did not protest, they are considered to have consented.",
+            "If one slaughtered a sacrificial animal for the sake of his son or daughter who are below majority and/or for his Canaanite servants and maidservants and they went and had one slaughtered for themselves, they fulfill their obligation by partaking of their master's sacrifice.",
+            "If one slaughtered a sacrificial animal for the sake of his wife, his son or daughter who are above majority and/or for his Hebrew servants and maidservants and they went and had one slaughtered for themselves, there is no greater protest than this. They fulfill their obligation by partaking of their own sacrifice.",
+            "When a woman is living in her husband's home and her father slaughters for her and her husband slaughters for her, she should partake of her husband's. If she was hurrying to go to her father's home on the first festival after her wedding as is the pattern of all women and both her father and her husband slaughtered for her, she should partake of her father's. From this point onward, she should eat at the place she desires, provided it is clear where she desires to eat at the time of slaughter.<br>Similarly, if two guardians sacrifice on behalf of an orphan, the orphan should eat where he desires. When does the above apply? To an orphan below majority. If, however, he is above majority, it is as if he was enumerated on two Paschal sacrifices. And when one enumerates himself on two Paschal sacrifices, he may partake only of the one slaughtered first.",
+            "With regard to a Canaanite servant of two partners, if they are untrusting of each other, suspecting that the other will steal the servant, he should not partake of either of their Paschal sacrifice. If they are not untrusting, he may eat where he desires.",
+            "A person who is half a servant and half free, he should not partake of his masters, nor of his own until he attains his freedom.",
+            "To what extent can people be enumerated on a Paschal sacrifice? Until there is an olive-sized portion for each one.<br>One may be enumerated upon it and remove himself from it until it is slaughtered. Once it is slaughtered, he may not remove himself from it, for it was already slaughtered on his behalf.<br>The following rules apply when some people were enumerated on a sacrificial animal and others came and enumerated themselves on the same animal. If there is an olive-sized portion for the first, they may partake of it and are exempt from bringing a second Paschal sacrifice. The later ones who were added until there was not an olive-sized portion for each person should not partake of it and are obligated to offer a second Paschal sacrifice.",
+            "When a person enumerates others on his portion of the Paschal sacrifice without the other members of his company knowing, the members of the company are entitled to give him his portion after it was roasted at the time when the sacrifice is eaten. The members of the company partake of their portion and he eats together with the others whom he enumerated in a second company.<br>Similarly, if one of the members of a company is a glutton, the members of the company are permitted to remove him and give him his portion which he will eat in his own company. If he is not a glutton, they may not divide."
+        ],
+        [
+            "The following rules apply when a person tells his servant: \"Go and sacrifice a Paschal sacrifice for me.\" Even though his master usually slaughters a lamb every year and the servant slaughtered a goat - or his master would usually slaughter a goat and he went and slaughtered a lamb, the master may partake of it, since he did not explicitly say: \"Slaughter this particular type.\"<br>If the servant went and slaughtered both a kid and a lamb, the master may not partake of either of them. Instead, they should be taken to the place where sacrifices are burnt, because one may not be enumerated on two Paschal sacrifices. If, however, it was a king or queen who told his servant to sacrifice an animal for him and the servant slaughtered a kid and a lamb, the king or queen may partake of the one slaughtered first. This leniency was granted to placate the king.",
+            "When one tells his agent: \"Go out and slaughter a Paschal sacrifice for me\" and establishes that he wants either a kid or a lamb slaughtered, but the agent forgot what the principal told him, the agent should slaughter both a kid and a lamb and say: \"If the principal told me to slaughter a kid, the kid should be his and the lamb, mine. If he told me to slaughter a lamb, the lamb should be his and the kid, mine.\"<br>In such a situation, if the principal also forgot what he told the agent, both animals should be taken to the place where sacrifices are burnt. If the principal forgot before the blood was cast on the altar, they are obligated to bring a second Paschal sacrifice. If he forgot after the blood was cast on the altar, he is exempt from bring a second Paschal sacrifice.<br>The same also applies if one tells a Canaanite servant: \"Go and slaughter a Paschal sacrifice for me,\" and he established the type of sacrifice he desired and the servant forgot what his master told him, provided the shepherd of his master gives him a kid and a lamb and tells him: \"Slaughter both of them so that you will have slaughtered one according to the instructions of your master. And one shall be yours on the condition that your master has no portion in it.\" If the shepherd does this, it will be possible for the servant to make the stipulation described above.",
+            "The following rules apply if the members of a company tell a person: \"Go and slaughter a Paschal sacrifice for us,\" and he tells them: \"And you should slaughter for me.\" If they slaughtered an animal and he slaughtered an animal, they should eat from the animal slaughtered first and the one slaughtered last should be taken to the place where sacrifices are burnt.",
+            "The following laws apply when the animal designated as a Paschal sacrifice of a company is lost and they tell one of the members of the company: \"Go, search for it, and slaughter it for us.\" He went, found the Paschal sacrifice that was lost, and slaughtered it and they took another animal for a Paschal sacrifice and slaughtered it. If his was slaughtered first, he partakes of his sacrifice and they partake of it with him and the second one should be burnt. If theirs was slaughtered first, they should partake of their sacrifice and he should partake of his own. If it is not known which was slaughtered first or they were both slaughtered at the same time, he should partake of his own, but they should not eat with him. Their sacrifice should be taken to the place where sacrifices are burnt, but they are exempt from bringing a second Paschal sacrifice.",
+            "The following laws apply when the agent told the members of the company who sent him to search for the Paschal sacrifice that was lost and to slaughter it: \"If I come late, slaughter a Paschal sacrifice for me,\" and then he went and found the lost animal and slaughtered it, but they also took another animal for a Paschal sacrifice and slaughtered it. If theirs is slaughtered first, they should partake of their own and he should eat with them. The second one should be burnt. If his is slaughtered first, he should partake of his own and they should partake of their own. If it is not known which was slaughtered first or they were both slaughtered at the same time, they should partake of theirs, but he does not partake of it with them. His sacrifice should be taken to the place where sacrifices are burnt, but he is exempt from bringing a second Paschal sacrifice.",
+            "The following laws apply if the Paschal sacrifice of a company was lost and the Paschal sacrifice of an individual was lost. He told them: \"Go, search for it, and slaughter for me\" and they told him: \"Go, search for it, and slaughter for us.\" If he went, found the lost animal, and slaughtered it and they went, found the lost animal, and slaughtered it, they should all eat from the first one slaughtered and the second should be burnt. If it is not known which was slaughtered first or they were both slaughtered at the same time, they should both be burnt and they are all exempt from bringing a second Paschal sacrifice.<br>If he went to search for the lost animal and they went to search for the lost animal, but they did not tell each other anything, neither one has any responsibility to the other. Since they said nothing explicitly and did not tell each other anything, this applies even if, in their hearts, they had the intent that each one would slaughter for the other and there were gestures and other matters from which it could be assessed that they all agreed that whoever finds the lost animal should slaughter for the sake of the other.",
+            "The following rules apply when the Paschal sacrifices of two companies become intermingled before they are slaughtered. One company takes one lamb from the mixture and the other takes the second. One of the members of one company should go to the other and one of the members of the second company should go the first. Each of the companies say to the person who came to join them: \"If this Paschal sacrifice is ours, you are removed from your Paschal sacrifice and enumerated on ours. If, however, this Paschal sacrifice is yours, we are removed from our Paschal sacrifice and enumerated on yours.\"<br>Similarly, if there were five groups with at least five persons in each or ten groups of at least ten, a member of every company is taken to each other company and such stipulations are made. Afterwards, they slaughter the sacrificial animals.",
+            "When the Paschal sacrifices of two individuals become intermingled, one should take one of the Paschal sacrifices that are intermingled and the other should take the other. One should add another outsider to his Paschal sacrifice and the other should add an outsider, so that there be two companies. Afterwards, one of the two will go to the others and one of the others will go to the one and each one will stipulate with the person who came to him from the other company. Each should say: \"If this Paschal sacrifice is mine, you are removed from your Paschal sacrifice and enumerated on mine. If, however, this Paschal sacrifice is yours, I am removed from our Paschal sacrifice and enumerated on yours.\" Thus no one has lost anything.",
+            "When the hides of the Paschal sacrifices of five companies become intermingled and a disqualifying growth was discovered on the hide of one of them, all the sacrifices must be taken to the place where sacrifices are burnt. If they were intermingled before the blood was cast on the altar, they are all obligated to bring the second Paschal sacrifice.<br>If, however, the sacrificial animals became intermingled after the blood was cast, they are exempt from bringing the second Paschal sacrifice. For if they would offer a second Paschal sacrifice, the ones who offered an acceptable sacrifice on the first Pesach will be bringing non-sacrificial animals to the Temple Courtyard. If they would all be enumerated on one Paschal sacrifice, it would be slaughtered for those who are not obligated. That is equivalent to having it sacrificed for the sake of those who were not enumerated upon it. If each one of them brought a sacrifice for the second Paschal sacrifice and made a stipulation saying: \"If it is not a Paschal sacrifice, it should be considered as a peace-offering,\" that is undesirable. For the blood of the Paschal sacrifice is poured on the altar, while the blood of a peace-offering is dashed and, as an initial preference, blood that should be dashed should not be poured. Hence they are exempt from a second Paschal sacrifice."
+        ],
+        [
+            "We already explained in <i>Hilchot Pesulei HaMukdashim</i> that a Paschal sacrifice is slaughtered only for the sake of a Paschal sacrifice and only for the sake of its owners. If it was slaughtered for the sake of another type of sacrifice, it is unacceptable.<br>When a person slaughters a Paschal sacrifice for the members of a company and, at a later time, told them: \"That Paschal sacrifice that I slaughtered for you was not slaughtered with the proper intent,\" they should rely on his words if they consider him trustworthy. If not, according to the letter, his word is not accepted. If one desires to be stringent with himself and bring a second Paschal sacrifice, he is praiseworthy.",
+            "When the meat of the Paschal sacrifice becomes impure and one becomes aware of this before the blood is poured on the altar, it should not be poured on the altar even though the fats and organs are pure. The rationale is that the Paschal sacrifice is offered only with the intent that it be eaten. If the blood is poured on the altar, it is not acceptable.<br>If one does not become aware until the blood was poured, it is acceptable. For the High Priest's forehead plate generates appeasement for blood offered unintentionally when meat became impure, but it does not generate appeasement for intentional violation.<br>If a portion of the limbs of the Paschal sacrifice become impure, he should burn those which became impure and partake of those which are pure. If the fats and organs become impure while the meat is intact, the blood should be poured and the meat eaten in the evening.<br>If the owners become impure after the Paschal sacrifice was slaughtered, the blood should not be poured. If it is poured, it is not acceptable. Therefore they are obligated to bring a second Paschal sacrifice. For the High Priest's forehead plate does not generate appeasement for bodily impurity unless the person became impure due to \"impurity likened to the depths,\" as we explained in <i>Hilchot Bi'at HaMikdash</i>.",
+            "When a Paschal sacrifice was taken out of Jerusalem or it became impure on the fourteenth of Nisan, it should be burnt immediately. When the owners became impure, died, or remove themselves - even if they became impure or died before the blood was poured on the altar - it should be left overnight and burnt afterwards.<br>This is the general principle: Whenever there is a disqualifying factor involving the actual body of the sacrifice, it should be burnt immediately. If the disqualifying factor involves the blood or the owners, it should be left overnight and then burnt. Therefore if it was slaughtered after it was known that the owners removed themselves from the sacrifice, died, or became impure and thus their obligation was postponed until the second Pesach, their first Paschal sacrifice should be burnt immediately.<br>When does the statement that the Paschal sacrifice should be burnt if the owners become impure apply? When all of the members of the company become impure. If, however, only some of them become impure, those who remain pure acquire the portions of those who became impure. Even if those who became impure incurred their impurity after they began eating, those who were pure who did not begin eating as of yet, acquire their portion.<br>If, however, all of them began eating and some of them became impure, those who remain pure do not acquire the portions of those who became impure. Instead, those who remain pure should partake of their portions and the portions of those who became impure should be burnt. This also applies if a portion of the owners died.<br>If the Paschal sacrifice became impure after those impure began eating, those who remained pure acquire their portions. If, however, they all had begun to eat and some of them became impure, those who remained pure do not acquire the portions of those who became impure. Instead, those who remained pure should eat their own portion and the portions of those who became impure should be burnt. These same laws apply if some of those enumerated on the sacrifice died.<br>If the entire Paschal sacrifice or its majority becomes impure, it should be burnt in front of the Temple in the presence of everyone to embarrass its owners, so that in the future they will show greater care. It should be burnt with wood designated for the altar so that suspicion about them will not be aroused and it be said: \"They stole wood designated for the altar.\" Therefore if they burn it with straw and reeds and desire to burn it with their own straw, they may.<br>If less than half of it became impure, and similarly, any meat left over from the Paschal sacrifice, should be burnt in their own courtyards from their own wood. Wood designated for the altar should not be used, so that it will not remain in their possession and they misappropriate it.",
+            "If one set aside a female animal for his Paschal sacrifice or a male animal in its second or third year of life, it should be allowed to pasture until it contracts a disqualifying blemish. Then it should be sold and a Paschal sacrifice brought with the proceeds of the sale. If it did not contract a blemish until after he offered his Paschal sacrifice, he should bring a peace-offering with the proceeds of the sale.",
+            "When a person sets aside a Paschal sacrifice and dies, his son should not bring it afterwards as a Paschal sacrifice, but as a peace-offering. If the son was enumerated on the Paschal sacrifice together with his father, he may bring it as a Paschal sacrifice.<br>When does the above apply? When his father dies after midday on the fourteenth of Nisan. If, however, he died before midday on the fourteenth, the son is deferred to the second Pesach, because he is in the acute state of <i>onain</i> mourning, as will be explained. He should bring this animal as a Paschal sacrifice on the second Pesach.",
+            "The following laws apply if a person's Paschal sacrifice was lost and then he found it after he set aside another Paschal sacrifice and they are both standing before him. He should sacrifice whichever one he desires for the sake of a Paschal sacrifice and the other should be offered as a peace-offering.<br>If he finds it after he slaughtered another animal as a Paschal sacrifice, the one that he found should be offered as a peace-offering. Similarly, if he transferred the holiness of the animal he found after the slaughter of its replacement, the animal unto which the holiness was transferred should be sacrificed as a peace-offering. If, however, he found it before the other he set aside was slaughtered, different rules apply. Since the animal that was found is fit to be offered as a Paschal sacrifice and it is fit to be offered as a peace-offering, as explained above, if he transferred the holiness of the animal that was found whether before the slaughter of the one designated in its place or afterwards, the animal to which its holiness is transferred is not sacrificed. Instead, it is left to pasture until it contracts a blemish. Then a peace-offering is brought with the proceeds of its sale.",
+            "An animal designated as a Paschal sacrifice that becomes more than a year old or a peace-offering brought from an animal that was originally designated as Paschal sacrifice is considered as a peace-offering in all contexts. It requires <i>semichah</i>, accompanying offerings, and the waving of the breast and thigh. These requirements do not apply with regard to the Paschal sacrifice.",
+            "When an animal designated as a Paschal sacrifice becomes intermingled with animals designated as peace-offerings, they should all be brought as peace-offerings. If it became intermingled with an animal designated as another type of offering, the two should be allowed to pasture until they contract disqualifying physical blemishes. An animal equivalent to the value of the more expensive of the two should be brought for each type of sacrifice and the owner should forfeit the remainder from his resources, as explained in <i>Hilchot Pesulei HaMukdashim</i>.<br>If a Paschal sacrifice becomes intermingled with firstborn animals, they should be allowed to pasture until they contract disqualifying physical blemishes and then they should be eaten according to the laws pertaining to a blemished firstborn animal. And he should bring an animal equivalent to the most valuable one in the mixture and say: \"Wherever the Paschal sacrifice is, its holiness should be transferred to this animal.\" That animal should be brought as a peace-offering if his Paschal sacrifice was already offered.",
+            "When one sets aside an animal for a Paschal sacrifice before he converts and then converts or a Canaanite servant sets one aside before he is freed and then he is freed, or a child sets one aside before he manifests signs of physical maturity and then he manifests them, he may offer it for the sake of a Paschal sacrifice. The rationale is that living animals are not deemed unacceptable forever, as explained in <i>Hilchot Pesulei HaMukdashim</i>.",
+            "If one set aside money for his Paschal sacrifice and there was some left over, he should use the remainder for a peace-offering. If someone enumerates others on his Paschal sacrifice and festive offering, the money he takes from them for their portion is considered as ordinary funds. Even though this one set aside a lamb for his Paschal sacrifice and this one set aside money, and then one took that money and enumerated the other on his Paschal sacrifice, the money is considered as ordinary funds. For the Jews consecrated their Paschal sacrifices and festive offerings and the money for their Paschal sacrifices and festive offerings with this stipulation.",
+            "The wood used for roasting the Paschal sacrifice is equivalent to the Paschal sacrifice. Similarly, the <i>matzah</i> and bitter herbs, since they are necessary elements for the Paschal sacrifice, are equivalent to the Paschal sacrifice. If one took money from the money for the Paschal sacrifice from someone who was enumerated with him to enumerate him on the <i>matzah</i> and the bitter herbs or so that he will own a portion of the wood used to roast it, the money is considered as ordinary funds."
+        ],
+        [
+            "When someone was impure at the time of the slaughter of the Paschal sacrifice and the Paschal sacrifice could not be slaughtered for him, was \"on a distant way,\" he was prevented because of other reasons, or inadvertently failed to offer the first Paschal sacrifice, he should bring a Paschal sacrifice on the fourteenth of the second month in the afternoon. Slaughtering this Paschal sacrifice is an independent positive commandment and supersedes the Sabbath prohibitions. For the second Pesach is not compensation for the first, but an independent festival. Therefore one is liable for <i>karet</i> for failing to bring the sacrifice.",
+            "What is implied? If a person inadvertently or because of forces beyond his control failed to offer the first Paschal sacrifice, if he intentionally refrained from offering the second, he is liable for <i>karet</i>. If he inadvertently did not offer the second Paschal sacrifice or was held back due to forces beyond his control, he is exempt from <i>karet</i>. If he intentionally did not offer the first Paschal sacrifice, he may offer the second. If he did not offer the second Paschal sacrifice, even if his lapse was unintentional, he is liable for <i>karet</i>. The rationale is that he did not offer God's sacrifice at the appointed time and was willful in his omission. If, however, he was impure or \"on a distant way\" and did not offer the first Paschal sacrifice, he is not liable for <i>karet</i> even though he willfully did not bring the second. The rationale is that on the first Pesach, he was already exempt from <i>karet</i>.",
+            "When someone was \"on a distant way\" on the fourteenth of Nisan, but the Paschal sacrifice was nevertheless sacrificed on his behalf and the blood was poured on the altar for him, it is not accepted and he is obligated to offer a second Paschal sacrifice even though he came in the evening.",
+            "When a person is impure, but could purify himself to partake of the first Paschal sacrifice, and yet refrains from immersing himself and instead, remains in a state of impurity until the time for offering the sacrifices passes, he is considered as having intentionally failed to sacrifice the first Paschal sacrifice. This ruling also applies to an uncircumcised person who does not circumcise himself until the time for the sacrifice passes. Therefore if these individuals do not offer the second Paschal sacrifice - even if their failure to do so is inadvertent - they are liable for <i>karet</i>.",
+            "Just as the failure to circumcise oneself holds a person back from offering the Paschal sacrifice, so too, the failure to circumcise one's children below the age of majority and the failure to circumcise all of one's Canaanite servants, whether above majority or below majority, holds him back, as Exodus 12:48 states: \"He shall circumcise all males, then he will draw close to offer it.\" If one offered the Paschal sacrifice before circumcising the above individuals, the Paschal sacrifice is invalidated.<br>Similarly, the immersion of one's Canaanite maidservants in a <i>mikveh</i> for the sake of servitude holds one back from offering the Paschal sacrifice. This matter is part of the received tradition: immersion for maidservants is equivalent to circumcision for servants.",
+            "The circumcision of his servants and the immersion of his maidservants does not prevent a minor from being enumerated on a Paschal sacrifice, as indicated by <i>ibid.</i>:44: \"Any servant of a man.\" This excludes a minor.",
+            "A convert who converts between the first Pesach and the second Pesach and similarly, a child who comes of age between these two holidays are obligated to offer the second Paschal sacrifice. If one slaughtered the first Paschal sacrifice for the sake of the minor, the minor is exempt from bringing the second sacrifice.",
+            "When the obligation of women is postponed until the second Pesach, whether because of forces beyond their control, inadvertent omission, impurity, or because they were \"on a distant way,\" offering the second Paschal sacrifice is optional for them. If they desire, they may have the offering slaughtered; if they do not desire, they don't. Therefore one should not slaughter a Paschal sacrifice only for women when the second Pesach falls on the Sabbath. If, however, a woman is part of the company offering a second Paschal sacrifice, it is permitted.<br>What is meant by the term \"on a distant way\" which exempts a person from bringing a Paschal sacrifice? Fifteen <i>mil</i> outside the walls of Jerusalem.",
+            "If one was fifteen <i>mil</i> or more outside of Jerusalem at the appearance of the sun on the fourteenth of Nisan, he is considered to be \"on a distant way.\" If he was closer than this, he is not considered to be \"on a distant way,\" because he could reach Jerusalem after midday while walking comfortably by foot.<br>If he journeyed and did not reach Jerusalem in time, because he was held back by a press of animals or he was in Jerusalem, but was infirm in his legs and did not reach the Temple Courtyard until the time for the offering of the sacrifice passed, he is considered as having been held back by forces beyond his control, but not \"on a distant way.\"<br>If someone was imprisoned outside the walls of Jerusalem and was promised to be released in the evening, the offering may be slaughtered on his behalf and when he is released in the evening, he may partake of it.<br>When does the above apply? When he was imprisoned by Jews. If, by contrast, he was imprisoned by gentiles, the Paschal sacrifice should not be slaughtered on his behalf until he is released. If, however, it was slaughtered on his behalf and he was released, he may partake of it. If he was not released, he is exempt from bringing a second Paschal sacrifice, since the sacrifice was slaughtered on his behalf.<br>Similar laws apply when a Paschal sacrifice was slaughtered for a person in the acute state of <i>onain</i> mourning, for an invalid, or for an elderly person who could have partaken of the sacrifice who became impure after the blood was poured on the altar and thus they are no longer able to partake of it. They are exempt from offering the second Paschal sacrifice."
