Pesachim 9

Chapter 9

א מִי שֶׁהָיָה טָמֵא אוֹ בְדֶרֶךְ רְחוֹקָה וְלֹא עָשָׂה אֶת הָרִאשׁוֹן, יַעֲשֶׂה אֶת הַשֵּׁנִי. שָׁגַג אוֹ נֶאֱנַס וְלֹא עָשָׂה אֶת הָרִאשׁוֹן, יַעֲשֶׂה אֶת הַשֵּׁנִי. אִם כֵּן, לָמָּה נֶאֱמַר טָמֵא אוֹ שֶׁהָיָה בְדֶרֶךְ רְחוֹקָה, שֶׁאֵלּוּ פְּטוּרִין מֵהִכָּרֵת, וְאֵלּוּ חַיָּבִין בְּהִכָּרֵת:

1 If one were unclean or on a distant way, and he did not offer the first Pesach, he offers the second. If unwittingly or under constraint he did not offer the first Pesach, he offers the second. If so, why is it written (Numbers 9:10): "…if he were unclean or on a distant way"? For these are exempt from kareth and the others are liable for kareth. [Scripture exempts one who was unclean or on a distant way from offering the first Pesach, and kareth, essentially, is for the first Pesach. Therefore, if they did not offer the second Pesach, they are exempt from kareth. But if one were unwitting or under constraint, he was (in principle) obligated to offer the first Pesach; it is just that his particular condition prevented him from doing so. So that if he wittingly does not offer the second Pesach, he is liable for kareth, viz. (Ibid. 13): "And the man who is clean and was not on the way and who failed to offer the Pesach, that soul shall be cut off," the implication being that for all other varieties of unwittingness or constraint which may have obtained vis-à-vis the first Pesach, aside from uncleanliness and being on a distant way, there is kareth liability for failure to offer the second Pesach.]

ב אֵיזוֹ הִיא דֶרֶךְ רְחוֹקָה, מִן הַמּוֹדִיעִים וְלַחוּץ, וּכְמִדָּתָהּ לְכָל רוּחַ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מֵאַסְקֻפַּת הָעֲזָרָה וְלַחוּץ. אָמַר רַבִּי יוֹסֵי, לְפִיכָךְ נָקוּד עַל ה', לוֹמַר, לֹא מִפְּנֵי שֶׁרְחוֹקָה וַדַּאי, אֶלָּא מֵאִסְקֻפַּת הָעֲזָרָה וְלַחוּץ:

2 Which is a "distant way"? From Modi'im and beyond. [Modi'im was fifteen mils from Jerusalem, the distance an average man can walk in the days of Nissan and the days of Tishrei, when the days and nights are equal, from sunrise until ben ha'arbayim (towards evening), which is the time for the offering of the sacrifice.] R. Eliezer says: From the threshold of the azarah (the Temple court) and beyond. [Even if he were close to Jerusalem and took ill and was delayed and did not arrive at the threshold of the azarah until the end of the time for the offering of the Pesach, he comes under the law of a "distant way." And R. Akiva holds that he comes under the law of one who was constrained, but not under the law of a "distant way."] R. Yossi said: That is why there is a point above the heh [in "rechokah" ("distant")], to connote not "distant," literally, but from the threshold of the azarah and beyond. [I have heard it expounded thus: "five ('heh' = five) cubits from the threshold of the azarah," i.e., even if he were only five cubits distant at the end of the time of the Pesach offering, he comes under a "distant way."]

ג מַה בֵּין פֶּסַח רִאשׁוֹן לַשֵּׁנִי, הָרִאשׁוֹן אָסוּר בְּבַל יֵרָאֶה וּבַל יִמָּצֵא, וְהַשֵּׁנִי, מַצָּה וְחָמֵץ עִמּוֹ בַּבָּיִת. הָרִאשׁוֹן טָעוּן הַלֵּל בַּאֲכִילָתוֹ, וְהַשֵּׁנִי אֵינוֹ טָעוּן הַלֵּל בַּאֲכִילָתוֹ. זֶה וָזֶה טָעוּן הַלֵּל בַּעֲשִׂיָּתָן, וְנֶאֶכָלִין צָלִי עַל מַצּוֹת וּמְרוֹרִים, וְדוֹחִין אֶת הַשַּׁבָּת:

3 What is the difference between the first and the second Pesach? With the first, bal yeraeh and bal yimatzeh obtain; with the second, matzah and chametz are together with him in the house. [For it is written (Numbers 9:12): "according to all the statute of the (first) Pesach shall they offer it" (the second Pesach). The implication is that vis-à-vis (direct) mitzvoth of its body, such as roasting it and eating it together with matzoth and maror, it is offered according to all of the statute of the (first) Pesach. But with extraneous mitzvoth related to its body, such as the removal of se'or (from one's house) and not slaughtering it in the presence of chametz, it is not offered according to all of the statute of the first Pesach.] The first requires Hallel at its eating; the second does not require Hallel at its eating. [For it is written (Isaiah 30:29): "Then you shall have song, as in the night consecrated as a festival," i.e., the first Pesach. And what is not consecrated as a festival does not require Hallel.] Both require Hallel at their offering, [the (above) verse having excluded "night" from song (for the second Pesach), and not day.] And they are both eaten roasted, together with matzah and maror, and they override the Sabbath.

