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Kehati

If a Pesah –offering - was confused with – other - offerings – e.g., there were three lambs: one for a pesah offering, one for a burnt-offering, and one for a guilt-offering. These offerings are subject to differing rules, both regarding the time they are eaten, and the manner in which their blood is thrown on the Altar. Since they were confused, none of them is fit to be offered; therefore, all of them must be left to pasture until they become disqualified – develop a blemish – must be sold –after they developed a blemish, and for the value of the best of them he must bring of the one type, and for the value of the best of them of the other type – he is required to bring each one of these offerings for the value for which the best of these animals was sold, since this specific offering may have been the best one. E.g., if he sold one for a sela, the second one for a sela and a half, and the third one for two selas, he must purchase three other lambs, each one for the sum of two selas, the value of the best of them, and he loses the additional – sela and a half, from his house – from his own money, for he sold all of them for a total of four and one half sela, and now, when he must purchase the offerings for a total of six selas, he must add the difference from his own pocket. Rashi comments: since the sanctity of the animal is transferred to its proceeds, and one may not exchange one sanctity for another, he must take six selas from his pocket, and then he takes two of them, and he says, “Wherever the burnt-offering is, it is redeemed from its consecrated status by these two selas,” and he purchases with them a burnt-offering; a similar procedure is followed with the other offerings (see Tosefot Yom Tov, who has difficulty, according to the interpretation of Rashi, in explaining the use of the wording “and he must be sold” in the mishnah). And he purchases with two selas a korban pesah, if all of them developed blemishes before Pesah. If they developed blemishes after Pesah, he purchases with these proceeds a peace-offering, since a korban pesah not in its proper time can be offered as a peace-offering. However, if the korban pesah was confused with peace-offerings, he shall offer all of them as peace-offerings, because these require placing the hands on the offering and two sprinklings of blood (that appear as four), which is not so in the case of a korban pesah. As already mentioned, a korban pesah not offered for that purpose is offered as a peace-offering.

If it – the korban pesah, was confused with firstborn – the manner in which their blood is thrown on the Altar is identical, as has been taught, “The firstborn, and the ma’aser, and the korban pesah, may be slaughtered in any place in the Temple Courtyard, and their blood requires one application” (Zev. 5:8). The manner in which they are eaten, however, is different: “The firstborn may be eaten by the priests two days and one night, and the pesah may be eaten only in the night (until midnight), and it may be eaten only by its subscribers,” Rabbi Shimon says, If a group of priests – is subscribed for this korban pesah, they must eat – all of them, on Pesah night. I.e., on Pesah eve they offer all the animals that were mixed up, and they say, “Whichever is a korban pesah should be offered as a korban pesah, and whichever is a firstborn, should be offered as a firstborn.” And they eat all of them on Pesah night until midnight, as is the law regarding the korban pesah. Even though they are shortening the time allowed for eating the firstborn, because a firstborn may be eaten for two days and one night (as mentioned above), and now they may eat it only until midnight, and as a result they create a condition in which offerings become disqualified (by causing them to become notar), nevertheless, Rabbi Shimon does not fear this, because in his opinion, a person may create a condition in which offerings become disqualified. The Sages, however, disagree with him. They hold that one may not create a condition in which offerings become disqualified. Accordingly, if the korban pesah was confused with the firstborn, all the animals must be left to pasture until they develop a blemish, and he must bring a korban pesah for the value of the best of them (as explained above); and all the animals which were confused may be eaten as a firstborn with a blemish (as explained in Zev. 8:2). If he has already brought his korban pesah, he brings a peace-offering for the value of the best of them (instead of the korban pesah that was confused), as explained above (see Pes. 98b). The halakhah is in accordance with the Sages (Rambam, Hil. Korban Pesah 4:8).

If a group lost its korban pesah, and said to one, “Go out and seek and slaughter for us,” and he went and found and slaughtered, while they bought and slaughtered – if his was slaughtered first, he eats of his, and they eat of his with him; but if theirs was slaughtered first, or if both of them were slaughtered at the same time, he eats of his, and they do not eat with him, and theirs must be burned, and they are exempt from observing Pesah Sheni. If he said to them, “If I am delayed, go and slaughter for me,” and he went and found and slaughtered, and they bought and slaughtered, then if theirs was slaughtered first – they eat of theirs, and he eats with them; but if his was slaughtered first – he eats from his and they eat of theirs; and if it is not known which of them was slaughtered first, or if both of them were slaughtered at the same time – they eat of theirs, but he does not eat with them, and his is burned, and he is exempt from observing Pesah Sheni. If he said to them and they said to him – they all eat of the first; and if it is not known which of them was slaughtered first – both are burned. If he did not say to them and they did not say to him, they are not responsible for each other.