+        ],
+        [
+            "Which impure individuals are prevented from offering until the second Pesach? Anyone who cannot partake of the Paschal sacrifice on the fifteenth of Nisan because of his impurity, e.g., <i>zavim</i>, <i>zavot</i>, <i>niddot</i>, women impure because of childbirth, and those who were intimate with a women in the <i>niddah</i> state. By contrast, those who are impure because they touched an animal corpse, a dead crawling animal, and the like on the day of the fourteenth of Nisan, should immerse themselves and the Paschal sacrifice should be sacrificed on their behalf after they immerse themselves. In the evening, when the day of their impurity is concluded, they may partake of the Paschal sacrifice.",
+            "When the seventh day of the purification process of one who is impure because of contact with a human corpse falls on the fourteenth of Nisan - even though he has immersed himself and had the ashes of the red heifer sprinkled upon him and thus he is fit to partake of sacrificial foods in the evening - the Paschal sacrifice should not be slaughtered for him. His offering is postponed until the second Pesach. This is derived from Numbers 9:6 \"And the men who were impure because of a human corpse and were not able to offer the Paschal sacrifice on that day.\" According to the Oral Tradition, it was taught that this occurred on the seventh day of their purification process. This is what they were asking: Should the Paschal sacrifice be slaughtered for them and they would partake of it in the evening? Moses explained to them that it should not be slaughtered for them.<br>When does the above apply? When one became impure because of one of the types of impurity for which a Nazirite would be required to shave. If, however, one became impure because of other types of impurity resulting from contact with a corpse for which a Nazirite is not required to shave, the Paschal sacrifice may be slaughtered for him on the seventh day of his purification process after he immersed himself and had the ashes of the red heifer sprinkled upon him. In the evening, when the day of his impurity is concluded, he may partake of the Paschal sacrifice.",
+            "When a <i>zav</i> experiences two discharges and then counts seven clean days and immerses on the seventh day, the Paschal sacrifice may be sacrificed on his behalf and he may partake of it in the evening. If he experienced a <i>zav</i> discharge after the blood was cast on the altar, he is exempt from bringing the second Paschal sacrifice.<br>Similarly, a woman who is watching a day because of a discharge on the previous day may immerse on the day she is watching, as explained in the laws of forbidden relations. The Paschal sacrifice may be slaughtered on her behalf and she may partake of it in the evening. If she experiences uterine bleeding after the blood of the Paschal sacrifice was cast on the altar, she is exempt from bringing the second Paschal sacrifice.<br>A Paschal sacrifice is not slaughtered on behalf of a woman who is impure because of menstrual bleeding on her seventh day of impurity. For she may not immerse herself until the night of the eighth day and she is not fit to partake of sacrificial meat until the night of the ninth day.",
+            "When the day when one of those requiring atonement may bring his sacrifice falls on the fourteenth of Nisan, one may slaughter the Paschal sacrifice on their behalf. Their sacrifices may be offered on the fourteenth of Nisan, whether before the Paschal sacrifice is slaughtered or afterwards. They may partake of their Paschal sacrifices in the evening.<br>We do not slaughter the Paschal sacrifice on their behalf until they entrust their sacrifices required to regain purity to the court, lest they be negligent and fail to offer them.",
+            "When the eighth day of the purification process of a person suffering from <i>tzara'at</i> falls on the fourteenth of Nissan, but he experiences a seminal emission that day, he may immerse himself, enter the Women's Courtyard, and bring his sacrifices. Although a person who immersed on a particular day is forbidden from entering the Temple Courtyard that day, as was explained in <i>Hilchot Bi'at HaMikdash</i>, since this is the day that the Paschal sacrifice is to be offered at its appointed time, a positive commandment whose omission is punishable by <i>karet</i> comes and supersedes a Rabbinic commandment.",
+            "When the seventh day of the purification process of one who became impure due to contact with a human corpse falls on the Sabbath, the ashes of the Red Heifer are not sprinkled upon him until the following day. Even if his seventh day falls on the thirteenth of Nisan which is a Sabbath, the sprinkling of the ashes should be postponed until the fourteenth. The ashes should be sprinkled upon him, but the Paschal sacrifice should not be slaughtered on his behalf, as we explained. Instead, his offering is postponed and he brings the second Paschal sacrifice.<br>One might argue: The prohibition against sprinkling the ashes on the Sabbath was instituted as a <i>shvut</i> and the failure to bring the Paschal sacrifice is punishable by <i>karet</i>. How then could the Sages uphold their prohibition in the face of a prohibition punishable by <i>karet</i>? In resolution, it can be explained that the day on which he is forbidden to have the ashes sprinkled upon him is not the time when the sacrifice punishable by <i>karet</i> is obligated to be brought. Therefore they upheld their words as instituted, even though this matter will lead to it having to stand in a place punishable by <i>karet</i>.",
+            "When an uncircumcised Jew circumcises himself on the day before Pesach, the Paschal sacrifice may be slaughtered on his behalf after his circumcision. The Paschal sacrifice should not, by contrast, be slaughtered on behalf of a convert who converted on the fourteenth of Nisan and circumcised himself and immersed in a <i>mikveh</i>, for he may not partake of the sacrifice in the evening. He is like one who departs from a grave who requires seven days of purification and then can he become pure. This is a decree lest this convert become impure due to contact with a corpse in the following year on the fourteenth of Nisan and immerse himself and seek to partake of the Paschal sacrifice in the evening, saying: \"Last year, the Jews did this for me, when I circumcised myself and immersed, and partook of the Paschal sacrifice in the evening.\"<br>Behold, this decree is of Rabbinic origin and the failure to bring the Paschal sacrifice is punishable by <i>karet</i>. How then could the Sages uphold their prohibition in the face of a prohibition punishable by <i>karet</i> on the day of the sacrifice which is the fourteenth of Nisan? The rationale is that the convert is not obligated in the observance of mitzvot until he circumcises himself and immerses himself in a <i>mikveh</i>. He should not immerse himself until he becomes healed from the circumcision, as we explained with regard to the concept of conversion. Therefore they upheld their words in this instance, because this person who circumcised himself should not have immersed until he was healed. Thus he would not have incurred an obligation to bring the Paschal sacrifice at all.",
+            "If a person came through a <i>beit hapras</i>, he should proceed and sift, proceed and sift. If he did not find a bone and did not contract impurity, he should slaughter and partake of his Paschal sacrifice, even though he walked in a <i>beit hapras</i>. The rationale is that the impurity of a <i>beit hapras</i> is a Rabbinic institution, as will be explained in <i>Hilchot Tum'at Meit</i>, and the Sages did not uphold their decree in the face of an obligation punishable by <i>karet</i>, as we explained. Similarly, a <i>beit hapras</i> that was trod upon is pure with regard to bringing a Paschal sacrifice.",
+            "A person in the acute state of <i>onein</i> mourning is fit to partake of the Paschal sacrifice in the evening. The rationale is that the restrictions of <i>aninut</i> at night are Rabbinic in origin and our Sages did not uphold their decree in the face of an obligation punishable by <i>karet</i>. Instead, the Paschal sacrifice should be slaughtered on his behalf. He must immerse and afterwards partake of it. The immersion is necessary so that he makes a distinction from the state of <i>aninut</i> and does not divert his attention.<br>When does the above apply? When the deceased for whom he must mourn passes away after midday on the fourteenth of Nisan and thus he was already obligated to bring the Paschal sacrifice. If, however, the deceased passed away before midday, the Paschal sacrifice should not be slaughtered on his behalf. Instead, his offering is postponed until the second Pesach. If, however, the Paschal sacrifice was slaughtered on his behalf and the blood poured on the altar, he should immerse himself and partake of it in the evening.<br>If the deceased relative passed away on the thirteenth of Nisan and was buried on the fourteenth, on the day of the burial, he must observe <i>aninut</i> according to Rabbinic decree and that decree does not encompass the night following the fourteenth. Therefore one may slaughter the Paschal sacrifice on his behalf. He should immerse and partake of it and other sacrifices in the evening. The day when one hears of a close relative's death and the day when one gathers the bones of one's dead is equivalent to the day of burial. Therefore if one had the bones of his dead gathered on the fourteenth of Nisan or heard that a close relative died, the Paschal sacrifice may be slaughtered on his behalf. He immerses himself and may partake of sacrificial food in the evening.",
+            "When a person is digging in a mound from an avalanche in search of the body of a deceased person, the Paschal sacrifice should not be slaughtered on his behalf, lest he find a corpse in the mound and he be impure at the time of slaughter. If the Paschal sacrifice was slaughtered on his behalf and a corpse was not found, he may partake of the sacrifice in the evening.<br>The following rules apply if the corpse was discovered after the blood was poured on the altar. If it became known to him that he was certainly impure at the time the blood was poured, e.g., the mound was round, he is obligated in the second Paschal sacrifice. If the matter is in doubt, i.e., maybe he was not standing over the impurity at the time the blood was poured and did not become impure until afterwards, he is exempt from the second Paschal sacrifice.",
+            "The following rules apply when a person journeyed on a road and later a corpse was discovered lying across the width of the road. If the corpse could be deemed as the impurity likened to the depths, even though the person is considered as impure with regard to <i>terumah</i>, he is considered as pure with regard to the Paschal sacrifice. He may slaughter and partake of the Paschal sacrifice even though it is possible that he touched the corpse. Since the impurity is likened to the depths, he is pure with regard to the Paschal sacrifice. Even though the corpse is intact and extends from one end of the path to the other, he may offer his Paschal sacrifice unless he knows with certainty that he became impure because of it.<br>When does the above apply? When he was walking on foot, for it is possible that he did not touch it. If, however, he was riding on a beast or carrying a burden, he is impure even though it is impurity likened to the depths, for it is impossible that he will not have touched, moved, or stood over the corpse. We have already explained impurity likened to the depths in <i>Hilchot Nizirut</i>.",
+            "When a person offered the Paschal sacrifice under the presumption that he was pure and afterwards, it was discovered that he was impure due to impurity likened to the depths, he is not obligated in the second Paschal sacrifice. This is a law conveyed by the Oral Tradition. If, however, it becomes known to him that he was impure due to impurity that was known, he is obligated in the second Paschal sacrifice.",
+            "When a person contracted impurity from a human corpse and had the ashes of the red heifer sprinkled upon him on the third and seventh day [as required], but on his seventh day he unknowingly became impure because of a grave \"likened to the depths\" and brought a Paschal sacrifice under the presumption that he was pure and afterwards, he discovered that he had contracted the impurity \"likened to the depths,\" he is not obligated in the second Paschal sacrifice, for once he immersed himself on the seventh day, his initial impurity ceased. If, however, he had contracted the impurity \"likened to the depths\" on the sixth day of his impurity and without knowing, he brought a Paschal sacrifice, he is obligated in the second Paschal sacrifice. The rationale is that a person who is impure must operate under the presumption that he is impure until he has definitely become pure, because there is a basis for the presumption of his impurity."
+        ],
+        [
+            "The following rules apply when there were many individuals who were ritually impure due to contact with a human corpse on the first Pesach. If they were the lesser portion of the Jewish people, their offering is postponed to the second Pesach like other impure individuals. If, however, the majority of the Jewish people were impure due to contact with a human corpse or the priests or the sacred utensils were impure due to contact with a human corpse, their offering is not postponed. Instead, they should all offer the Paschal sacrifice in a state of ritual impurity, those ritually impure together with those who are pure.<br>This is derived from Numbers 9:6 which states: \"And the men who were impure because of contact with the corpse of a human soul.\" Implied is that the offerings of individuals are postponed until the second Pesach, but those of the community are not postponed. This concept applies only with regard to the ritual impurity associated with a human corpse, as explained in <i>Hilchot Bi'at HaMikdash</i>.",
+            "If the Jewish people were half ritually pure and half impure, they should all offer the sacrifice on the first Pesach. Those who are pure offer the sacrifice by themselves in a state of ritual purity and those who are impure offer it by themselves in a state of impurity and partake of it in impurity. If the impure outnumbered the pure even by one, they should all offer it in impurity.",
+            "If the men were half impure due to contact with a human corpse and half pure and when you count the women together with the men, the majority will be pure, those who are pure should offer the first Paschal sacrifice. Those who are impure do not bring neither the first Paschal sacrifice or the second. They do not bring the first, because they are the lesser portion of the people. And they do not bring the second, because the women's offering of the second Paschal sacrifice is a matter of choice. Thus the impure persons are merely half the people and half the people do not bring the second Paschal sacrifice.",
+            "If the majority of the Jewish people were <i>zavim</i>, afflicted by <i>tzara'at</i>, or had relationships with <i>niddot</i> and the lesser portion were impure due to contact with a human corpse, those impure because of contact with a corpse should not offer the first Paschal sacrifice, because they are the lesser portion of the people. Nor do they offer the second, because individuals do not bring the second except at the time the majority of the people offered the first Paschal sacrifice. In this instance, since the majority of the Jewish people did not offer the first Paschal sacrifice, the lesser portion who are impure because of contact with a corpse should not bring the second Paschal sacrifice.",
+            "If the majority of the Jewish people were impure because of contact with a human corpse and a lesser portion were <i>zavim</i> and the like, those who are impure because of contact with a corpse offer the first Paschal sacrifice, and those who are <i>zavim</i> and the like do not offer either the first Paschal sacrifice or the second. They do not offer the first, because the restrictions against offering in a state of impurity were suspended with regard to communal offerings only for those impure due to contact with a human corpse. Nor do they bring the second, because a second Paschal sacrifice is brought only when the first was brought in a state of ritual purity. If the first was brought in a state of impurity, there is no second offering.",
+            "The following laws apply when a third of the Jewish people were pure, a third were <i>zavim</i> and the like, and a third were impure because of contact with a human corpse. Those who were impure because of contact with a corpse should not offer the first Paschal sacrifice, nor the second. They do not offer the first, because they are the lesser portion when compared to the aggregate of those who are pure and the <i>zavvim</i>. They should not offer the second, because the lesser portion of the people offered the first, as we explained.<br>How do we calculate whether the majority of the people are impure or pure? We do not make a calculation of all those who seek to partake of it, because it is possible that 20 people will be enumerated on one Paschal sacrifice and they will send it with one person to slaughter it on their behalf. Instead, we calculate all of those who seek to enter the Temple Courtyard while they are outside. Before the first group enters the Temple Courtyard, the calculation is made.",
+            "When an individual becomes impure because of a questionable situation regarding ritual impurity in a private domain, as will be explained in the appropriate place, his offering is postponed until the second Pesach. When the majority of the Jewish people become impure because of a questionable situation in a private domain, they should all offer it in a state of impurity.",
+            "When the Paschal sacrifice was offered in a state of impurity, it should also be eaten in a state of impurity, for from the outset, it was brought only to be eaten. It may not be eaten by all those who are impure, only by those impure because of contact with a human corpse. For them, this impurity is suspended. This also applies to those impure because of contact with other sources of impurity.<br>Those who are impure because of an impurity that results from a physical condition, e.g., <i>zavvim, zavot, niddot,</i> women after childbirth, those afflicted by <i>tzara'at,</i> should not partake of it. If, however, they do partake of it, they are exempt. According to the Oral Tradition, we learned that when a sacrifice is eaten by those who are pure, those who are impure are liable for partaking of it in impurity. When it is eaten by those who are impure, there is no liability for partaking of it in impurity. Even if those who are impure because of contact with a human corpse partook of the fats and organs to be offered on the altar, they are exempt.<br>When does the statement that a Paschal sacrifice may be eaten while ritually impure apply? When the people became impure before the blood was poured on the altar. If, however, they became impure after the blood was poured, it should not be eaten.",
+            "If the Paschal sacrifice was slaughtered in a state of ritual purity and the majority of the Jewish people became impure before its blood was poured on the altar, the blood should be poured on the altar, but the Paschal sacrifice should not be eaten. This is a Rabbinical decree lest the majority of the people become impure after the blood was poured in a following year and it be eaten in a state of impurity.<br>The following rules apply if the sacred utensils were impure because of [contact with a dead crawling animal or the like. Although the sacred utensils do not cause the persons to become impure, as will be explained in the appropriate place, since they cause the meat to become impure, the Paschal sacrifice should only be brought by those who are pure and it should be eaten, even though it is impure. It is preferable that it be eaten when the meat is impure thus superseding only an ordinary negative prohibition than it be eaten by individuals whose bodies are impure. That would be a prohibition punishable by <i>karet</i>, as explained in <i>Hilchot Pesulei HaMukdashim</i>."
+        ],
+        [
+            "Partaking of the meat of the Paschal sacrifice on the night of the fifteenth of Nisan is a positive commandment, as Exodus 12:8 states: \"And you shall eat the meat on this night, roasted on the fire. With <i>matzot</i> and bitter herbs shall you eat it.\"",
+            "<i>Matzah</i> and bitter herbs are not indispensable elements of the mitzvah. If one did not find <i>matzah</i> or bitter herbs, he fulfills his obligation by eating the meat of the Paschal sacrifice alone. There is no mitzvah to partake of bitter herbs without the Paschal sacrifice, as implied by Numbers 9:11: \"Eat it with <i>matzot</i> and bitter herbs.\"",
+            "The optimum manner of performing the mitzvah is to partake of the Paschal sacrifice in a manner leading to satiation. Therefore if one sacrificed festive peace-offerings on the fourteenth of Nisan, one should partake of them first and then partake of the meat of the Paschal sacrifice to be satiated from the festive offering. Even if one does not eat more than an olive-size portion, he fulfills his obligation.<br>Similarly, partaking of the second Paschal sacrifice on the fifteenth of the month of Iyar is a positive commandment, as stated: \"Eat it with <i>matzot</i> and bitter herbs.\"",
+            "Both of them are eaten only roasted with fire. One who partakes of an olive-sized portion from their meat lightly-roasted or cooked in liquid on the nights of Pesach is liable for lashes, as Exodus 12:9 states: \"Do not partake of it lightly-roasted or cooked in water.\" If one partook of a Paschal sacrifice that was both lightly-roasted and cooked, he is liable for only one set of lashes, because both these forbidden activities are included in one prohibition.<br>If, before nightfall, one partakes of a Paschal sacrifice that was lightly-roasted or cooked, he is not liable for lashes, as can be inferred ffrom the continuation of the above verse: \"except roasted in fire.\" Implied is that at the time it is a mitzvah to partake of the sacrifice roasted, one is liable for partaking of it lightly-roasted or cooked. If one partook of a sacrifice prepared in this manner while it was still day, he is exempt.",
+            "If one partook of an olive-sized portion of a roasted Paschal sacrifice while it is still day, he violates a positive commandment, as Exodus 12:8 states: \"And they shall eat the meat on that night,\" i.e., at night and not during the day. A prohibition resulting from a positive commandment is considered as a positive commandment.",
+            "The term <i>na</i> which the Torah mentioned in its prohibition refers to meat which began to be subjected to fire. It became roasted slightly, but was not yet fit for human consumption. If, however, one partakes of the meat of the Paschal sacrifice while raw, he is not liable for lashes, but he did nullify a positive commandment, for it is written: \"roasted with fire.\" Implied is that if it is not roasted, it is prohibited.<br>If one roasted it to the full extent until it became charred, he is exempt.",
+            "The term \"cooked\" which the Torah mentioned in its prohibition refers to cooking the meat in water, other liquids, or fruit juice. The use of the phrase <i>bashail mevushal</i> by Exodus 12:9 includes all types of cooking.",
+            "If one roasted it and afterwards cooked it, cooked it and afterwards, roasted it, or pot-roasted it, and partook of it, he is liable. It is, however, permitted to baste it with wine, oil, honey, all other liquids, and fruit juice — except water. After it is roasted, it is permitted to dip the meat in liquids and in fruit juice.",
+            "One may not roast the Paschal sacrifice on a stoneware utensil or a metal utensil, for it is written: \"roasted with fire,\" i.e., and not roasted by anything else. Therefore if the utensil was perforated so that the fire could affect the meat, one may roast with it. One may not roast it with a metal spit, because the entire spit will be hot and will roast the meat where it touches it.",
+            "When one kindles an oven, removes all the fire, and then hangs the Paschal sacrifice in the oven and roasts it, it is forbidden to partake of it, because this is not \"roasted with fire.\" If the sacrificial animal was cut up and hung over coals, it is considered \"roasted with fire.\" If he roasted it over lime, clay, or the hot springs of Tiberias, it is forbidden, because this is not \"roasted with fire.\"<br>How is the animal offered as a Paschal sacrifice roasted? One pierces it from its mouth until its anus with a wooden spit and hangs it in an oven with the fire beneath it.. One hangs its legs and its intestines in the oven, outside of it. One should not place them inside of its body cavity, for this is comparable to cooking. They would choose a pomegranate spit to roast it so that it will not cast its sap into the meat and cook it.",
+            "If the meat touches the earthenware sides or floor of the oven, one should skin off that place, because it is roasted because of the earthenware.",
+            "If its juices drip on the earthenware and then return to it, that place should be cut off. For any juice and liquid which it emits while being roasted is forbidden, for it is not roasted meat.",
+            "If its juices drip on flour, he should take a handful from the place the juice fell and discard it.",
+            "The following laws apply if one applied oil that is <i>terumah</i> to the Paschal sacrifice. If the company was made up of priests, they should partake of it. If the company was made up of Israelites and the meat is still raw, it should be washed and dried and then it may be roasted. If it has been roasted, the outer portion should be skinned off.<br>If oil from the second tithe was applied to it, one should not charge the other members of the company for its value, for the second tithe should not be redeemed in Jerusalem, as explained in the appropriate place.<br>We do not roast two Paschal sacrifices together lest they become intermingled. This applies even to a goat and a lamb.",
+            "We already stated in several places that the Paschal sacrifice should be eaten only until midnight to distance a person from transgression. According to Scriptural Law, one may partake of it throughout the entire night until dawn.<br>We already explained in <i>Hilchot Chametz UMatzah</i> that the Paschal sacrifice requires the recitation of <i>Hallel</i> during the time that it is being eaten and that the members of the company do not partake of the meat after they fell asleep, even if they did so at the beginning of the night."
+        ],
+        [
+            "Anyone who partakes of a Paschal sacrifice may partake of it only in one company. It may not be removed from the company to partake of it. If one removes an olive-sized portion of meat from a Paschal sacrifice from one company to another company on the night of the fifteenth of Nisan, he is liable for lashes, as Exodus 12:46 states: \"Do not remove the meat from the house to the outside, \"for that prooftext uses a form of the word <i>hotza'ah</i> which is used with regard to the Sabbath. Therefore it is necessary that one remove the article from its initial place and place it down outside, as is true with regard to the prohibition against transferring an article from one domain to another on the Sabbath.<br>With regard to the Paschal sacrifice, one is not liable for removing meat from a company after it has already been removed once. Instead, since it was removed by the first person, it is disqualified.<br>From the doorframe of a house inward is considered as part of the house. From the doorframe outward, is considered as outside the house. The doorframe, i.e., the width of the entrance, is considered as outside. The windows and the width of the walls are considered as inside. The roofs and the lofts are not considered as part of the house.",
+            "When the meat of a Paschal sacrifice has been removed from its company - whether intentionally or inadvertently - it becomes forbidden to be eaten. It is comparable to the meat of sacrifices of the most sacred order that were taken outside the Temple Courtyard or sacrifices of a lesser degree of sanctity that were taken outside the walls of Jerusalem, in which instance, everything is considered like an animal that is <i>treifah</i>. One is liable for lashes for partaking of it, as stated in <i>Hilchot Ma'aseh HaKorbanot</i>.<br>When part of a limb of a sacrificial animal is removed from its designated area, one should cut through the meat, descending until he reaches the bone and then scrape off the meat. Whatever is within the designated area should be eaten. Whatever is outside should be burnt. When he reaches the bone, he should cut off the bone with a butcher's knife, if other sacrifices are involved. If it is a Paschal sacrifice - in which instance it is forbidden to break its bones, one should scrape off the meat until the joint, separate the limb whose portion was removed from the joint, and cast it outside.",
+            "When two companies are partaking of their Paschal sacrifices in one house, each company must delineate its borders with a partition. From the words \"from the meat... outside,\" the Oral Tradition taught that the place outside the place where it is being eaten must be designated. Thus one company must turn their faces to one side and eat and the other must turn their faces to the other side and eat, so they will not appear as intermingled.",
+            "If the water with which they would mix their wines was in the center of the house, between the two companies, when the attendant rises to pour water, he should shut his mouth closed and then turn his face away from his company, keeping it closed until he returns to them. Only afterwards may he swallow what is in his mouth, for it is forbidden to partake of the Paschal sacrifice in two companies.<br>A bride is permitted to turn her face away from the company and partake of the Paschal sacrifice, because she is embarrassed to eat in their presence.",
+            "When the divider between two companies has been undone, they should not partake of their Paschal sacrifices. Similarly, if one company was partaking of a Paschal sacrifice and a divider was made separating some from the others, they should not partake of it until the divider is removed. The rationale is that a Paschal sacrifice may not be eaten in two companies and one should not move from one company to another.",
+            "The following rules apply when three or more members of a company come to partake of their Paschal sacrifice, but the other members of the company do not come. If they entered at the time most people partake of their Paschal sacrifices and the attendant called for the others and they did not come, they may enter and eat until satiation without waiting for the others. Even if those who came late come and see that the three consumed the entire sacrifice, they need not reimburse them for their portion. If, however, only two enter on time, they should wait.<br>When does this apply? When they enter to eat. When, however, they depart, no one has to wait for his colleague. Even if only one person finished eating, he may depart. He need not wait for the others.",
+            "One who gives an olive-sized portion of a Paschal sacrifice - whether the first Paschal sacrifice or the second - to an apostate who worships false deities, to a resident alien, or a gentile worker, violates a negative commandment, but is not liable for lashes. He is, however, liable for stripes for rebellious conduct.<br>The term \"foreigner\" mentioned in the Torah refers to one who worships alien deities. One may not give a portion of the Paschal sacrifice to a gentile, even a resident alien or a worker, as Exodus 12:45 states: \"Neither a resident, nor an alien should partake of it.\"",
+            "An uncircumcised person who ate an olive-sized portion of the Paschal sacrifice is liable for lashes, as <i>ibid.</i>:48 states: \"No uncircumcised person shall partake of it.\" That verse can also be interpreted as meaning: He may not partake \"of it\"; he may, however, partake of <i>matzah</i> and bitter herbs. Similarly, it is permitted to feed <i>matzah</i> and bitter herbs to a resident alien, or a gentile worker.",
+            "Just as the circumcision of one's sons and servants holds one back from slaughtering the Paschal sacrifice, so too, it holds him back from partaking of it, as <i>ibid.</i>:44 states: \"He shall circumcise him, then he shall partake of it.\"<br>What is implied? One purchased a servant after the slaughter of the Paschal sacrifice or one had a son whose time for circumcision did not arrive until after the slaughter of the Paschal sacrifice. Such a person is forbidden to partake of the Paschal sacrifice until he circumcises them.<br>How is it possible for the son to be fit to be circumcised after the slaughter of the Paschal sacrifice, but not to be fit to be circumcised before its slaughtered? For example, he had a fever and seven full days are needed from the time at which he became healed, his eye hurt severely and he was healed after the slaughter of the Paschal sacrifice, or he was a <i>tumtum</i> and he was operated on after the slaughter of the Paschal sacrifice and it was discovered that he was male."
+        ],
+        [
+            "A person who breaks a bone in a pure Paschal sacrifice is liable for lashes, as Exodus 12:46 states: \"You shall not break a bone in it.\" And with regard to the second Paschal sacrifice, Numbers 9:12 states: \"He shall not break a bone in it.\"<br>When, however, the Paschal sacrifice is brought in a state of impurity, one is not liable for lashes. According to the Oral Tradition, it was taught: \"You shall not break in it,\" i.e., in a pure sacrifice, not an impure one.<br>Whether one breaks a bone of the Paschal sacrifice on the night of the fifteenth of Nisan, while it is still day on the fourteenth, or even after several days, he is liable for lashes.",
+            "For this reason, the bones of the Paschal sacrifice are burnt with the remainder of its meat so that they will not cause misfortune.",
+            "One is liable only for breaking a bone upon which there was an olive-sized portion of meat or which contains marrow. If, by contrast, a bone does not contain marrow and there is not an olive-sized portion of meat upon it, one is not liable for breaking it. If there was an olive-sized portion of meat on a bone, but one broke it in a place where there is no meat, he is liable, even though there is no meat where he broke the bone.",
+            "When one breaks a bone that is already broken, he is liable for lashes.",
+            "When one burns the bones of a Paschal sacrifice or cuts its sinews, he is not liable for breaking a bone.",
+            "When a Paschal sacrifice was lightly roasted or cooked and one broke a bone, he is liable for lashes. Even if it was disqualified because it contracted impurity, it was taken out of the home where it is being eaten, or the like, the prohibition against breaking its bones applies.<br>When does the above apply? When there was a time the Paschal sacrifice was acceptable and it was disqualified. If, however, there was never a time when it was acceptable, e.g., it became <i>piggul</i> or was brought with a disqualifying intent concerning time or with a disqualifying intent concerning the type of sacrifice, the prohibition against breaking a bone does not apply.",
+            "If one breaks the bone of the fat-tail, he is not liable, because it is not fit to be eaten.",
+            "Cartilage which is like soft bones are permitted to be eaten.",
+            "If the Paschal sacrifice was a small and tender kid goat whose bones are soft, they may not be eaten, because that is considered as breaking a bone. If one partakes of them he is liable for lashes, for the liability applies equally whether one breaks a firm bone or a soft bone,<br>This is the general principle: Whatever could be eaten in a large ox after it has been cooked may be eaten in a tender kid after it has been roasted, e.g., the cartilage around the joints and similar types of body tissue.",
+            "Soft sinews that will ultimately become firm, even though they are fit to be eaten at the time and may be eaten from the Paschal sacrifice, they are not considered when enumerating people on the sacrifice. Persons may be enumerated because of the brain in the head, because it is possible to remove it without breaking a bone. One may not be enumerated on the marrow in the hip bone - it is bone closed on both sides - because it is impossible to remove the marrow without breaking a bone.",
+            "When a person partakes of the Paschal sacrifice, he should cut off the meat and partake of it. He may cut off the bones at the joints and separate them if he desires.<br>When he reaches the sciatic nerve, he should remove it and place it with the remainder of sinews, bones, and membranes which are removed at the time of eating. It is not removed previously, as is done with regard to other meat.<br>The Paschal sacrifice should not be cut into pieces before it is roasted. Instead, it is roasted whole. If it was cut into pieces, it is acceptable, provided it is not lacking a limb.<br>A person should endeavor that none of the meat of the Paschal sacrifice remain until the morning, as Exodus 12:10 states: \"Do not leave over any of it until the morning.\" Similarly, with regard to the second Paschal sacrifice, Exodus 12:10 states: \"What remains from it, you shall burn in fire.\"",
+            "When the first Paschal sacrifice is offered, a peace-offering is sacrificed with it on the fourteenth of Nissan from cattle or from sheep, whether a large animal or a small one, like all other peace-offerings. It is called the festive-offering of the fourteenth. This is the intent of the Torah's statement Deuteronomy 16:2: \"And you bring a Paschal offering to God your Lord from sheep and from cattle.\"<br>When is this festive-offering brought? When the Paschal sacrifice is offered during the week, in a state of ritual purity, and when there is a lack of Paschal sacrifices. If, however, the fourteenth of Nisan falls on the Sabbath, it is offered in a state of ritual impurity, or there are ample offerings, the festive-offering is not brought with it. Instead, only the Paschal sacrifices are brought.",
+            "The festive-offering brought on the fourteenth is a voluntary matter; it is not an obligation. It may be eaten for two days and one night like all other peace-offerings. It is forbidden to leave over the meat of the festive-offering of the fourteenth until the third day, as Deuteronomy 16:4 states: \"Do not leave any of the meat that you will sacrifice in the evening for the first day until the morning.\" According to the Oral Tradition, it was taught that this is a warning for a person who leaves over the meat of the festive-offering of the fourteenth until the sixteenth. The term \"until the morning\" means until the morning of the second day. One who leaves over the meat is not liable for lashes. Instead, he should burn the left over meat in the same manner as meat left over from other sacrifices is burnt.",
+            "The meat of the festive-offering that was served on the table with the Paschal sacrifice and similarly, the other cooked dishes served with it should be burnt with it. They may only be eaten until midnight like the Paschal sacrifice itself. This is a decree lest a mixture occur.",
+            "What are the differences between the first Paschal sacrifice and the second Paschal sacrifice? At the time of the first, <i>chametz</i> is forbidden to be seen or possessed in one's domain. It may not be slaughtered while one is in possession of <i>chametz</i>. Its meat may not be removed from the company in which it was designated to be eaten. The <i>Hallel</i> must be recited when it is eaten. A festive-offering is brought with it. It may be brought in a state of impurity if the majority of the people are impure because of contact with a human corpse, as we explained.<br>With regard to the second Paschal sacrifice, by contrast, both <i>chametz</i> and <i>matzah</i> may be possessed by the person at home. <i>Hallel</i> is not recited while partaking of it. It may be taken out of the company in which it was designated to be eaten. A festive-offering is not brought with it and it may not be brought in a state of impurity.<br>Both are alike in that offering them supersedes the Sabbath prohibitions. <i>Hallel</i> is recited when they are offered. They are eaten roasted in one house together with matzah and bitter herbs. In neither instance may their meat be left over until the next morning, nor may their bones be broken.<br>Why does the second Paschal sacrifice not resemble the first in all matters, as might be expected since Numbers 9:12 states with regard to the second Paschal sacrifice: \"It shall be offered according to all the statutes of the Paschal sacrifice\"? Because some of the statutes of the Paschal sacrifice are explicitly mentioned with regard to it. This teaches that it is analogous to the first only in those matters which are stated explicitly regarding it. They are the mitzvot that concern the body of the sacrifice. They are \"the statutes of the Paschal sacrifice\" included in the general category.<br>The statements regarding the offering of the Paschal sacrifice in Egypt: that it should be set aside on the tenth of the month, that its blood should be applied to the lintel and the two doorposts with a bunch of hyssop, and that it should be eaten with haste, are not practices that are followed in future generations. They were observed only with regard to the Paschal sacrifice offered in Egypt."
+        ]
+    ],
+    "versions": [
+        [
+            "Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI"
+        ]
+    ],
+    "heTitle": "משנה תורה, הלכות קרבן פסח",
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+        "Halakhah",
+        "Mishneh Torah",
+        "Sefer Korbanot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}

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+    "heTitle": "משנה תורה, הלכות קרבן פסח",
+    "categories": [
+        "Halakhah",
+        "Mishneh Torah",
+        "Sefer Korbanot"
+    ],
+    "text": [
+        [
+            "מצות עשה לשחוט את הפסח בארבעה עשר לחדש ניסן אחר חצות ואין שוחטין אלא מן הכבשים או מן העזים בלבד זכר בן שנה ואחד האיש ואחד האשה חייבין במצוה זו:",
+            "ומי שביטל מצוה זו בזדון ועבר יום ארבעה עשר ולא הקריב והוא לא טמא ולא בדרך רחוקה הרי זה חייב כרת ואם ביטלה בשגגה פטור:",
+            "אין שוחטין את הפסח אלא בעזרה כשאר הקדשים אף בשעת היתר הבמות לא היו מקריבין את הפסח בבמת יחיד וכל המקריב את הפסח בבמת יחיד לוקה שנאמר לא תוכל לזבוח את הפסח באחד שעריך מפי השמועה למדו שזו אזהרה לשוחט בבמת יחיד אפילו בשעת היתר הבמות:",
+            "שחיטת הפסח אחר חצות ואם שחטו קודם חצות פסול ואין שוחטין אותו אלא אחר תמיד של בין הערבים אחר שמקטירין קטרת של בין הערבים ואחר שמטיבין את הנרות מתחילין לשחוט את הפסחים עד סוף היום ואם שחטו אחר חצות קודם תמיד של בין הערבים כשר ויהיה אחד ממרס בדם הפסח עד שיזרק דם התמיד ואחר כך יזרוק דם הפסח אחריו ואם נזרק דם הפסח קודם דם התמיד כשר:",
+            "השוחט את הפסח בזמנו והיה לו כזית חמץ ברשותו לוקה שנאמר לא תזבח על חמץ דם זבחי שלא יזבח הפסח והחמץ קיים אחד השוחט ואחד הזורק את הדם ואחד המקטיר את האימורין אם היה ברשות אחד מהם או ברשות אחד מבני חבורה שאוכלין פסח זה כזית חמץ בשעת הקרבתו הרי זה לוקה והפסח כשר:",
+            "דם הפסח טעון שפיכה כנגד היסוד ואחר ששופכים דמו מפשיטים אותו וקורעין את בטנו ומוציאין את אימוריו ומקטירין אותן חלבין כל זבח וזבח לבדו ובעל הזבח נוטל פסחו עם העור שלו ומביא לביתו לירושלים וצולהו ואוכל לערב:",
+            "המניח אמורים ולא הקטירן עד שלנו ונפסלו בלינה הרי זה עובר בלא תעשה שנאמר לא ילין חלב חגי עד בקר ואף על פי שעבר אינו לוקה לפי שאין בו מעשה:",
+            "ומקטירין חלבי פסחים כל הלילה עד שיעלה עמוד השחר בד\"א כשחל ארבעה עשר להיות בשבת שהרי חלבי שבת קריבין ביום טוב אבל אם חל ארבעה עשר להיות בחול אין מקטירין חלבי חול ביום טוב:",
+            "הפסח נשחט בשלש כתות שנאמר ושחטו אותו כל קהל עדת ישראל קהל ועדה וישראל ואין פוחתין משלשים בני אדם בכל כת וכת:",
+            "היו הכל חמשים נכנסים בתחלה שלשים ושוחטין ויוצאים עשרה ונכנסין עשרה וחוזרין ויוצאין עשרה ונכנסין עשרה:",
+            "היו פחות מחמשים אין שוחטין את הפסח לכתחלה [ואם שחטו כשר] ואם שחטו כולן בבת אחת כשר כיצד נשחט נכנסה הכת הראשונה עד שתתמלא העזרה ונועלין דלתות העזרה ומתחילין לשחוט את פסחיהן וכל זמן שהן שוחטין ומקריבין קוראים הלויים את ההלל אם גמרו ההלל ועדיין לא שלמה הכת מלהקריב שונים ואם שנו ולא שלמו להקריב משלשין ומעולם לא שלשו:",
+            "על כל קריאה וקריאה תוקעין שלש תקיעות בחצוצרות תקיעה תרועה ותקיעה הואיל ואין לו נסכים לתקוע בשעת ניסוך תוקעין בשעת שחיטה:",
+            "הכהנים עומדים שורות שורות ובידיהן מזרקי כסף ומזרקי זהב שורה שכולה כסף כסף שורה שכולה זהב זהב ולא היו מעורבים כדי שיהיה להם נוי ולא היו למזרקין שולים כדי שלא יניחום ויקרש הדם:",
+            "שחט השוחט וקיבל הכהן נותנו לחבירו וחבירו לחבירו כדי שיתעסקו רבים במצוה עד שיגיע הדם אצל כהן הקרוב למזבח שופכו שפיכה אחת כנגד היסוד ומקבל מזרק אחד מלא ואח\"כ מחזיר את הריקן ותולין ומפשיטין את כולו וקורעו וממחה את קרביו עד שמסיר מהן הצואה והפרש ומוציא את האימורין ונותנן בכלי ומולחן ומקטירן הכהן על גבי המזבח וכיצד תולין ומפשיטין מסמרות של ברזל היו קבועין בכותלים ובעמודים שבהן תולין ומפשיטין וכל מי שלא מצא מקום לתלות מקלות דקים וחלקים היו שם מניח על כתפו ועל כתף חבירו ותולה ומפשיט:",
+            "שלמו מלהקריב פותחין דלתות העזרה ויוצאת כת הראשונה ונכנסה שנייה יצאת שנייה ונכנסה שלישית כמעשה ראשונה כך מעשה שנייה ושלישית שלמה כת שלישית ויצאת רוחצים את העזרה:",
+            "חל ארבעה עשר להיות בשבת כמעשהו בחול כך מעשהו בשבת ורוחצין את העזרה בשבת שאין איסור שבות במקדש אפילו בדבר שאינו צורך עבודה איסור שבות במקדש היתר הוא:",
+            "אין כל אחד ואחד מוליך את פסחו לביתו בשבת אלא כת הראשונה יוצאין בפסחיהם ויושבין בהר הבית והשנייה יוצאין בפסחיהן ויושבין בחיל והשלישית עומדין במקומן בעזרה ושוהים הכל עד מוצאי שבת והולך כל אחד בפסחו לביתו:",
+            "שחיטת הפסח וזריקת דמו ומיחוי קרביו והקטר חלביו דוחין את השבת שאי אפשר לעשותן קודם השבת שהרי קבוע לו זמן שנאמר במועדו אבל הרכבתו והבאתו מחוץ לתחום וחתיכת יבלתו בכלי אינן דוחין את השבת שהרי אפשר לעשותן קודם השבת ואם יכול לחתוך יבלתו בידו בשבת חותך ואם היתה יבשה חותכה אפילו בכלי שאין שבות במקדש כלל וכן צלייתו והדחת קרביו אינן דוחין את השבת שהרי אפשר לעשותן לאחר השבת:",
+            "שכח ולא הביא סכין לא יביאנה בשבת אלא נותנה בין קרני הכבש או בצמרו ומכישו עד שמביאו לעזרה ומקדישו שם ואע\"פ שהוא מחמר בשבת מחמר כלאחר יד הוא ומפני המצוה מותר במה דברים אמורים כשלא הקדיש פסחו עדיין ולא אמר זה פסח אבל אם הקדישו לא יביא סכין עליו מפני שהוא עובד בקדשים ומפני מה התירו להקדיש פסחו בשבת הואיל וקבוע לו זמן מותר להקדישו בשבת וכן מקדיש אדם חגיגתו ביום טוב ואינו חושש:",
+            "השוחט את הפסח ונמצא בעל מום או טריפה הרי זה שוחט אחר בין בחול בין בשבת אפילו מאה זה אחר זה שוחט והולך עד שיכשר אחד או עד שתחשך וידחה לשני שהרי אנוס הוא:"
+        ],
+        [
+            "אין שוחטין את הפסח אלא למנוייו שנאמר תכוסו על השה מלמד שמתמנים עליו כשהוא חי ואלו המתמנים על הפסח הם הנקראים בני חבורה:",
+            "יחיד ששחט את הפסח לעצמו כשר והוא שיהיה ראוי לאכול את כולו ומשתדלין שלא ישחט לכתחלה על יחיד שנאמר יעשו אותו:",
+            "אין שוחטין את הפסח אלא על מי שראוי לאכול היה אחד מבני חבורה קטן או זקן או חולה אם יכול לאכול כזית שוחטין עליו ואם לאו אין שוחטין עליו שנאמר איש לפי אכלו עד שיהיה ראוי לאכול אפילו חבורה של מאה ואין כל אחד מהן יכול לאכול כזית אין שוחטין עליהן:",
+            "אין עושין חבורה נשים ועבדים או קטנים ועבדים מפני שלא תהיה קלות ראש ביניהן אבל עושים חבורה כלם נשים אפילו בפסח שני או כולה עבדים ושוחטין על הקטנים שיהיו מכלל בני החבורה לא שתהיה חבורה כולה קטנים שאינן בני דעת וכן אין עושין חבורה כולה חולים או זקנים או אוננים אע\"פשהן יכולין לאכול הואיל ואכילתם מעוטה שמא ישאירו הפסח ויביאוהו לידי פיסול ואם עברו ושחטו על חבורה זו כשר וכן אין עושין חבורה כולה גרים שמא ידקדקו בו ויביאוהו לידי פיסול ואם שחטו עליהן כשר:",
+            "שחטו שלא למנוייו או למי שאין כל אחד מהן יכול לאכול כזית או ששחטו לערלים או לטמאים פסול שחטו למי שיכול לאכול ולמי שאינו יכול לאכול כזית למנוייו ושלא למנוייו למולים ולערלים לטהורים ולטמאין כשר שאלו הראויין לו אוכלין כהלכה והאחרים כאילו לא חשב עליהם:",
+            "שחטו למולים וזרק הדם לשם מולים וערלים פסול שהזריקה חמורה שהיא עיקר הקרבן שחטו למולים שיתכפרו בו ערלים פסול שהרי יש מחשבת ערלים בזריקה שחטו לאוכליו לזרוק דמו שלא לאוכליו הפסח כשר ואין אדם יוצא בו ידי חובתו לפי שאין מחשבת אוכלים בזריקה:",
+            "מי שהוא בריא בשעת שחיטה וחולה בשעת זריקה או חולה בשעת שחיטה ובריא בשעת זריקה אין שוחטין וזורקין עליו עד שיהיה בריא משעת שחיטה עד שעת זריקה:",
+            "שוחט אדם על ידי בנו ובתו הקטנים ועל ידי עבדו ושפחתו הכנענים בין מדעתן בין שלא מדעתן אבל אינו שוחטע\"יבנו ובתו הגדולים ולא על ידי עבדו ושפחתו העברים ולאע\"יאשתו אלא מדעתן ואם שתקו ולא מיחו הרי זה מדעתן:",
+            "שחט על ידי בנו ובתו הקטנים ועל ידי עבדו ושפחתו הכנענים והלכו ושחטו הן לעצמן יוצאין בשל רבן:",
+            "שחטע\"יאשתו ובנו ובתו הגדולים וע\"י עבדו ושפחתו העברים ושחטו הן לעצמן אין לך מיחוי גדול מזה ואינן יוצאין אלא בשל עצמן:",
+            "האשה שהיא בבית בעלה שחט עליה אביה ושחט עליה בעלה תאכל משל בעלה היתה נחפזת ללכת לבית אביה ברגל הראשון הסמוך לנישואיה כדרך כל הבנות ושחט עליה אביה ושחט עליה בעלה תאכל משל אביה מכאן ואילך תאכל ממקום שהיא רוצה והוא שתברור לה מקום שתרצה בשעת שחיטה וכן יתום ששחטו עליו אפוטרופסין יאכל ממקום שהוא רוצה בד\"א ביתום קטן אבל גדול נעשה כממנה עצמו על שני פסחים והממנה עצמו על שני פסחים אינו אוכל אלא מן הנשחט ראשון:",
+            "עבד של שני שותפין בזמן שמקפידין זה על זה שלא יגנבנו לא יאכל משל שניהן ואם אינן מקפידין ממקום שירצה יאכל:",
+            "מי שחציו עבד וחציו בן חורין לא יאכל לא משל רבו ולא משל עצמו עד שיעשה כולו בן חורין:",
+            "עד כמה נמנים על הפסח עד שיהיה בו כזית לכל אחד ואחד ונמנין עליו ומושכין את ידיהן ממנו עד שישחט כיון שנשחט אינו יכול למשוך את ידו שהרי נשחט עליו נמנו עליו וחזרו אחרים ונמנו עליו ראשונים שיש להם כזית אוכלים ופטורים מעשות פסח שני ואחרונים שרבו עד שלא נמצא בו כזית לכל אחד אינן אוכלין וחייבים לעשות פסח שני:",
+            "הממנה אחרים עמו על חלקו ולא ידעו בהן בני החבורה הרי בני החבורה רשאין ליתן לו חלקו אחר שיצלה בעת האכילה ובני החבורה אוכלין משלהן והוא אוכל חלקו עם האחרים שמנה עליו בחבורה שנייה וכן בני החבורה שהיה אחד מהם גרגרן רשאים להוציאו מהן ונותנין לו חלקו ויאכלהו בחבורתו ואם אינו זולל אינן רשאין ליחלק:"
+        ],
+        [
+            "האומר לעבדו צא ושחוט עלי את הפסח אף על פי שדרך רבו לשחוט טלה בכל שנה והלך ושחט עליו גדי או שהיה דרכו לשחוט גדי והלך ושחט עליו טלה הרי זה יאכל ממנו שהרי לא פירש ואמר לו שחוט לי ממין פלוני הלך ושחט גדי וטלה אינו אוכל משניהן אלא יצאו לבית השריפה שאין נמנין על שני פסחים ואם היה מלך או מלכה ואמר לעבדו לשחוט עליו ושחט גדי וטלה יאכל מן הראשון משום שלום מלכות:",
+            "האומר לשלוחו צא ושחוט עלי את הפסח וקבע לו גדי או טלה ושכח מה אמר לו רבו הרי זה שוחט גדי וטלה ואומר אם גדי אמר לי גדי שלו וטלה שלי ואם טלה אמר לי טלה שלו וגדי שלי שכח השולח מה אמר לו שניהן יצאו לבית השריפה ואם שכח השולח קודם שיזרק הדם חייבין לעשות פסח שני שכח אחר שנזרק הדם פטור מלעשות פסח שני וכן הדין באומר לעבדו צא ושחוט עלי וקבע לו ושכח העבד מה אמר לו רבו והוא שיתן לו רועה של רבו גדי וטלה ויאמר לו שחוט שניהן כדי שתשחוט כמו שאמר לו רבך והרי אחד מהן שלך על מנת שלא יהיה לרבך בו כלום אם עשה הרועה כך אחר כך יהיה אפשר לעבד להתנות כמו שביארנו:",
+            "בני חבורה שאמרו לאחד צא ושחוט לנו את הפסח ואמר הוא להן ואתם שחטו עלי ושחטו הם ושחט הוא כלם אוכלין מזה שנשחט ראשון והאחרון יצא לבית השריפה:",
+            "חבורה שאבד פסחה ואמרו לאחד צא ובקש ושחוט עלינו הלך ומצא פסח שאבד ושחטו והם לקחו פסח אחר ושחטוהו אם שלו נשחט ראשון הוא אוכל משלו והן אוכלין עמו והשני ישרף ואם שלהן נשחט ראשון הן אוכלין משלהן והוא אוכל משלו אין ידוע אי זה מהן נשחט ראשון או ששחטו שניהן כאחת הוא אוכל משלו והן אינן אוכלין עמו ושלהן יצא לבית השריפה ופטורין מלעשות פסח שני:",
+            "אמר להם זה ששלחוהו לבקש פסח שאבד ולשחטו אם איחרתי שחטו אתם עלי הלך ומצא ושחט והם לקחו ושחטו אם שלהן נשחט ראשון הם אוכלין משלהם והוא אוכל עמהם והשני ישרף ואם שלו נשחט ראשון הוא אוכל משלו והן אוכלין משלהן אין ידוע אי זה מהן נשחט ראשון או ששחטו שניהם כאחד הן אוכלין משלהן והוא אינו אוכל עמהן ושלו יצא לבית השריפה ופטור מלעשות פסח שני:",
+            "אבד להן פסחם ואבד לו פסחו ואמר להן צאו ובקשו ושחטו עלי ואמרו לו צא ובקש ושחוט עלינו והלך ומצא ושחט ומצאו הם ושחטו כולם אוכלין מן הראשון והשני ישרף ואם אין ידוע אי זה נשחט תחילה או ששחטו שניהן כאחד שניהן ישרפו ופטורין מלעשות פסח שני הלך הוא לבקש והלכו הם לבקש ולא אמרו זה לזה כלום אע\"פ שהיה בלבם שישחוט כל אחד מהן על חבירו או שהיו שם רמיזות ודברים שאומדן הדעת בהן שכל אחד שימצא ישחוט על חבירו הואיל ולא פירשו ולא אמרו זה לזה כלום אינן אחראין זה לזה:",
+            "שתי חבורות שנתערבו פסחיהן קודם שישחטו חבורה זו לוקחין כבש אחד מן התערובות והשנייה לוקחין השני ואחד מבני חבורה זו בא אצל אלו ואחד מבני שנייה בא אצל הראשונה וכל חבורה מהן אומרות לזה האחד שבא אצלם אם שלנו הוא הפסח הזה ידיך משוכות משלך ונמנית על שלנו ואם שלך הוא הפסח הזה ידינו משוכות משלנו ונמנינו על שלך וכן חמש חבורות של חמשה חמשה בני אדם או עשר חבורות של עשרה עשרה מושכין להן אחד מכל חבורה לחבורה האחרת וכך הם מתנים ואומרים ואח\"כ שוחטין:",
+            "שנים שנתערבו פסחיהן זה לוקח פסח אחד מן התערובות וזה לוקח לו אחד וזה ממנה על פסחו אחד מן השוק והאחר ממנה עמו אחד מן השוק כדי שיהיו שתי חבורות ואחר כך יבוא אחד משניהם אצל אלו ויבוא אחד מאלו אצל האחר ומתנה כל אחד עם חבירו שבא אצלו מחבורה שנייה ואומר אם שלי הוא פסח זה ידיך משוכות משלך ונמנית על שלי ואם שלך הוא ידי משוכה מפסח שלי ונמניתי על שלך ונמצא שלא הפסידו כלום:",
+            "חמשה שנתערבו עורות פסחיהן ונמצאת יבלת בעור אחד מהן כולם יצאו לבית השריפה ואם נתערבו קודם זריקת דמן חייבין בפסח שני נתערבו אחר זריקה פטורין מלעשו�� פסח שני שאם הקריבו פסח שני נמצא זה שקרב בראשון קרב כשר מביא חולין לעזרה ואם נמנו כולן על פסח אחד נמצא נשחט שלא למחוייב וזה כמי שנשחט שלא למנוייו ואם התנה כל אחד מהן ואמר אם אינו פסח יהיה שלמים דם הפסח בשפיכה ודם השלמים בזריקה והניתנין בזריקה אל יתנם בשפיכה לכתחילה לפיכך פטורין מפסח שני:"
+        ],
+        [
+            "כבר נתבאר בהלכות פסולי המוקדשין שהפסח אינו נשחט אלא לשם פסח ולשם בעליו ואם שחטו במחשבת שינוי השם פסול השוחט את הפסח על בני חבורה ואמר להם לאחר זמן אותו הפסח ששחטתי עליכם שלא לשמו שחטתיו אם היה נאמן להן סומכין על דבריו ואם לאו שורת הדין שאינו נאמן ורוצה להחמיר על עצמו הרי זה משובח ויביא פסח שני:",
+            "בשר הפסח שנטמא ונודע לו קודם זריקה אף על פי שהאימורין טהורין לא יזרוק את הדם שאין הפסח בא אלא לאכילה ואם זרק לא הורצה ואם לא נודע לו עד שנזרק הדם הורצה שהציץ מרצה על שגגת הבשר שנטמא ואינו מרצה על הזדון נטמאו מקצת האיברים שורף את הטמאים ואוכל את הטהורים נטמאו האימורים והבשר קיים זורק את הדם והבשר נאכל לערב נטמאו הבעלים אחר שנשחט לא יזרוק את הדם ואם זרק לא הורצה לפיכך חייבין בפסח שני שאין הציץ מרצה על טומאת הגוף אלא אם נטמאה בטומאת התהום כמו שביארנו בהלכות ביאת המקדש:",
+            "הפסח שיצא מירושלים או שנטמא בארבעה עשר ישרף מיד נטמאו הבעלים או מתו או משכו את ידיהם אפילו נטמאו או מתו קודם זריקת הדם מניחין אותו עד שתעובר צורתו ואח\"כ ישרף זה הכלל כל שפיסולו בגופו ישרף מיד בדם או בבעלים תעובר צורתו ואחר כך ישרף לפיכך אם שחטו אחר שנודע שמשכו הבעלים את ידיהם או מתו או נטמאו ונדחו לפסח שני הרי זה ישרף מיד במה דברים אמורים שישרף אם נטמאו הבעלים כשנטמאו כל בני החבורה אבל אם נטמאו מקצתן זכו טהורים בחלקם של טמאים אע\"פ שנטמאו מקצתן אחר שהתחילו לאכול זכו הטהורים שעדיין לא התחילו אבל אם התחילו כולן ונטמאו מקצתן לא זכו טהורים בחלקן של טמאים אלא הטהורים אוכלין חלקם וחלק הטמאים ישרף והוא הדין אם מתו מקצתן נטמא שלם או רובו שורפים אותו לפני הבירה בפני הכל כדי לביישן עד שיזהרו בו ושורפין אותו מעצי המערכה כדי שלא יחשדו אותן ויאמרו מעצי המערכה גנבו לפיכך אם ישרפוהו בקש ובקנים ורצו לשרוף משל עצמן שורפין נטמא מיעוטו וכן הנותר שורפין אותו בחצרותיהן מעצי עצמן אבל לא מעצי המערכה שלא ישארו מהן אצלם וימעלו בהן:",
+            "המפריש נקבה לפסחו או זכר בן שתי שנים ירעה עד שיפול בו מום וימכר ויביא בדמיו פסח ואם לא נפל בה מום עד שהקריב פסחו יביא בדמיו שלמים:",
+            "הפריש פסחו ומת לא יביאנו בנו אחריו לשם הפסח אלא לשם שלמים ואם היה ממונה עם אביו עליו יביאנו לשם פסח במה דברים אמורים כשמת אביו אחר חצות ארבעה עשר אבל קודם חצות הרי זה נדחה לפסח שני מפני שהוא אונן כמו שיתבאר ויביא פסחו זה בשני:",
+            "מי שאבד פסחו ומצאו אחר שהפריש פסח אחר והרי שניהן עומדין יקריב אי זה מהן שירצה לשם פסח והשני יקרב שלמים מצאו אחר ששחט פסחו הרי זה יקרב שלמים וכן אם המיר בזה הנמצא אחר שחיטה הרי תמורה זו תקרב שלמים אבל אם מצאו קודם שחיטת זה שהפריש הואיל וזה הנמצא ראוי להקריבו פסח וראוי להקריבו שלמים כמו שביארנו אם המיר בזה הנמצא בין קודם שחיטת המופרש תחתיו בין אחר שחיטה אין תמורתו קריבה אלא תרעה עד שיפול בה מום ויביא בדמיה שלמים:",
+            "פסח שעברה שנתו ושלמים הבאים מחמת הפסח הרי הם כשלמים לכל דבר טעונין סמיכה ונסכים ותנופת חזה ושוק מה שאין כן בפסח:",
+            "פסח שנתערב בשלמים יקרבו כולן שלמים נתערב בזבחים אחרים ירעו עד שיפול בהן מום ויביא בדמי היפה שבהן ממין זה ובדמי היפה שבהן שלמים ויפסיד המותר מביתו כמו שביארנו בפסולי המוקדשין נתערב בבכורות ירעו הכל עד שיפול בהן מום ויאכלו כבכור בעל מום ויביא בהמה שהיא יפה כיפה שבתערובות ויאמר כל מקום שהוא הפסח קדושתו תחול על זו ויקריבנה שלמים אם קרב פסחו:",
+            "המפריש פסחו עד שלא נתגייר ונתגייר עד שלא נשתחרר ונשתחרר עד שלא הביא שתי שערות והביא הרי זה מקריבו לשם פסח שאין בעלי חיים נדחין כמו שביארנו בפסולי המוקדשין:",
+            "המפריש מעות לפסחו והותירו יביא המותר שלמים הממנה אחרים על פסחו ועל חגיגתו הרי המעות שיקח מהן בחלקם חולין אף על פי שזה הפריש טלה לפסחו וזה הפריש מעות לפסחו ולקח ממנו המעות ומנהו על פסחו הרי המעות חולין שעל מנת כן הקדישו ישראל את פסחיהן ואת חגיגתן ואת מעות פסחיהן וחגיגתן:",
+            "עצים של צליית הפסח כפסח וכן מצה ומרור הואיל והן מכשירי הפסח הרי הם כפסח ואם לקח ממעות הפסח ממי שמנה אותן עמו כדי למנותן עמו במצה ומרור או להיות לו חלק בעצים שצולה בהן הרי המעות חולין:"
+        ],
+        [
+            "מי שהיה טמא בשעת שחיטת הפסח שאין שוחטין עליו או שהיה בדרך רחוקה או נאנס באונס אחר או ששגג ולא הקריב בראשון הרי זה מביא פסח בארבעה עשר לחדש השני בין הערבים ושחיטת פסח זה מצות עשה בפני עצמו ודוחה את השבת שאין השני תשלומין לראשון אלא רגל בפני עצמו לפיכך חייבין עליו כרת:",
+            "כיצד מי ששגג או נאנס ולא הקריב בראשון אם הזיד ולא הקריב בשני חייב כרת ואם שגג או נאנס אף בשני פטור הזיד ולא הקריב בראשון הרי זה מקריב בשני ואם לא הקריב בשני אף על פי ששגג הרי זה חייב כרת שהרי לא הקריב קרבן ה' במועדו והיה מזיד אבל מי שהיה טמא או בדרך רחוקה ולא עשה את הראשון אע\"פ שהזיד בשני אינו חייב כרת שכבר נפטר בפסח ראשון מן הכרת:",
+            "ומי שהיה בדרך רחוקה ושחטו וזרקו עליו את הדם אע\"פשבא לערב לא הורצה וחייב בפסח שני:",
+            "טמא שיכול ליטהר בפסח ראשון שלא טבל אלא ישב בטומאתו עד שעבר זמן הקרבן וכן ערל שלא מל עד שעבר זמן הקרבן הרי זה מזיד בראשון לפיכך אם לא עשה את השני אפילו בשגגה חייב כרת:",
+            "כשם שמילת עצמו מעכבתו מלעשות פסח כך מילת בניו הקטנים ומילת כל עבדיו בין גדולים בין קטנים מעכבת אותו שנאמר המול לו כל זכר ואז יקרב לעשותו ואם שחט קודם שימול אותם הפסח פסול וכן טבילת אמהותיו לשם עבדות מעכבתו ודבר זה מפי הקבלה שהטבילה לשפחות כמילה לעבדים:",
+            "הקטן אין מילת עבדיו וטבילת שפחותיו מעכבתו מלהמנות על הפסח שנאמר וכל עבד איש להוציא את הקטן:",
+            "גר שנתגייר בין פסח ראשון לפסח שני וכן קטן שהגדיל בין שני פסחים חייבין לעשות פסח שני ואם שחטו עליו בראשון פטור:",
+            "נשים שנדחו לשני בין מפני האונס והשגגה בין מפני הטומאה ודרך רחוקה הרי פסח שני להם רשות רצו שוחטין רצו אין שוחטין לפיכך אין שוחטין עליהן בפני עצמן בשבת בפסח שני אבל אם היתה האשה אחת מבני חבורה מותר ואי זו היא דרך רחוקה חמשה עשר מיל חוץ לחומת ירושלים:",
+            "מי שהיה בינו ובין ירושלים יום ארבעה עשר עם עליית השמש חמשה עשר מיל או יתר הרי זה דרך רחוקה היה בינו ובינה פחות מזה אינו בדרך ��חוקה מפני שהוא יכול להגיע לירושלים אחר חצות כשיהלך ברגליו בנחת הלך ולא הגיע מפני שעכבוהו הבהמות בדחקם או שהיה בירושלים וחיה חולה ברגליו ולא הגיע לעזרה עד שעבר זמן הקרבן הרי זה אנוס ואינו בדרך רחוקה מי שהיה חבוש חוץ לחומת ירושלים והבטיחוהו לצאת לערב שוחטין עליו וכשיצא לערב יאכל בד\"א כשהיה חבוש ביד ישראל אבל אם היה חבוש ביד עכו\"ם אין שוחטין עליו עד שיצא ואם שחטו עליו ויצא הרי זה אוכל ואם לא יצא פטור מלעשות פסח שני שהרי נשחט עליו וכן האונן והחולה והזקן שהם יכולין לאכול ששחטו עליהן ואחר שנזרק הדם נטמאו במת והרי אינן יכולין לאכול הרי אלו פטורין מלעשות פסח שני:"
+        ],
+        [
+            "אי זהו טמא שנדחה לפסח שני כל מי שאינו יכול לאכול את הפסח בלילי חמשה עשר בניסן מפני טומאתו כגון זבים וזבות נדות ויולדות ובועלי נדות אבל הנוגע בנבלה ושרץ וכיוצא בהן ביום ארבעה עשר הרי זה טובל ושוחטין עליו אחר שיטבול ולערב כשיעריב שמשו אוכל את הפסח:",
+            "טמא מת שחל שביעי שלו להיות בארבעה עשר אע\"פ שטבל והוזה עליו והרי הוא ראוי לאכול קדשים לערב אין שוחטין עליו אלא נדחה לפסח שני שנאמר ויהי אנשים אשר היו טמאים לנפש אדם ולא יכלו לעשות הפסח ביום ההוא מפי השמועה למדו ששביעי שלהן היה ועל זה שאלו אם ישחט עליהן והם יאכלו לערב ופירש להן שאין שוחטין עליהן במה דברים אמורים בשנטמא בטומאות מן המת שהנזיר מגלח עליהן אבל אם היה טמא בשאר טומאות מן המת שאין הנזיר מגלח עליהן שוחטין עליו בשביעי שלו אחר שיטבול ויזה עליו וכשיעריב שמשו אוכל פסחו:",
+            "זב שראה שתי ראיות וספר שבעה ימים וטבל בשביעי שוחטין עליו והוא אוכל לערב ואם ראה זוב אחר שנזרק הדם הרי זה פטור מלעשות פסח שני וכן שומרת יום כנגד יום טובלת ביום השימור כמו שביארנו בביאות אסורות ושוחטין עליה והיא אוכלת לערב ואם ראתה דם אחר שנזרק דם הפסח פטורה מלעשות פסח שני ואין שוחטין על הנדה בשביעי שלה שהרי אינה טובלת עד ליל שמיני ואינה ראויה לאכול קדשים עד ליל תשיעי:",
+            "מחוסרי כפורים שחל יום הבאת קרבנותיהן בארבעה עשר שוחטין עליהן ומקריבין קרבנותיהן בארבעה עשר בניסן בין קודם שחיטת הפסח בין אחר שחיטתו ואוכלין פסחיהן לערב ואין שוחטין עליהן עד שימסרו קרבנותיהן ביד בית דין שמא יפשעו ולא יקריבו אותם:",
+            "מצורע שחל שמיני שלו להיות בארבעה עשר וראה קרי בו ביום הרי זה טובל ונכנס לעזרת נשים ומביא קרבנותיו ואף על פי שטבול יום אסור להכנס לעזרת נשים הואיל ואיסורו להכנס שם מדבריהם כמו שביארנו בהלכות ביאת מקדש ויום זה הוא יום הקרבת הפסח במועדו יבוא עשה שיש בו כרת וידחה איסור של דבריהם:",
+            "טמא מת שחל שביעי שלו להיות בשבת אין מזין עליו אלא למחר ואפילו חל שביעי שלו להיות בשלשה עשר בניסן והוא שבת ידחה ליום ארבעה עשר ומזין עליו ואין שוחטין עליו כמו שביארנו אלא ידחה לפסח שני והלא איסור הזייה בשבת משום שבות והפסח בכרת והיאך יעמידו דבריהם במקום כרת מפני שביום שהוא אסור בהזייה משום שבות אינו זמן הקרבן שחייבין עליו כרת לפיכך העמידו דבריהן במקומן אע\"פ שהדבר גורם לעתיד לבוא לעמוד במקום כרת:",
+            "ישראל ערל שמל בערב הפסח שוחטין עליו אחר שמל אבל גר שנתגייר ביום ארבעה עשר ומל וטבל אין שוחטין עליו שאינו אוכל לערב והרי הוא כפורש מן הקבר שצריך שבעה ימים ואח\"כ יטהר גזירה שמא יטמא גר זה למת לשנה הבאה ב��ום ארבעה עשר ויטבול ויאכל לערב ויאמר אשתקד כך עשו לי ישראל כשמלתי טבלתי ואכלתי לערב והלא גזירה זו מדבריהם ופסח בכרת והיאך העמידו דבריהם במקום כרת ביום הקרבן שהוא יום ארבעה עשר מפני שאין הגר מתחייב במצות עד שימול ויטבול ואינו טובל עד שירפא מן המילה כמו שביארנו בענין הגירות לפיכך העמידו דבריהם במקום זה שהרי זה המל יש לו שלא לטבול עד שיבריא ולא יבוא לידי חיוב כלל:",
+            "מי שבא בבית הפרס הרי זה מנפח והולך ואם לא מצא עצם ולא נטמא שוחט ואוכל פסחו ואף על פי שהלך בבית הפרס שטומאת בית הפרס מדבריהן כמו שביארנו בהלכות טמא מת ולא העמידו דבריהם במקום כרת כמו שביארנו וכן בית הפרס שנדוש טהור לעושה פסח:",
+            "האונן ראוי לאכול הפסח לערב מפני שאנינות לילה מדבריהם לא העמידו דבריהם במקום כרת בדבר זה אלא שוחטין עליו וטובל ואחר כך אוכל כדי שיפרוש מאנינותו ולא יסיח דעתו בד\"א שמת לו המת אחר חצות שכבר נתחייב בקרבן פסח אבל אם מת לו המת קודם חצות אין שוחטין עליו אלא ידחה לשני ואם שחטו עליו וזרקו הדם טובל ואוכל לערב מת לו מת בשלשה עשר וקברו בארבעה עשר הרי הוא ביום קבורה אונן מדבריהם ואינו תופס לילו מדבריהם לפיכך שוחטין עליו וטובל ואוכל לערב אף בשאר הקדשים ויום שמועה ויום ליקוט עצמות הרי הוא כיום קבורה לפיכך מי שלקט עצמות מתו ביום ארבעה עשר או ששמע שמת לו מת שוחטין עליו וטובל ואוכל בקדשים לערב:",
+            "מי שחופר בגל לבקש על המת אין שוחטין עליו שמא ימצא שם המת בגל והרי הוא טמא בשעת שחיטה שחטו עליו ולא נמצא שם מת הרי זה אוכל לערב נמצא שם מת אחר שנזרק הדם אם נודע לו בודאי שהיה טמא בשעת זריקת הדם כגון שהיה גל עגול הרי זה חייב בפסח שני ואם ספק הדבר ושמא לא היה עומד על הטומאה בעת זריקה ולא נטמא אלא אחר זריקה הרי זה פטור מפסח שני:",
+            "מי שעבר בדרך ומצאו מת מושכב לרוחבה של דרך אם היה המת טומאת התהום אע\"פ שהוא טמא לתרומה הרי זה טהור לפסח ושוחט ואוכל פסחו ואף על פי שאפשר שנגע הואיל והיא טומאת התהום טהור לפסח ואע\"פ שהמת שלם והוא מן הקצה אל הקצה הרי זה עושה פסחו עד שידע בודאי שנטמא בו במה דברים אמורים כשהיה מהלך ברגליו שהרי אפשר שלא יגע אבל אם היה רוכב או טעון משא הרי זה טמא אף על פי שהיא טומאת התהום לפי שאי אפשר שלא יגע ושלא יסיט ושלא יאהיל וכבר ביארנו טומאת התהום בהלכות נזירות:",
+            "מי שעשה פסח בחזקת שהוא טהור ואח\"כ נודע לו שהיה טמא בטומאת התהום אינו חייב בפסח שני ודבר זה הלכה מפי הקבלה אבל אם נודע לו שהיה טמא בטומאה ידועה חייב בפסח שני:",
+            "מי שנטמא במת והוזה עליו שלישי ושביעי ובשביעי שלו נטמא בקבר התהום ולא ידע ועשה פסח בחזקת שהוא טהור ואחר כך נודע לו שהוא טמא בטומאת התהום אינו חייב בפסח שני שכיון שטבל בשביעי פסקה טומאה הראשונה אבל אם נטמא בטומאת התהום בששי לטומאתו ולא ידע עד שעשה הפסח הרי זה חייב בפסח שני שחזקת הטמא טמא עד שיהיה טהור ודאי שרגלים לדבר:"
+        ],
+        [
+            "רבים שהיו טמאי מת בפסח ראשון אם היו מיעוט הקהל הרי אלו נדחין לפסח שני כשאר הטמאים אבל אם היו רוב הקהל טמאי מת או שהיו הכהנים או כלי שרת טמאים טומאת מת אינן נדחין אלא יקריבו כולן הפסח בטומאה הטמאים עם טהורים שנאמר ויהי אנשים אשר היו טמאים לנפש אדם יחידים נדחים ואין הצבור נדחה ודבר זה בטומאת המת בלבד כמו שביארנו בביאת המקדש:",
+            "היו הקהל מחצה טהורים ומחצה טמאי מת כולן עושין בראשון והטהורים עושין לעצמן בטהרה והטמאים עושין לעצמן בטומאה ואוכלין אותו בטומאה ואם היו טמאי המת עודפין על הטהורים אפילו אחד יעשו כולן בטומאה:",
+            "היו האנשים מחצה טמאי מת ומחצה טהורים ובזמן שאתה מונה הנשים בכלל האנשים יהיו הרוב טהורים הטהורים עושים את הראשון והטמאין אינן עושין לא את הראשון ולא את השני אין עושין ראשון מפני שהן מיעוט ואין עושין את השני מפני שהנשים בשני רשות ונמצאו הטמאים מחצה ואין מחצה עושין את השני:",
+            "היו רוב הקהל זבים ומצורעים ובועלי נדות ומיעוטן טמאי מת אותן טמאי מת אינן עושין בראשון לפי שהן מיעוט ואין עושין השני שאין היחידים עושין את השני אלא בזמן שעשו רוב הקהל את הראשון וכאן הואיל ולא עשה רוב הקהל בראשון לא יעשו אלו המיעוט הטמאים למת את השני:",
+            "היו רוב הקהל טמאי מת ומיעוטן זבים וכיוצא בהן טמאי מת עושין את הראשון והזבין וכיוצא בהן אינן עושין לא את הראשון ולא את השני אינן עושין בראשון שאין נדחית בצבור אלא טומאת המת בלבד ואינן עושין בשני שאין עושין פסח שני אלא אם בא הראשון בטהרה אבל אם נעשה ראשון בטומאה אין שם פסח שני:",
+            "היו שליש הקהל טהורים ושליש זבים וכיוצא בהם ושליש טמאי מת אותן טמאי מת אין עושין את הראשון ולא את השני אינן עושין ראשון שהרי הן מועטים לגבי טהורים עם הזבים ובשני לא יעשו שהרי מיעוט עשו בראשון כמו שביארנו כיצד משערים הפסח לידע אם רוב הקהל טמאים או טהורים אין משערין בכל האוכלין שאפשר שיהיו עשרים נמנין על פסח אחד ומשלחין אותו ביד אחד לשחוט עליהן אלא משערין בכל הנכנסים לעזרה ועד שהן מבחוץ קודם שתכנס כת הראשונה משערין אותן:",
+            "יחיד שנטמא בספק רשות היחיד כמו שיתבאר במקומו הרי זה ידחה לפסח שני כשאר טמאי מת וצבור שנטמא בספק רשות היחיד יעשו כולן בטומאה:",
+            "פסח שהקריבוהו בטומאה הרי זה נאכל בטומאה שמתחילתו לא בא אלא לאכילה ואינו נאכל לכל טמא אלא לטמאי מת שנדחית להם הטומאה הזאת ולכיוצא בהן מטמאי מגע טומאות אבל הטמאים שהטומאה יוצאה עליהן מגופן כגון זבים וזבות נדות ויולדות ומצורעים לא יאכלו ממנו ואם אכלו פטורין מפי השמועה למדו שהנאכל לטהורין חייבין עליו משום טומאה והנאכל לטמאין אין חייבין עליו משום טומאה אפילו אכלו טמאי המת מהאימורים שלו פטורין בד\"א שהפסח יאכל בטומאה כשנטמאו הצבור קודם זריקת הדם אבל אם נטמאו לאחר זריקת הדם לא יאכל:",
+            "שחטוהו בטהרה ונטמאו רוב הצבור קודם זריקה זורק את הדם והפסח לא יאכל גזירה שמא יטמאו אחר זריקה בשנה אחרת ויאכלוהו בטומאה היו כלי שרת טמאים בשרץ וכיוצא בו הואיל ואינן מטמאין את האדם כמו שיתבאר במקומו אף על פי שמטמאין את הבשר לא יעשוהו אלא הטהורים ויאכל אף על פי שהוא טמא מוטב שיאכל בטומאת בשר שהיא בלאו ולא יאכלוהו טמאי הגוף שהם בכרת כמו שביארנו בפסולי המוקדשין:"
+        ],
+        [
+            "אכילת בשר הפסח בליל חמשה עשר מצות עשה שנאמר ואכלו את הבשר בלילה הזה צלי אש ומצות על מרורים יאכלוהו:",
+            "ואין מצה ומרור מעכבין אם לא מצאו מצה ומרור יוצאין ידי חובתן באכילת בשר הפסח לבדו אבל מרור בלא פסח אינו מצוה שנאמר על מצות ומרורים יאכלוהו:",
+            "מצוה מן המובחר לאכול בשר הפסח אכילת שובע לפיכך אם הקריב שלמי חגיגה בארבעה עשר אוכל מהן תחילה ואח\"כ אוכל בשר הפסח כדי לשבוע ממנו ואם לא אכל אלא כזית יצא ידי חובתו וכן אכילת בשר פסח שני בלילי חמשה עשר לחדש אייר מצות עשה שנאמר בו על מצות ומרורים יאכלוהו:",
+            "ושניהן אינן נאכלין אלא צלי אש והאוכל מהן כזית נא או מבושל בלילי פסחים לוקה שנאמר אל תאכלו ממנו נא ובשל מבושל במים אכל נא ומבושל כאחת אינו לוקה אלא אחת לפי ששניהן נכללות בלאו אחד אכל ממנו נא או מבושל מבעוד יום אינו לוקה שנאמר כי אם צלי אש בשעה שמצוה לאכלו צלי חייב על אכילת נא ומבושל אבל מבעוד יום פטור:",
+            "אכל ממנו כזית צלי מבעוד יום עבר על מצות עשה שנאמר ואכלו את הבשר בלילה הזה בלילה ולא ביום ולאו הבא מכלל עשה עשה הוא:",
+            "נא שהזהירה עליו תורה הוא הבשר שהתחיל בו מעשה האור ונצלה מעט ואינו ראוי לאכילת אדם עדיין אבל אם אכל ממנו בשר חי אינו לוקה וביטל מצות עשה שנאמר צלי אש הא שאינו צלי אסור צלהו כל צרכו עד שנתחרך ואכלו פטור:",
+            "מבושל שהזהירה עליו תורה בין שנתבשל במים בין שנתבשל בשאר משקין או במי פירות שנאמר ובשל מבושל ריבה הכל:",
+            "צלהו ואחר כך בשלו או שבשלו ואח\"כ צלהו או שעשהו צלי קדרה ואכלו חייב אבל מותר לסוך אותו ביין ושמן ודבש ובשאר משקין ומי פירות חוץ מן המים ומותר לטבל הבשר אחר שנצלה במשקים ובמי פירות:",
+            "אין צולין את הפסח על גבי כלי אבן או כלי מתכות שנאמר צלי אש לא צלי דבר אחר לפיכך אם היה כלי מנוקב כדי שתשלוט בו האור צולין עליו ואין צולין אותו בשפוד של מתכת שהרי השפוד כולו חם וצולה מקומו:",
+            "הסיק את התנור וגרף את כל האש ותלהו בתנור וצלהו הרי זה אסור שאין זה צלי אש חתכו ותלהו על גבי גחלים הרי זה צלי אש צלהו על גבי סיד או חרסית או חמי טבריה הרי זה אסור שאין זה צלי אש כיצד צולין אותו תוחבו מתוך פיו עד בית נקובתו בשפוד של עץ ותולהו לתוך התנור והאש למטה ותולה כרעיו ובני מעיו בתנור חוצה לו ולא יתנם בתוכו שזה כמין בישול הוא ושפוד של רמון היו בוררין לצלייתו כדי שלא יזרוק את מימיו ויבשלהו:",
+            "נגע הבשר בחרסו של תנור יקלוף את מקומו מפני שהוא צלי החרס:",
+            "נטף מרוטבו על החרס וחזר עליו יטול את מקומו שכל המרק והליחה שתפרוש ממנו כשיצלה אסורה שהרי אינה בשר צלי:",
+            "נטף מרוטבו על הסלת יקלוף את מקומו וישליכנו:",
+            "סכו בשמן של תרומה אם חבורת הכהנים יאכלו ואם של ישראל אם חי הוא ידיחנו וינגב ואם צלי יקלוף את החיצון סכו בשמן של מעשר שני לא יעשנו דמים על בני חבורה שאין פודין מעשר שני בירושלים כמו שביארנו במקומו ואין צולין שני פסחים כאחת מפני התערובות אפילו גדי וטלה:",
+            "כבר ביארנו בכמה מקומות שאין הפסח נאכל אלא עד חצות כדי להרחיק מן העבירה ודין תורה שיאכל כל הלילה עד שיעלה עמוד השחר וכבר ביארנו בהלכות חמץ ומצה שהוא טעון הלל בשעת אכילתו ושאין בני חבורה חוזרין ואוכלין אחר שנרדמו בשינה אפילו בתחילת הלילה:"
+        ],
+        [
+            "כל האוכל מן הפסח אינו אוכל אלא בחבורה אחת ואין מוציאין ממנו מן החבורה שיאכל בה והמוציא ממנו כזית בשר מחבורה לחבורה בליל חמשה עשר לוקה שנאמר לא תוציא מן הבית מן הבשר חוצה והוא שיניחנו בחוץ שהוצאה כתובה בו כשבת לפיכך צריך עקירה והנחה כהוצאת שבת ואין מוציא אחר מוציא בפסח שכיון שהוציאו הראשון נפסל מן האגף ולפנים כלפנים מן האגף ולחוץ כלחוץ והאגף עצמו שהוא עובי הפתח כלחוץ החלונות ועובי הכותלים כלפנים הגגים והעליות אינן בכלל הבית:",
+            "בשר הפסח שיצא חוץ לחבורתו בין בזדון בין בשגגה נאסר באכילה והרי הוא כבשר קדשי קדשים שיצא חוץ לעזרה או בשר קדשים קלים שיצא חוץ לחומות ירושלים שהכל כטריפה ולוקין על אכילתו כמו שביארנו במעשה הקרבנות אבר שיצא מקצתו חותך הבשר ויורד עד שמגיע לעצם וקולף את הבשר כל שבפנים יאכל וכל שבחוץ ישרף כשהוא מגיע לעצם חותך בקופיץ אם היה שאר קדשים ואם היה פסח שאסור לשבור בו עצם קולף עד הפרק ומפרק האבר שיצא מקצתו מן הפרק ומשליכו לחוץ:",
+            "שתי חבורות שהיו אוכלות בבית אחד צריכה כל חבורה מהן לעשות לה היקף שנאמר מן הבשר חוצה מפי השמועה למדו שצריך ליתן לו חוצה למקום אכילתו ואלו הופכין את פניהן אילך ואוכלין ואלו הופכין את פניהן אילך ואוכלין כדי שלא יראו מעורבים:",
+            "היו המים שמוזגים בו יינם באמצע הבית בין שתי החבורות כשהשמש עומד למזוג קופץ את פיו ומחזיר את פניו עד שמגיע אצל חבורתו ואחר כך אוכל מה שבפיו שאסור לאוכל לאכול בשתי חבורות ומותר לכלה להחזיר פניה מפני חבורתה ואוכלת מפני שהיא בושה לאכול בפניהם:",
+            "שתי חבורות שנפרצה מחיצה מביניהן אינן אוכלין וכן אם היתה חבורה אחת ונעשית מחיצה ביניהן אינן אוכלין עד שתסתלק שאין הפסח נאכל בשתי חבורות ואינן נעקרין מחבורה לחבורה:",
+            "בני חבורה שנכנסו שלשה מהן או יתר לאכול פסחיהן ולא באו שאר בני חבורה אם נכנסו בשעה שדרך בני אדם לאכול הפסחים וחזר המעורר לכולן על השאר ולא באו הרי אלו שנכנסו אוכלין עד שישבעו ואין ממתינים לשאר ואפילו באו המתאחרין אח\"כ ומצאו אלו השלשה שאכלו הכל אין משלמים להן כדי חלקם אבל אם נכנסו שנים בלבד הרי אלו ממתינים במה דברים אמורים בשעת כניסתן לאכול אבל בעת שנפטרין אין אדם צריך להמתין לחבירו אפילו גמר אחד בלבד מלאכול יצא ואינו צריך להמתין:",
+            "המאכיל כזית מן הפסח בין מפסח שני למומר לע\"ז או לגר תושב או לשכיר הרי זה עובר בלא תעשה ואינו לוקה אבל מכין אותו מכת מרדות ובן נכר האמור בתורה זה העובד אל נכר ואין מאכילין ממנו לנכרי אפילו גר תושב או שכיר שנאמר תשוב ושכיר לא יאכל בו:",
+            "ערל שאכל כזית מבשר הפסח לוקה שנאמר כל ערל לא יאכל בו בו הוא שאינו אוכל אבל אוכל הוא מצה ומרור וכן מותר להאכיל מצה ומרור לגר תושב ולשכיר:",
+            "כשם שמילת בניו ועבדיו מעכבתו מלשחוט הפסח כך מעכבתו מלאכול שנאמר ומלתה אותו אז יאכל בו כיצד קנה עבד אחר שנשחט הפסח או שהיה לו בן שלא הגיע זמנו להמול אלא אחר שחיטת הפסח הרי זה אסור לאכול עד שימול אותן וכיצד יהיה הבן ראוי למילה אחר שחיטת הפסח ולא יהיה ראוי קודם שחיטה כגון שחלצתו חמה שצריך שבעת ימים מעת לעת מיום הבראתו וכגון שכאבה עינו ונרפאת אחר שחיטה או שהיה טומטום ונקרע אחר שחיטת הפסח ונמצא זכר:"
+        ],
+        [
+            "השובר עצם בפסח טהור הרי זה לוקה שנאמר ועצם לא תשברו בו וכן נאמר בפסח שני ועצם לא תשברו בו אבל פסח שבא בטומאה אם שבר בו עצם אינו לוקה מפי השמועה למדו לא תשברו בו בטהור ולא בטמא אחד השובר את העצם בלילי חמשה עשר או ששבר בו עצם מבעוד יום או ששבר אחר כמה ימים הרי זה לוקה:",
+            "לפיכך שורפין עצמות הפסח בכלל הנותר מבשרו כדי שלא יבואו בהן לידי תקלה:",
+            "אין חייבין אלא על שבירת עצם שיש עליו כזית בשר או שיש בו מוח אבל עצם שאין בו מוח ושאין עליו כזית בשר אינו חייב על שבירתו היה עליו כזית בשר ושבר העצם שלא במקום הבשר חייב אף על פי שהמקום ששבר פנוי מבשרו:",
+            "השובר אחר השובר בעצם אחד לוקה:",
+            "השורף עצמות והמחתך גידים אינו חייב משום שבירת עצם:",
+            "פסח שהוא נא או מבושל ושבר בו את העצם לוקה אפילו נפסל בטומאה ויציאה וכיוצא בהם יש בו איסור שבירת העצם בד\"א כשהיתה לו שעת הכושר ונפסל אבל אם לא היתה לו שעת הכושר כגון שנתפגל או נעשה מחשבת זמן או מחשבת שינוי השם אין בו משום שבירת העצם:",
+            "שבר עצם האליה אינו לוקה שהרי אינו ראוי לאכילה:",
+            "הסחוסים שהם כמו עצמים רכים הרי אלו מותרין לאכלן:",
+            "היה גדי קטן ורך שעצמותיו רכים לא יאכל אותן שזה שובר עצם ואם אכל לוקה שאחד השובר עצם קשה או עצם רך זה הכלל כל שנאכל בשור הגדול אחר שיתבשל הוא שמותר לאכול כנגדו מן הגדי הרך אחר צלייתו כגון ראשי כנפיים והסחוסים:",
+            "גידין הרכין שסופן להקשות אע\"פ שהן ראויין לאכילה עתה ונאכלין בפסח אין נמנין עליהן ונמנין על מוח שבראש מפני שיכול להוציאו בלא שבירת עצם ואין נמנין על מוח שבקולית והוא העצם הסתום משני ראשיו שהרי אינו יכול להוציאו אלא בשבירת עצם:",
+            "כשאדם אוכל את הפסח חותך הבשר ואוכל וחותך העצמות מן הפרק ומפרקן אם רצה וכשיגיע לגיד הנשה מוציאו ומניחו עם שאר הגידים והעצמות והקרומות שיוצאין בשעת אכילה שאין מנקין אותו כשאר הבשר ואין מחתכין אותו אלא צולין אותו שלם ואם חתכו חתיכות חתיכות כשר והוא שלא יחסר אבר צריך אדם להשתדל שלא ישאיר מבשר הפסח עד בקר שנאמר לא תותירו ממנו עד בקר וכן בשני שנאמר לא ישאירו ממנו עד בקר ואם השאיר ממנו בין בראשון בין בשני עבר בלא תעשה ואינו לוקה על לאו זה שהרי ניתק לעשה שנאמר והנותר ממנו באש תשרופו:",
+            "כשמקריבין את הפסח בראשון מקריבין עמו שלמים ביום י\"ד מן הבקר או מן הצאן גדולים או קטנים זכרים או נקבות ככל זבחי השלמים וזו היא הנקראת חגיגת ארבעה עשר ועל זה נאמר בתורה וזבחת פסח לה' אלהיך צאן ובקר אימתי מביאין עמו חגיגה זו בזמן שהוא בא בחול ובטהרה ובמועט אבל אם חל יום ארבעה עשר להיות בשבת או שבא הפסח בטומאה או שהיו הפסחים מרובים אין מביאין עמו חגיגה ואין מקריבין אלא הפסחים בלבד:",
+            "חגיגת ארבעה עשר רשות ואינה חובה ונאכלת לשני ימים ולילה אחד ככל זבחי שלמים ואסור להניח מבשר חגיגת ארבעה עשר ליום השלישי שנאמר ולא ילין מן הבשר אשר תזבח בערב ביום הראשון לבקר מפי השמועה למדו שזה אזהרה למניח בשר חגיגת ארבעה עשר ליום ששה עשר שנאמר לבקר עד בקר של יום השני והמותיר אינו לוקה אלא ישרוף הנותר ממנה כשאר הנותרים:",
+            "בשר חגיגה שעלה עם הפסח על השולחן וכל התבשילין העולים עמו על השלחן מתבערין עמו ואינן נאכלים אלא עד חצות כפסח עצמו גזירה מפני התערובת:",
+            "מה בין פסח ראשון לפסח שני הראשון אסור בחמץ בבל יראה ובל ימצא ואינו נשחט על חמץ ואין מוציאין ממנו חוץ לחבורה וטעון הלל באכילתו ומביאין עמו חגיגה ואפשר שיבא בטומאה אם נטמא רוב הקהל טומאת מת כמו שביארנו אבל פסח שני חמץ ומצה עמו בבית ואינו טעון הלל באכילתו ומוציאין אותו חוץ לחבורתו ואין מביאין עמו חגיגה ואינו בא בטומאה ושניהם דוחין את השבת וטעונין הלל בעשייתן ונאכלין צלי בבית אחד על מצה ומרור ואין מותירין מהן ואין שוברין בהן את העצם ולמה לא ישוה השני לראשון לכל הדברים מאחר שנאמר ככל חקת הפסח יעשו לפי שפירש בו מקצת חקת הפסח ללמד שאי��ה שוה לראשון אלא בדברים שנתפרשו בו והן המצות שבגופו והם חקת הפסח שכלל זה שנאמר במצרים שילקח הפסח מבעשור ושהוא טעון הגעת דם באגודת אזוב למשקוף ולשתי המזוזות ושיאכל בחפזון אין אותן הדברים נוהגות לדורות ולא נעשו אלא בפסח מצרים בלבד:סליקו להו הלכות קרבן פסח בס\"ד:"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Halakhah"
+    ]
+}

json/Halakhah/Modern/Care of the Critically Ill/Hebrew/Responsa of Rav Moshe Feinstein, trans. by Moshe David Tendler; Vol. 1 Care of the Critically Ill, Hoboken, NJ Ktav, 1996..json

@@ -0,0 +1,292 @@
+{
+    "language": "he",
+    "title": "Care of the Critically Ill",
+    "versionSource": "http://www.ktav.com/index.php/responsa-of-rav-moshe-feinstein.html",
+    "versionTitle": "Responsa of Rav Moshe Feinstein, trans. by Moshe David Tendler; Vol. 1: Care of the Critically Ill, Hoboken, NJ: Ktav, 1996.",
+    "versionNotes": "",
+    "versionTitleInHebrew": "שו״ת/רבי משה פיינשטיין, תורגם ע״י משה דוד טנדלר; כרך א׳: טיפול בחולים קשים, הובוקן, ניו-ג׳רזי; כתב, 1996",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "תשובות רפואיות",
+    "categories": [
+        "Halakhah",
+        "Modern"
+    ],
+    "text": {
+        "Preface": [],
+        "A Biography of Greatness": [],
+        "Responsa of Rav Moshe Feinstein": {
+            "Introduction": [],
+            "Preface to Iggeros Moshe, Volume I": [],
+            "Iggeros Moshe, Yoreh De'ah III 132": [],
+            "A New Teshuvah": [
+                "<b>הגדרות לקביעת המוות</b>",
+                "משה פיינשטיין ר״מ תפארת ירושלים בנוא יארק <br>בע\"ה <br>ר״ח כסלו תשמ״ה<br> למע״כ ידידי הנכבד מוהר״ר ד׳׳ר ש. ש. בנדי שליט״א, נכדו של האי גברא רבה, הגאון מוהר׳׳ר יוסף ברויאר זצ״ל, בברכת שלום וברכה וכט״ס.",
+                "אחדשה״ט,<br> הנה נכדי, הרה״ג מרדכי טענדלער שליט״א, דיבר לי באריכות בכמה מהספיקות והחקירות שנתחדש אצל ידידי, מחמת הפסק שערכאות הראשיות בנוא יארק הכריעו, לקבל ״מיתת המוח״ כהגדרת מיתה. למעשה, כפי ששמעתי מחתני, הרב הגאון מוהר״ר משה דוד טענדלער שליט״א, הערכאות רק קבלו הגדרה שגם מוצדק לדינא, הגדרה שקוראים ״ההארבערד קריטיראי״ שנחשב ממש כ״מחתך ראשו״ ר״ל של החולה, שהמוח כבר, ר״ל, ממש מתעכל. והנה, אף שהלב עדיין יכול לדחוף כמה ימים, מ\"מ כל זמן שאין להחולה כוח נשימה עצמאית, נחשב כמת, וכדביארתי בתשובתי בא״מ יו״ד ח״ג סימן קל״ב. במקרה שאיזה בית חולים, או איזה מדינה, יתחיל להחשיב כמתים גם חולים שלדינא חיים, ויתחייבו הרופא שמטפל בחולה זה, לצוות שיסלקו החולה ממכשירי נשימה, הנה מעצם הדין, נחשב כ״חד עברא דנהרא״, שהרי בלעדו, יש עוד רופאים שכך יצוו, ומ״מ עדיף שיסלק עצמו מטיפול החולה, וישאר ביד הבית חולים לצוות כרצונם.",
+                "אבל במקרה שזה חולה יהודי, מחוייב הרופא וה״ה שאר יהודים, לעשות כל שביכלתם להצילו, אף שרק מצילו לכמה ימים, שהרי כבר הוי כגוסס, וגם אם הצלה זו יתחייב הרופא להוציאו הון רב, לשלם להמשכת המכשיר, נשימה ושאר טיפולן, מחוייב כך לעשות, וכפי הגדרים של הארכת חיי שעה. ואם יהיה איבה, יהיו מחוייבים כך לעשות גם לגויים. ואסיים בברכה שנזכה בקרוב לקיומו במלואו של ״אני ה׳ רופאיך״ בביאת משיח צדקינו. <br>בידידות, <br>משה פיינשטיין"
+            ],
+            "Iggeros Moshe, Choshen Mishpat II 72": [],
+            "Iggeros Moshe, Choshen Mishpat II 73": [],
+            "Iggeros Moshe, Choshen Mishpat II 74": [],
+            "Iggeros Moshe, Choshen Mishpat II 75": [],
+            "The Anatomy of a Teshuvah": [],
+            "Talmudic Sources": [],
+            "Analysis of the Talmudic Sources": [],
+            "Later Sources": [],
+            "Quality and Sanctity of Life, a Torah View": [],
+            "Additional Note": [
+                "בירור עמדת הגאונים רבי משה פיינשטיין ורבי שלמה זלמן אויערכאך זכר צדיקים לברכה בענין מיתת המוח. <br> קראתי מילי דהספדא שכתב הרב נויבירט שליט״א על הגאון ר׳ ש.ז. אויערבאך זצ״ל בחוברת ״המעין״, ניסן תשנ״ה, ובאתי להעיר על דברים שלא באו על דיוקם בעניין מיתת המוח."
+            ],
+            "Clarification of the Halakhic Rulings of Rav Moshe Feinstein and of Rav Shlomo Zalman Auerbach in Regard to Brain Death": [
+                "כיון שמן הדברים נשתמע בלבול בעמדת הגאון זצ״ל ובפסק ההלכה של מו״ח הגאון ר׳ משה פיינשטיין זצ��ק״ל בעל אגרות משה. אסכם את עמדתם בבירור ובתמציתיות ככל הניתן.",
+                "הרב נויבירט כתב: ״ויש ללמוד את דברי האגרות משה בתשובות לנכון, ונמצא בדיוק ההפך ממה שנאמר בשמו״. מאחר שמשמע שכוונתו ״ממה שנאמר בשמו״ הינה לכותב שורות אלה, הרי יש לציין כי ״לימודו לנכון״ של הכותב שליט״א במה שאמר מו״ח זצ״ל בא ללמד על שיטתו כולה.",
+                "עשר שנים קודם פטירתו של מו״ח. באייר תשל״ו, נתפרסמה תשובתו אלי בענין מיתת המוח שנחשבת להלכה כמיתה מוחלטת - לא כספק גוסס- ולכן מותר להפסיק את מכשיר הנשמה אחר שנתברר שאין לחולה כוח נשימה עצמאי והוא ״שוכב כמת״ כדברי רש״י ביומא דף פ״ה. (אגרות משה ח״ו, יו״ד ח״ג סי׳ קל״ב). אם היה ספק חי ספק מת, או ספק גוסס, דעתו של מו״ח היא לאסור להפסיק את ההנשמה המלאכותית מדין ספק רציחה. כאשר שוחחתי אתו הוא דחה בשתי ידיים את הסברא שמכונת ההנשמה הוי רק מונע, ומותר להפסיקה אצל גוסס מדין הסרת מונע, כמו שפסק הגרש״ז אויערבאך זצ״ל. לפי דעתו של מו״ח, הפסקת אספקת האוויר או החמצן דינה כרציחה בידים (ועי׳ אגרות משה ח״ז חו״מ ח״ב סי׳ ע״ג אוח א׳, וסי׳ ע״ד אות ג׳) כדאיתא בגמ׳ סנהדרין דף עז. בדין ביתא דשישא.",
+                "כל מה שכתבתי אז פרסמתי בשם מו״ח זצ״ל, אינו ממה שדייקתי בתשובותיו כמו שניסה לעשות הכותב שליט״א, אלא ממה ששמעתי מפיו ומה שראיתי שפסק כן הלכה למעשה. וכן יעידו עשרות מתלמידיו שגם הם שמעו מפיו דברי אמת לאמיתה של תורה. בחיי מו״ח לא העיז שום אדם לערער על מה שפירסמתי כשמו. רק אחר מיתת הארי באו מי שלא העיזו להשיבו בחייו, לסלף דבריו לאחר פטירתו. אוסיף כאן כמה מובאות קצרות שמוכיחות את צדקת מה שפרסמתי, אף שלאמיתו של דבר אין בהן צורך.",
+                "1.\tדברי מו״ח בתשובה לד״ר ש״ש בנדי נ״י נכדו של הגאון ר׳ יוסף ברויער זצ״ל בכסלו תשס״ה:",
+                "״אף שהלב עדיין יכול לדחוף לכמה ימים מ״מ כ״ז שאין לחולה כוח נשימה עצמאי נחשב כמת וכדבארתי בתשובתי בא״מ יו״ד ג׳ סימן קל״ב.״",
+                "2.\tעדות של בנו הגאון הרב דוד שליט׳׳א ר״מ תפארת ירושלים (כסלו תשנ״ג):",
+                "״כבר כתבתי שמה שכתב אאמו״ר זצ״ל בא״מ יו״ד חלק ג׳ סימן קל״ב היא תשובה אמיתית ואין להרהר אחריה...לבירור הדברים אם הוא שוכב כמת ואין בו שום תנועה אף שהלב פועם מאחר שאינו נושם הוא כמת גמור״.",
+                "3.\tעדות של עורך האגרות משה יו״ד חלק ג׳, חתני ר׳ שבתי א. הכהן רפפורט שליט״א (נדפס באסיא כסלו תש״ן):",
+                "״אין ספק בעולם וכן ידוע לי בבירור משיחה שניהלתי עם מורי זקני זצוק״ל בטלפון ואחר כך פנים אל פנים, תוך כדי עריכת הספר, שהשאלה נשאלה במקרים שהלב פועם״. על חולה כזה - שוכב כמת ואין לו נשימה עצמאית ־ כתב מו״ח זצ״ל בתשובה הנ״ל ד\"ע״י המכונה הוא שייך שינשום אף שהוא כבר מת דנשימה כזו לא מחשיבו כחי\". ",
+                "לעצם עניין תרומת אברים ממת להצלת נפשות, פסק מו״ח שמצוה לעשות כן, בתשובתו להגאון הרב י״י ווייס זצ״ל כשהיה רב במנצ׳סטר (א״מ יו״ד סוף סימן קע׳׳ד).",
+                "ועתה לדעתו של הגרש״ז אויערבאך זצ״ל:",
+                "בח״י מנחם אב תשנ״א הופיעה תשובה קצרה של ד׳ שורות של הגאון בחוברת \"Jewish Observer\" של אגודת ישראל באמריקא, בענין חולה שמת מיתת המוח, וכתב שם שאין שום היתר להוציא אף אחד מאיבריו ושיש בזה משום שפיכת דמים.",
+                "אחר שכתבתי אליו חשובה ארוכה להסביר את עמדת מו״ח ולברר את המצב הרפואי של החולה, בעיקר את העובדה שמוחו נהרס מכיון שהחמצן אינו מגיע למוחו משום הפסקת זרם הדם, שזהו מה שגורם למיתת המוח, כתב הגאון לשואל בכ״ב טבת תשנ״ב, ונדפס בנשמת אברהם: ״לענ״ד נראה דחולה שזקוק להשתלה בארה׳׳ב יתכן שאינו כשופך דמים כי לפי תיאורו של הרב טנדלר הוא התורם מקבל זריקה רדיואקטיבי...לראות אם זרם הדם מגיע למוח...ואם באמת יעשו כן הרופאים דעתי העניה שזה יהיה תלוי במה שעתיד להתברר שאם בלי מוח כלל...עדיין יכולה כשבה מעוברת הצמודה למכשיר הנשמה להמשיך לגדל בבטנה את העובר שבמעיה...ודבר זה יתברר בעוד מספר ימים...לכן הנני חושב שאם הרופאים יקיימו ויעשו הזריקות דלעיל נראה לענ״ד דלכאורה ה״ז חשוב כהותז ראשו או נשבר מפרקתו של זקן דחשיב כמת גם בלי רוב בשר״.",
+                "הנה, דמי שמוחו נהרס חשוב כמי שהותז ראשו או נשברה מפרקתו, זהו לשונו ממש של מו״ח בתשובתו הנ״ל באג\"מ יו׳׳ד ח״ג סי׳ קל״ב. א״כ ברור שדעת הגרש״ז זצוק״ל הייתה כדעת מו״ח זצוק״ל שמיתת המוח נחשבת כמיתה מוחלטת.",
+                "אלא שנולד לו ספק בעצם ההיתר לבצע את הבדיקות וז\"ל:",
+                "״התורם עומד ודאי למות ולכאורה דינו כגוסס שהמקרב מיתתו ממש שופך דמים. ומה שהרב טנדלר כותב שלא נוגעים בגופו כס־ ששמעתי א״א שלא להזיז את הגוף. אך גם עיקר הדבר הוא טעות, שהרי עצם זריקת החומר שמתפשט בכל הגוף הוא הרבה חמור מלהזיז קצת את הגוף או לעצום את העניים, דודאי אסור...והרי כל הפעולות אינן כלל לתועלת של הגוסס רק עבור אחרים״.",
+                "הנה שלעניין הפסיקה העקרונית שמיתת המוח היא מיתה להלכה. היתה דעתו כדעת מו״ח זצוק״ל. ולעניין האיסור שכתב הגאון זצ״ל בהיתר ביצוע הבדיקות, יפלא הדבר שלא זכה הגאון ליועץ רפואי שהוא בקי בענינים אלו. העובדות הרפואיות אינן כפי שנמסר לו.",
+                "א.\tהבדיקות לוודא אם המוח כבר מת או לא, הם לצורך החולה, שאם יוודע שהמוח עדיין קיים, יעשו כל מה שאפשר לעשות להציל את חייו",
+                "ב.\tלבדיקה הרדיואקטיבית אין צריכין ליגע בחולה אפילו באצבע קטנה.",
+                "ג.\tטעות גמורה היא לחשוב שהזריקה של החומר תשפיעה לרעה על חולה שנוטה למות אפילו תוך רגע. הסבר ברור לכל מבין ברפואה. זריקה זאת אינה מעלה ואינה מורידה בבריאותו של החולה.",
+                "",
+                "ד.\tמסקנת הגאון ״שלפי כל האמור לעיל יוצא שבחו״ל שרובם נכרים מותר לקבל השתלה ורק בא״י אסור״, א״א להולמה. ...",
+                "וכי מותר להרוג גוי כדי להציל ישראל? כפי שאסור לקרב מיתת ישראל כך אסור לקרב מיתת גוי, לא רק משום איבה אלא משום איסור רציחה. ואע״פ שהגויים אינם מתנהגים לפי ההלכה, הרי אנו מצווים לנהוג ע״פ הלכה - בין עם ישראל ובן עם גוי, וא״כ אין להבין את ההבדל בין חו״ל לא״י.",
+                "ה.\tבניסן תשנ״ב כתב אלי הגאון שלדעתו מיתת המוח הוי מיתה ע״פ הלכה, אלא דעדיין מסופק הוא הלכה למעשה משום הבדיקות, וז״ל: ״אין לסמוך בוודאות על המדע הרפואי כ״ז שיש עדיין פעימת הלב, אף שקרוב לוודאי שזה רק מפני המכשיר בלבד...נלע״ד דמ״מ יש לסמוך עליהם לענין זה שלאחר כל הבדיקות הנ״ל (לא ח״ו על גוסס רגיל)",
+                " להפסיק את מכשיר ההנשמה, ",
+                "ולאחר שיעור של כחצי דקה ולא רואים שום פעימת הלב...",
+                "רק אז הוא כמת מוחלט״.",
+                "וכן כתב ביום כ״ה אדר ב' תשנ״ב לארבעה רופאים, וביניהם הד״ר שולמן שהכותב שליט״א הזכיר בהספדו. האמת היא שרוב המנתחים מוכנים להסכים לתנאי זה של הגאון ו��בצע השתלת לב וכבד, אחר אי־פעימת הלב ל30 שניות, או כמו שכתב הגאון באסיא באלול תשנ״ד, שדי להמתין רק 15 שניות של אי-פעימת לב. אם יתקבל שינוי זה יביא הדבר ללא ספק לריבוי בכמות התורמים.",
+                "הרה״ג ד״ר אברהם שטיינברג שליט״א והרה״ג יגאל שפרן שליט״א העידו שהגאון זצ״ל התיר לעשות ניתוח קיסרי באשה שמתה מיתת מוח בביה״ח הדסה בירושלים כדי להציל את עוברה, אף שאם היא נחשבת כגוססת וודאי שהניתוח היה הורג אותה, והסכים לתשובתו של הגאון הרב ואלדנברג שליט״א שנדפסה ב״אסיא״ של כסלו תש״ן.",
+                "",
+                "הגאון זצ״ל גם הצטרף לגאונים ר׳ דוד פיינשטיין ור׳ טוביה גולדשטיין שליט״א שהוציאו כרוז לעולם החרדי שקרא לתרום ריאה להציל בחורה, אע״פ שהיה מוכרח שהתורם יהיה חולה שמת מיתת המוח. ",
+                "ידועים מעשים בפעמים נוספות שהגאון וצ״ל התיר לקבל אברים מבן ישראל, משום שהתברר אצלו שהבדיקות לקביעת המוות כבר נעשו ע״י הרופאים, וגם ידוע לו שבארה״ב עושים בדיקות אלו כדבר שבשגרה ולא שייך מה שלדעתו היה אסור לבצע את הבדיקות מלכתחילה. ומאחר שנעשו הבדיקות בידי מומחים בבה״ח המפורסמים, אין מה לחשוש שלא עשו הבדיקות כהוגן.",
+                "חשוב להוסיף שרוב הפוסקים הראשונים והאחרונים מתירים לאדם לסכן חיי שעה שלו כדי להציל חבירו לחיי עולם, ולכן אפילו אם יש ספק שהבדיקות ישפיעו לרעה על התורם, הרי בודאי אין לו אלא חיי שעה כמו שכתב הגאון בעצמו, והבדיקות על הצד היותר רע אינן אלא ספק שישפיעו לרעה. א״כ ודאי מותר לעשות הבדיקות כדי להציל את חבירו.",
+                "ב״אסיא״ אלול תשנ״ד נדפס מכתב של הגאון המטיל ספק בכל מה שכתב לפני כן,",
+                " משום שנודע לו ע״י מי שייעץ לו בענייני רפואה, ד״עור חי במוח חלק הנקרא היפתלמוס, וא״כ מסופקני דאפשר מצד ההלכה לא מספיק כלל חצי דקה רק צריכים להמתן שיעור זמן שגם חלק הזה של המוח ודאי מת״.",
+                "ספק זה של הגאון נולד רק משום שהטעו אותו בהגדרת ה״היפתלמוס״. שהרי איתא בגמרא חולין דף כ״א, וכן נפסק להלכה בשו״ע יו״ד סי׳ ש״ע, שנשבר מפרקתו נחשב כמת מיד ומטמא באוהל ואשתו מותרת לעלמא, וזה הוי אע״פ שה״היפתלמוס״ עדיין חי. א״כ רואים שהחלק הזה לא נחשב כחלק מן המוח כיוון שאינו פועל כמו העצבים על תנועת הגוף, אלא כמו שאר הבלוטות שבגוף המפרישות הורמונים המשפיעים על חילוף החמרים בגוף.",
+                "וכן הוא בפירוש הרמב״ם על המשנה באהלות (א׳, ז׳) שהמוח הוא ״הכוח המניע מתפשט בכל האברים מיסוד ומוצא אחד״.",
+                "וא״כ התברר לכל מי שרוצה להבין האמת, שהגאון ר׳ משה פיינשטיין זצוק״ל התיר בלי פקפוק להשתיל אברים מתורם יהודי שמת מיתת המוח אע״פ שהלב פועם. וכן הסכים הגאון רשז״א זצוק״ל, אלא שנולדו לו ספיקות בעניין הבדיקות לוודא מיתת המוח. משום שהיה איש אמת ותורתו אמת לא היתה לו ברירה אלא לפסוק בכל פעם לפי מיטב ידיעתו בחכמת הרפואה על פי מה שנודע לו מהרופאים שייעצו לו בעניינים אלה. מו״ח זצוק״ל זכה שבין תלמידיו נמצאו מומחים גדולים בכל מקצועות המדע שהם בני תורה אמיתיים יראים ושלמים, והם הסבירו לו מה שהיה צריך להבין בחכמת הרפואה, כדי לפסוק לאמיתה של תורה, ומעולם לא היה צריך לחזור מתשובה שכתב. <br>אקווה שמאמר זה יברר סופית את עמדתם של שני גאונים אלו כענין קביעת עת המות והשתלת אברים להציל נפש אחת מישראל."
+            ],
+            "Iggeros Moshe, Yoreh De'ah I 145": [],
+            "Introductory Note": [],
+            "Iggeros Moshe, Orach Chaim IV 79": [],
+            "Iggeros Moshe, Orach Chaim IV 81": [],
+            "Iggeros Moshe, Orach Chaim IV 80": [],
+            "Iggeros Moshe, Yoreh De'ah II 174": [],
+            "Iggeros Moshe, Yoreh De'ah II 166": [],
+            "Iggeros Moshe, Yoreh De'ah II 164": [],
+            "Iggeros Moshe, Yoreh De'ah II 162": [],
+            "Unpublished Responsum \"So One May Live\"": [
+                "<b>כשדוחין נפש מפני נפש: הגדרות והגבלות</b>",
+                "<small>הקדמה</small><br>לפני כעשר שנים נולדו \"תאומי - סיאם\", היינו מחוברים מן החזה עד הטבור. ",
+                "אחר בדיקת הרופאים נתברר שלא היה ביניהן רק לב אחד מונח באמצע הגשר של עור, בשר, וגידין, המחבר אותן, וכן רק כבד אחד לשניהם. הלב היחידי לא היה בו מספיק כוח לספק דם לשתי הגופות, ובלי ניתוח להפריד אותן בודאי היו שניהן מתות תוך כמה שבועות. בבנין הגופות הפנימיות לא נראה שום חסרון בתינוקת אחת, אבל בתינוקת השניה נתגלה כמה מומים שעשו אותה לטריפה שאינה חיה אפילו רק לשעות אחדות אחר ההפרדה, ואפילו אם היו נותנים לה הלב והכבד, רק בעזרת אחותה המחוברת לה היתה האפשרות שתשאר בחיים, חיי שעה, בערך כמה שבועות.<br>השאלה עלתה על שולחן מלכים של מו\"ח זצוק\"ל, ואחר יגיעה עצומה התיר הניתוח, ניתוח שמעולם לא הצליחו הרופאים להפריד התאומים, ורק משום התקדמות הרפואה במשך השנים היה כן תקוה שהפעם יצליחו, וכן היה בדין צדיק גוזר והקב\"ה מקיים.",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "ניתוח של השאלה: <br>מיסודי התורה שאין דוחין נפש מפני נפש; אעפ\"כ יש אופנים שכן דוחין נפש מפני נפש. האופן הכי ידוע וזה היה \"המהלך\" שנקט מו\"ח זצוק\"ל בפסקו לשאלה זו, הוא דין רודף. <br>(א) מתני' אהלות [ז':ו'] האשה שהיא מקשה לילד מחתכין את הולד במעיה ומוציאין אותו אברים אברים מפני שחייה קודמין לחייו, יצא רובו אין נוגעין בו שאין דוחין נפש מפני נפש. וכתב שם הרמב\"ם \"כולו פשוט אין צריך ביאור\".",
+                "בסנהדרין [ע\"ב:] על המתני' דאהלות \"איתיביה רב חסדא לרב הונא יצא ראשו אין נוגעין בו לפי שאין דוחין נפש מפני נפש ואמאי רודף הוא, ומתרצת הגמרא \"שאני התם דמשמיא קא רדפי לה\", פירושו - שלכן לא נחשב ברודף אחר שיצא ראשו, דמן השמים קא רדפי לאמו, דרק כשעדיין במעי אמו נחשב כרודף דכיון דכל חייו תלוי בחיות האם עדיין לא הוי נפש עצמאי, וא\"כ אם יהיה אסון או בהאם או בהולד אין אפשרות להולד לחיות, ",
+                "אבל אחר שיצא ראשו שיש לו האפשרות לנשום אויר כעצמאי, אז אפילו אם מת האם כמו בלידת בנימין לרחל, נשאר הולד בחיים ולכן נחשב כנפש ואין דוחין נפש מפני נפש.",
+                "וזהו מה שהסביר הרמב\"ם ברוצח [א: ט'] שהורגין העובר במעי אמו \"מפני שהוא כרודף אחריה להורגה [דרורף מפקיר עצמו למיתה לא שנא גדול לא שנא קטן, כדאיתא בסנהדרין דף ע\"ב:] ואם הוציא ראשו אין נוגעין בו שאין דוחין נפש מפני נפש, וזהו טבעו של עולם\" עכ\"ל. לענ\"ד טבעו של עולם פירושו דכ\"ז שלא יצא לחוץ טבעו של עולם הוא שחייו תלוין בחיות אמו, אבל משהוציא ראשו אז טבעו של עולם הוא לפעמים מת היולדת אחר הלידה משום העדר דם או דלקת ואין זה שייך להולד שכבר יצא לאויר העולם.",
+                "וא\"כ בעובדא דידן הרי לתינוקת אחת היתה לה חיות עצמאית, ואחותה, כל חיותה תלויה רק על חיות התאום שאם תמות התאום אין לה שום תקוה לחיות וא\"כ אפשר לדמות האחות בעלת מומין כעובר שחיותה תלויה באחותה שנחשבת כהאם, א\"כ בלי הניתוח וההפרדה ימותו שניהן אז נחשבת האחות בעלת המו��ין, האחות האי־עצמאית, כאילו היא רודפת את אחותה וניתן להצילה בנפשה.",
+                "בחידושי רבינו חיים הלוי [רוצח א':ט'] הקשה על הסברא של הרמב\"ם מניין לו דהורגין העובר מדין רודף, דילמא הטעם הוא משום דלגבי נפש אמו לא נחשב כנפש, ונדחה מפני פ\"נ של האם ככל הדברים שנדחין מפני פיקוח נפש שהרי מסקנת הגמרא דלא הוי רודף משום דמשמיא קא רדפי לה.<br>ומבאר שם הר' חיים דהצלת הנרדף לא הוי משום פ\"נ של כל התורה כולה אלא דין מיוחד משום גזה\"כ להציל הנרדף בנפשו של הרודף וזה לומדין מדין נערה המאורשה מ\"ואין מושיע לה\" שלא שייך כלל לדין של פ\"נ בכה\"ת כולה.",
+                "וכיון דסובר הרמב\"ם דעובר הוי נפש, לא היינו מצילין האם בנפשו של העובר דאין דוחין נפש מפני נפש ורק משום שהעובר נחשב כרודף לכן מותר להורגו להציל האם דכן הוא הגזה\"כ שהרי לגבי איסורי שבת ואיסורי יוה\"כ נחשב כנפש ועוברים על כל איסורין שבתורה כדי להצילו.<br>אבל עדיין נשאר קשה מה שלגבי יצא ראשו לא נחשב כרודף משום דמשמיא קא רדפי לה, דודאי בלא יצא ראשו ג\"כ הוי מן השמים, ומדוע נחשיבו כרודף. ומסביר הר' חיים דודאי דין רודף שייך בשניהם, בין יצא ובין לא יצא ראשו אלא דביצא ראשו דהוי טבעו של עולם, שזהו פירושו של משמיא קא רדפי לה לפי הרמב\"ם, מפקיעין ממנו חיובו של רודף ולכן נשאר הדין של אין דוחין נפש מפני נפש אבל בלא יצא ראשו א\"א לומר דמשמיא רדפי לה לאמו שהרי עיקר הסכנה היא להעובר משני צדדים, מצד מיתת האם וגם מצד חיותו, וא\"כ משמיא רדפין אותו יותר מן האם, ולכן כיון שאינו נחשב לנפש גמור לגבי נפש אמו נדחה מפני נפש אמו מדין רודף דאין שום טעם כמו ביצא ראשו להפקיע ממנו חיובו של רודף.",
+                "וא\"כ בשאלה דידן אפשר להבין שהאחות עם האפשרות לחיות אחר הניתוח נחשב כרודף כמו האחות השניה אלא דאין לה חויבו של רודף כיון דמשמיא קא רדפי לה לאחותה, אבל האחות השניה דאין לה שום אפשרות לישאר בחיים נחשבת כמו העובר דלא הוי נפש גמור לגבי אחותה ולכן נחשבת כרודף עם חיובו של רודף, ומותר להורגה כדי להציל אחותה, ועל זה מבוסס פסק דינו של מו\"ח זצוק\"ל להתיר הניתוח להפריד התאומים אע\"פ שאחד מהן ודאי תמות.",
+                "ועדיין נשאר ק\"ק לענ\"ד לדמות שאלתינו לדין עובר דהוי רודף את אמו. שהרי הרמב\"ם דייק שזהו טבעו של עולם, אבל בנ\"ד הוי מקרה מוזרת מאוד דודאי לא הוי טבעו של עולם כמו באשה המקשה לילד.",
+                "ולכן חשבתי לילך בדרך אחרת שכל הנחלים הולכים אל הים ואפשר להגיע להאמת בכמה דרכים, דיש עוד אופן שדוחין נפש מפני נפש:",
+                "רש\"י [בסנהדרין דף ע\"ב: ד\"ה יצא ראשו] מקשה ממעשה דשבע בן בכרי דחו נפש מפני נפש ולא מדין רודף. ",
+                "המעשה: שמואל ב' [פרק כ'] ושם נשאר איש בלעיל ושמו שבע בן בכרי ... ויאמר אין לנו חלק בדוד... ויעל כל איש ישראל מאחר דוד אחרי שבע בן בכרי. ויצאו אחריו אנשי יואב . לרדוף אחרי שבע בן בכרי... ויבאו ויצרו עליו באבלה בית המעכה... ויען יואב ויאמר... שבע בן בכרי שמו נשא ידו במלך בדוד תנו אתו לבדו ואלכה מעל העיר ותאמר האשה אל יואב הנה ראשו משלך אליך ביד החומה\".",
+                "בירושלמי תרומות [ח':ד'] מובא ענין זה באריכות להלכה: [דף מ\"ז.] סייעת בני אדם שהוי מהלכין בדרך פגעו להן גוים ואמרו תנו לנו אחד מכם ונהרוג אותו ואם לאו הרי אנו הורגים את כולכם, ",
+                "אפילו כולן נהרגים לא ימסרו נפש אחת מישראל, ייחדו להן אחד כגון שבע בן בכרי ימסרו אותו ואל ייהרגו אמר ר\"ל והוא שיהא חייב מיתה כשבע בן בכרי ורבי יוחנן אמר אע\"פ שאינו חייב מיתה כשבע בן בכרי.",
+                "ורש\"י בסנהדרין תירץ דהא דחו נפש מפני נפש במעשה דשב\"ב ולא כהוציא ראשו, משום דבמעשה דשב\"ב \"אפילו לא מסרוהו היה נהרג מיד כשיתפשנה יואב והן נהרגין עמו, אבל אם היה הוא ניצול אע\"פ שהן נהרגין לא היו רשאין למסרו כדי להציל עצמן, אי נמי משום דמורד במלכות היה\" עכ\"ל.",
+                "הרמב\"ם יסודי התורה [ה':ה'] פסק כר\"ל לגבי ר' יוחנן וז\"ל \"אם היה מחייב מיתה כשב\"ב יתנו אותו להם ואין מורין להם כן לכתחילה ואם אינו חייב מיתה יהרגו כולן ואל ימסרו להם נפש אחת מישראל. ובכסף משנה מקשה מדוע פסק כר\"ל לגבי ר' יוחנן ומתרץ ב' תירוצים דחוקים מאוד א) דספק נפשות להקל ולא ימסרוהו בידים בעד העכו\"ם ב) כיון דהירושלמי והתוספתא מדמין ענין זה לשבע בן בכרי ושם כתוב בקרא \"נשא יד במלך בדוד\" הרי בפירוש דעיקר הוא שהיה חייב מיתה משום מורד במלכות בית דוד.",
+                "הב\"ח ביו\"ד קנ\"ז פירש דאפילו להרמב\"ם אם חייב מיתה ולא אמרו בפירוש שיהרגו אותו אלא בסתם שאלה דאפשר דלא באו להרגו, יכולין למסרו, ואין עובר בזה על משנת חסידים.",
+                "וג' חלוקים בדבר א) אם חייב מיתה בדין תורה כשב\"ב מורין לכתחילה שימסרו אותו ב) אם אינו ח\"מ בדין תורה אלא בדיניהם ושאלו להרגו לאו משנת חסידים הוא ואין מורין כך לכתחילה, ג) אם שאלוהו סתם ולא נודע אם דעתם להורגו אם לאו, אם חייב בדיניהם שימסרוהו להם, יכולין למסרו להן ומורין להן ומורין כך לכתחילה.",
+                "וא\"כ לתירוץ ראשון ברש\"י דאם שתיהן היו מתות בלי הניתוח אז מותר להרוג האחת להציל השניה ודאי בנ\"ד כן צריכין לעשות כמו שהורה מו\"ח זצוק\"ל, אבל לתירוץ השני ברש\"י, וכן פסק הרמב\"ם דבלי חיוב מיתה אין למוסרו, הרי האחות השניה לא עשתה כלום שתהא חייבת מיתה ואיך אפשר להורגה בידים כדי להציל אחותה?",
+                "וכן הרמ\"א [ביו\"ד קנ\"ז] מביא פסקו של הרמב\"ם כ\"יש אומרים\" דאין למסרו אא\"כ חייב מיתה כשב\"ב ומשמע דכן צריכין לפסוק.<br> אבל נלענ\"ד דאפשר לדמות מה שהקב\"ה יחדה למיתה כחייב מיתה בדין, שהרי האחות השניה א\"א לה לחיות בין עם הניתוח בין בלי הניתוח שכך נגזרה מן השמים שתאום זה תמות ואין עוזר לה, סברא וו מבוססת על מה שמצאתי בהיד רמ\"ה [סנהדרין ע\"ב:] וז\"ל ומילתא צריכא עיונא דהא הכא גבי עובר [באשה המקשה לילד] דכתנו לנו פלוני או פלונית דמי, וקתני שאין דוחין נפש מפני נפש, ואיכא למימר דשאני הכא דאפשר דמיתציל העובר וצ\"ע עכ\"ל, אבל אם אי אפשר דמיתציל העובר אז באמת הוי כיחדו למיתה דמי שא\"א לחיות לפי הבנתינו בחוקי הטבע והמדע הרפואי הוי כנגמר דינו ע\"י ב\"ד של מעלה למיתה. והנה להתאום בעלת מומין פנימיים אין שום אפשרות שתשאר בחיים יותר מכמה שבועות, א\"כ הוי כיחדה למיתה וחייבת מיתה, דמותר לכתחילה למסורה כדי להציל אחותה. ",
+                "הרב משה דוד טנדלר<br> חתנא דבי נשיאה <br>מאנסי"
+            ]
+        },
+        "Quality and Sanctity of Life in the Talmud and Midrash Coauthored by Dr Fred Rosner": {
+            "Introduction": [],
+            "Treatment of the Dying in Judaism": [],
+            "Recent Rabbinic Rulings": [],
+            "Quality of Life in Classic Jewish Sources": [],
+            "Physical Pain": [],
+            "Mental Anguish": [],
+            "Summary": []
+        }
+    },
+    "schema": {
+        "heTitle": "תשובות רפואיות",
+        "enTitle": "Care of the Critically Ill",
+        "key": "Care of the Critically Ill",
+        "nodes": [
+            {
+                "heTitle": "מבוא",
+                "enTitle": "Preface"
+            },
+            {
+                "heTitle": "ביוגרפיה של גדולה",
+                "enTitle": "A Biography of Greatness"
+            },
+            {
+                "heTitle": "תשובות ר' משה פיינשטיין",
+                "enTitle": "Responsa of Rav Moshe Feinstein",
+                "nodes": [
+                    {
+                        "heTitle": "הקדמה",
+                        "enTitle": "Introduction"
+                    },
+                    {
+                        "heTitle": "מבוא לאגרות משה חלק א (תשי\"ט)",
+                        "enTitle": "Preface to Iggeros Moshe, Volume I"
+                    },
+                    {
+                        "heTitle": "אגרות משה יורה דעה,ג, קלב",
+                        "enTitle": "Iggeros Moshe, Yoreh De'ah III 132"
+                    },
+                    {
+                        "heTitle": "תשובה חדשה",
+                        "enTitle": "A New Teshuvah"
+                    },
+                    {
+                        "heTitle": "אגרות משה חושן משפט, ב, עב",
+                        "enTitle": "Iggeros Moshe, Choshen Mishpat II 72"
+                    },
+                    {
+                        "heTitle": "אגרות משה חושן משפט, ב, עג",
+                        "enTitle": "Iggeros Moshe, Choshen Mishpat II 73"
+                    },
+                    {
+                        "heTitle": "אגרות משה חושן משפט, ב, עד",
+                        "enTitle": "Iggeros Moshe, Choshen Mishpat II 74"
+                    },
+                    {
+                        "heTitle": "אגרות משה חושן משפט, ב, עה",
+                        "enTitle": "Iggeros Moshe, Choshen Mishpat II 75"
+                    },
+                    {
+                        "heTitle": "אנטומיה של תשובה",
+                        "enTitle": "The Anatomy of a Teshuvah"
+                    },
+                    {
+                        "heTitle": "מקורות תלמודיים",
+                        "enTitle": "Talmudic Sources"
+                    },
+                    {
+                        "heTitle": "ניתוח המקורות התלמודיים",
+                        "enTitle": "Analysis of the Talmudic Sources"
+                    },
+                    {
+                        "heTitle": "מקורות מאוחרים",
+                        "enTitle": "Later Sources"
+                    },
+                    {
+                        "heTitle": "איכות חיים וקדושת החיים  מבט של תורה",
+                        "enTitle": "Quality and Sanctity of Life, a Torah View"
+                    },
+                    {
+                        "heTitle": "הערה משלימה",
+                        "enTitle": "Additional Note"
+                    },
+                    {
+                        "heTitle": "הבהרות לגבי פסיקת ההלכה של ר' משה פיינשטיין ור' שלמה זלמן אוירבך זצ\"ל בעניין מוות מוחי",
+                        "enTitle": "Clarification of the Halakhic Rulings of Rav Moshe Feinstein and of Rav Shlomo Zalman Auerbach in Regard to Brain Death"
+                    },
+                    {
+                        "heTitle": "אגרות משה יורה דעה, א, קמה",
+                        "enTitle": "Iggeros Moshe, Yoreh De'ah I 145"
+                    },
+                    {
+                        "heTitle": "הערה מקדימה",
+                        "enTitle": "Introductory Note"
+                    },
+                    {
+                        "heTitle": "אגרות משה אורח חיים, ד, עט",
+                        "enTitle": "Iggeros Moshe, Orach Chaim IV 79"
+                    },
+                    {
+                        "heTitle": "אגרות משה אורח חיים, ד, פא",
+                        "enTitle": "Iggeros Moshe, Orach Chaim IV 81"
+                    },
+                    {
+                        "heTitle": "אגרות משה אורח חיים, ד, פ",
+                        "enTitle": "Iggeros Moshe, Orach Chaim IV 80"
+                    },
+                    {
+                        "heTitle": "אגרות משה יורה דעה, ב, קעד",
+                        "enTitle": "Iggeros Moshe, Yoreh De'ah II 174"
+                    },
+                    {
+                        "heTitle": "אגרות משה יורה דעה, ב, קסו",
+                        "enTitle": "Iggeros Moshe, Yoreh De'ah II 166"
+                    },
+                    {
+                        "heTitle": "אגרות משה יורה דעה, ב, קסד",
+                        "enTitle": "Iggeros Moshe, Yoreh De'ah II 164"
+                    },
+                    {
+                        "heTitle": "אגרות משה יורה דעה, ב, קסב",
+                        "enTitle": "Iggeros Moshe, Yoreh De'ah II 162"
+                    },
+                    {
+                        "heTitle": "תשובה שלא פורסמה \"כדי שיחיה האחד\"",
+                        "enTitle": "Unpublished Responsum \"So One May Live\""
+                    }
+                ]
+            },
+            {
+                "heTitle": "איכות חיים וקדושת החיים בתלמוד ובמדרש, נכתב יחד עם ד\"ר פרד רוזנר",
+                "enTitle": "Quality and Sanctity of Life in the Talmud and Midrash Coauthored by Dr Fred Rosner",
+                "nodes": [
+                    {
+                        "heTitle": "הקדמה",
+                        "enTitle": "Introduction"
+                    },
+                    {
+                        "heTitle": "טיפול בנוטה למות ביהדות",
+                        "enTitle": "Treatment of the Dying in Judaism"
+                    },
+                    {
+                        "heTitle": "פסיקות הלכה חדשות",
+                        "enTitle": "Recent Rabbinic Rulings"
+                    },
+                    {
+                        "heTitle": "איכות חיים במקורות הקלאסיים של היהדות",
+                        "enTitle": "Quality of Life in Classic Jewish Sources"
+                    },
+                    {
+                        "heTitle": "כאב פיזי",
+                        "enTitle": "Physical Pain"
+                    },
+                    {
+                        "heTitle": "יסורי נפש",
+                        "enTitle": "Mental Anguish"
+                    },
+                    {
+                        "heTitle": "סיכום",
+                        "enTitle": "Summary"
+                    }
+                ]
+            }
+        ]
+    }
+}

json/Halakhah/Modern/Contemporary Halakhic Problems/Contemporary Halakhic Problems, Vol I/English/Sefaria Community Translation.json

@@ -0,0 +1,148 @@
+{
+    "language": "en",
+    "title": "Contemporary Halakhic Problems, Vol I",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "ltr",
+    "heTitle": "בעיות הלכתיות עכשוויות, כרך א",
+    "categories": [
+        "Halakhah",
+        "Modern",
+        "Contemporary Halakhic Problems"
+    ],
+    "text": {
+        "Editor's Foreword": [],
+        "Preface": [],
+        "Introduction, The Methodology of Halakhah": [],
+        "Part I": {
+            "Prelude": [],
+            "CHAPTER I Israel": [],
+            "CHAPTER II Sabbath and Festivals": [],
+            "CHAPTER III The Synagogue": [],
+            "CHAPTER IV Kashrut": [],
+            "CHAPTER V Medical Questions": [],
+            "CHAPTER VI Medical Questions and Shabbat": [],
+            "CHAPTER VII Marriage, Divorce and Personal Status": [],
+            "CHAPTER VIII Social Problems": [],
+            "CHAPTER IX Miscellaneous Questions": []
+        },
+        "Part II": {
+            "Prelude": [],
+            "CHAPTER X Electricity": [],
+            "CHAPTER XI Daylight Saving Time and Morning Prayer": [],
+            "CHAPTER XII Reinstitution of the Sacrificial Order": [],
+            "CHAPTER XIII The Conversion Crisis": [],
+            "CHAPTER XIV Black Jews, A Halakhic Perspective": [],
+            "CHAPTER XV Abortion in Halakhic Literature": [],
+            "CHAPTER XVI Establishing Criteria of Death": []
+        }
+    },
+    "schema": {
+        "heTitle": "בעיות הלכתיות עכשוויות, כרך א",
+        "enTitle": "Contemporary Halakhic Problems, Vol I",
+        "key": "Contemporary Halakhic Problems, Vol I",
+        "nodes": [
+            {
+                "heTitle": "הקדמת העורך",
+                "enTitle": "Editor's Foreword"
+            },
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Preface"
+            },
+            {
+                "heTitle": "מבוא: המתודולוגיה של ההלכה",
+                "enTitle": "Introduction, The Methodology of Halakhah"
+            },
+            {
+                "heTitle": "חלק ראשון",
+                "enTitle": "Part I",
+                "nodes": [
+                    {
+                        "heTitle": "פתיח",
+                        "enTitle": "Prelude"
+                    },
+                    {
+                        "heTitle": "פרק א: מדינת ישראל",
+                        "enTitle": "CHAPTER I Israel"
+                    },
+                    {
+                        "heTitle": "פרק ב: שבת ומועדים",
+                        "enTitle": "CHAPTER II Sabbath and Festivals"
+                    },
+                    {
+                        "heTitle": "פרק ג: בית הכנסת",
+                        "enTitle": "CHAPTER III The Synagogue"
+                    },
+                    {
+                        "heTitle": "פרק ד: כשרות",
+                        "enTitle": "CHAPTER IV Kashrut"
+                    },
+                    {
+                        "heTitle": "פרק ה: סוגיות רפואיות",
+                        "enTitle": "CHAPTER V Medical Questions"
+                    },
+                    {
+                        "heTitle": "פרק ו: שבת ושאלות רפואיות",
+                        "enTitle": "CHAPTER VI Medical Questions and Shabbat"
+                    },
+                    {
+                        "heTitle": "פרק ז: נישואין, גירושין ומעמד אישי",
+                        "enTitle": "CHAPTER VII Marriage, Divorce and Personal Status"
+                    },
+                    {
+                        "heTitle": "פרק ח: סוגיות חברתיות",
+                        "enTitle": "CHAPTER VIII Social Problems"
+                    },
+                    {
+                        "heTitle": "פרק ט: שאלות שונות",
+                        "enTitle": "CHAPTER IX Miscellaneous Questions"
+                    }
+                ]
+            },
+            {
+                "heTitle": "חלק שני",
+                "enTitle": "Part II",
+                "nodes": [
+                    {
+                        "heTitle": "פתיח",
+                        "enTitle": "Prelude"
+                    },
+                    {
+                        "heTitle": "פרק י: חשמל",
+                        "enTitle": "CHAPTER X Electricity"
+                    },
+                    {
+                        "heTitle": "פרק יא: שעון קיץ ותפילת שחרית",
+                        "enTitle": "CHAPTER XI Daylight Saving Time and Morning Prayer"
+                    },
+                    {
+                        "heTitle": "פרק יב: חידוש עבודת הקרבנות",
+                        "enTitle": "CHAPTER XII Reinstitution of the Sacrificial Order"
+                    },
+                    {
+                        "heTitle": "פרק יג: משבר הגיור",
+                        "enTitle": "CHAPTER XIII The Conversion Crisis"
+                    },
+                    {
+                        "heTitle": "פרק יד: יהודים שחורים: בחינה הלכתית",
+                        "enTitle": "CHAPTER XIV Black Jews, A Halakhic Perspective"
+                    },
+                    {
+                        "heTitle": "פרק טו: הפלה בספרות ההלכה",
+                        "enTitle": "CHAPTER XV Abortion in Halakhic Literature"
+                    },
+                    {
+                        "heTitle": "פרק טז: קביעת רגע המוות",
+                        "enTitle": "CHAPTER XVI Establishing Criteria of Death"
+                    }
+                ]
+            }
+        ]
+    }
+}

json/Halakhah/Modern/Contemporary Halakhic Problems/Contemporary Halakhic Problems, Vol VI/English/water.json

@@ -0,0 +1,112 @@
+{
+    "language": "en",
+    "title": "Contemporary Halakhic Problems, Vol VI",
+    "versionSource": "sefaria",
+    "versionTitle": "water",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "ltr",
+    "heTitle": "בעיות הלכתיות עכשוויות, כרך ו",
+    "categories": [
+        "Halakhah",
+        "Modern",
+        "Contemporary Halakhic Problems"
+    ],
+    "text": {
+        "Preface": [],
+        "Introduction": [],
+        "Prelude": [],
+        "Chapter I Torture and the Ticking Bomb": [],
+        "Chapter 2 Sacrificing the Few to Save the Many": [],
+        "Chapter 3 In the Wake of Birkat ha Hammah 5769": [],
+        "Chapter 4 The Hetter Iska and American Courts": [],
+        "Chapter 5 Medical Malpractice and Jewish Law": [],
+        "Chapter 6 Medical Questions": [],
+        "Chapter 7 New York City Water": [],
+        "Chapter 8 Piscatorial Parasites": [],
+        "Chapter 9 Is the Milk We Drink Kosher": [],
+        "Chapter 10 Formula Fed Veal": [],
+        "Chapter 11 Issues Concerning Kohanim": [],
+        "Chapter 12 The Case of the Poisoned Sandwich": [],
+        "Chapter 13 Cadavers on Display": [],
+        "Chapter 14 A $25,000,000 Funeral": []
+    },
+    "schema": {
+        "heTitle": "בעיות הלכתיות עכשוויות, כרך ו",
+        "enTitle": "Contemporary Halakhic Problems, Vol VI",
+        "key": "Contemporary Halakhic Problems, Vol VI",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Preface"
+            },
+            {
+                "heTitle": "מבוא",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "פתיח",
+                "enTitle": "Prelude"
+            },
+            {
+                "heTitle": "פרק א: עינויים ו'הפצצה המתקתקת'",
+                "enTitle": "Chapter I Torture and the Ticking Bomb"
+            },
+            {
+                "heTitle": "פרק ב: הצלת רבים במחיר חיי מעטים",
+                "enTitle": "Chapter 2 Sacrificing the Few to Save the Many"
+            },
+            {
+                "heTitle": "פרק ג: בעקבות ברכת החמה ה' תשס\"ט",
+                "enTitle": "Chapter 3 In the Wake of Birkat ha Hammah 5769"
+            },
+            {
+                "heTitle": "פרק ד: היתר עסקה והערכאות האמריקאיות",
+                "enTitle": "Chapter 4 The Hetter Iska and American Courts"
+            },
+            {
+                "heTitle": "פרק ה: רשלנות רפואית בהלכה",
+                "enTitle": "Chapter 5 Medical Malpractice and Jewish Law"
+            },
+            {
+                "heTitle": "פרק ו: שאלות רפואיות",
+                "enTitle": "Chapter 6 Medical Questions"
+            },
+            {
+                "heTitle": "פרק ז: כשרות המים של ניו יורק",
+                "enTitle": "Chapter 7 New York City Water"
+            },
+            {
+                "heTitle": "פרק ח: טפילי דגים",
+                "enTitle": "Chapter 8 Piscatorial Parasites"
+            },
+            {
+                "heTitle": "פרק ט: האם החלב שאנו שותים כשר?",
+                "enTitle": "Chapter 9 Is the Milk We Drink Kosher"
+            },
+            {
+                "heTitle": "פרק י: האכלת עגלים בתחליף חלב",
+                "enTitle": "Chapter 10 Formula Fed Veal"
+            },
+            {
+                "heTitle": "פרק יא: עניינים הנוגעים לכוהנים",
+                "enTitle": "Chapter 11 Issues Concerning Kohanim"
+            },
+            {
+                "heTitle": "פרק יב: הכריך המורעל",
+                "enTitle": "Chapter 12 The Case of the Poisoned Sandwich"
+            },
+            {
+                "heTitle": "פרק יג: תצוגת גופות",
+                "enTitle": "Chapter 13 Cadavers on Display"
+            },
+            {
+                "heTitle": "פרק יד: לוויה ב 25 מיליון דולר",
+                "enTitle": "Chapter 14 A $25,000,000 Funeral"
+            }
+        ]
+    }
+}