ד הַפֶּסַח שֶׁבָּא בְטֻמְאָה, לֹא יֹאכְלוּ מִמֶּנּוּ זָבִין וְזָבוֹת נִדּוֹת וְיוֹלְדוֹת. וְאִם אָכְלוּ, פְּטוּרִים מִכָּרֵת. רַבִּי אֱלִיעֶזֶר פּוֹטֵר אַף עַל בִּיאַת מִקְדָּשׁ:

4 A Pesach brought in uncleanliness may not be eaten by zavin and zavoth, niddoth, and yoldoth (women who have just given birth). [For in respect to (Exodus 9:10): "…if he become unclean by a body," it is written: "a man," which is expounded: A man is pushed off (to Pesach sheni), but a congregation is not pushed off. But with zivah (and related) uncleanliness, even a congregation is pushed off.]; but if they do eat, they are exempt from kareth. [For in respect to the eating of kodshim in uncleanliness of body it is written (Leviticus 7:19): "Everyone that is clean may eat flesh," followed by (Ibid. 20): "And the soul that eats flesh … and his uncleanliness is upon him, that soul shall be cut off from its people" — Flesh which is eaten by the clean, if the unclean eat it, they are liable (to kareth) for uncleanliness; flesh which is not eaten by the clean, e.g., a Pesach which is brought in uncleanliness, if the unclean eat it they are not liable (to kareth) for uncleanliness.] R. Eliezer exempts [zavin and zavoth from kareth] even for entering the sanctuary. [If they entered the sanctuary, they are exempt when the Pesach is overridden by uncleanliness (i.e., when it may be eaten in uncleanliness), viz. (Numbers 5:2): "And let them send out of the camp every leper and every zav and everyone that is unclean by a body" — When those unclean by a body are sent out, zavin and lepers are sent out; when those unclean by a body are not sent out, zavin and lepers are not sent out. And the first tanna does not expound the verse thus, for all must be separated from their (respective) encampments. The halachah is not in accordance with R. Eliezer.]

ה מַה בֵּין פֶּסַח מִצְרַיִם לְפֶסַח דּוֹרוֹת, פֶּסַח מִצְרַיִם מִקָּחוֹ מִבֶּעָשׂוֹר, וְטָעוּן הַזָּאָה בַאֲגֻדַּת אֵזוֹב עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי מְזוּזוֹת, וְנֶאֱכָל בְּחִפָּזוֹן בְּלַיְלָה אֶחָד, וּפֶסַח דּוֹרוֹת נוֹהֵג כָּל שִׁבְעָה:

5 What is the difference between the Pesach of Egypt and the Pesach of (all) the generations? The Pesach of Egypt — its taking (i.e., its being designated as a Pesach offering) was on the tenth (of Nissan), it required sprinkling with a bundle of hyssop on the lintel and on the two door-posts, and it was eaten in haste in one night. And the Pesach of generations obtains all seven. [Our Mishnah is defective. This is what is intended: "And it is eaten in haste in one night, and its chametz (interdict) obtains the entire day (i.e., the fifteenth of Nissan). And the Pesach of the generations — its Pesach (interdict) obtains all seven days." For in respect to the Pesach of Egypt it is written (Exodus 13:3): "And chametz shall not be eaten (4): This day you go out, etc." — Understand it as: Chametz shall not be eaten (on) this day (that) you go out alone.]

ו אָמַר רַבִּי יְהוֹשֻׁעַ, שָׁמַעְתִּי שֶׁתְּמוּרַת הַפֶּסַח קְרֵבָה, וּתְמוּרַת הַפֶּסַח אֵינָהּ קְרֵבָה, וְאֵין לִי לְפָרֵשׁ. אָמַר רַבִּי עֲקִיבָא, אֲנִי אֲפָרֵשׁ. הַפֶּסַח שֶׁנִּמְצָא קֹדֶם שְׁחִיטַת הַפֶּסַח, יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר, וְיִקַּח בְּדָמָיו שְׁלָמִים, וְכֵן תְּמוּרָתוֹ. אַחַר שְׁחִיטַת הַפֶּסַח, קָרֵב שְׁלָמִים, וְכֵן תְּמוּרָתוֹ:

6 R. Yehoshua said: I heard [from my teachers] that the Pesach substitute is sacrificed [as a shelamim (peace-offering) after Pesach] and that the Pesach substitute is not sacrificed [i.e., There is a Pesach substitute which is not sacrificed as a shelamim itself but which is allowed to graze until it sustains a blemish, at which time it is sold and a shelamim purchased with the money; for what is left over from the Pesach is sacrificed as a shelamim], and I cannot explain it [i.e., I have forgotten which is sacrificed and which grazes until it sustains a blemish.] R. Akiva said: I will explain it: The Pesach [which was lost and another substituted for it, and] which was found before the slaughtering of the [second] Pesach, [so that it (the first) was standing before us at the time of the slaughtering — the time of slaughtering designated it as a "Pesach," so that its not having been sacrificed renders it "actively rejected," for which reason it itself is not sacrificed as a shelamim] (but it) is allowed to graze until it sustains a blemish and it is sold. And the same is true of its substitute [if he afterwards substituted a non-dedicated (chullin) animal for it.] After the slaughtering of the Pesach, it is sacrificed as a shelamim [i.e., If after the slaughtering of the second the first were found, the time of slaughtering had not designated it (the first) as a Pesach, and it was not "actively rejected," so that it itself is sacrificed as a shelamim]. And the same is true of its substitute. [And R. Yehoshua could have spoken of the Pesach itself, viz.: "There is a Pesach which is sacrificed and a Pesach which is not sacrificed."]

ז הַמַּפְרִישׁ נְקֵבָה לְפִסְחוֹ אוֹ זָכָר בֶּן שְׁתֵּי שָׁנִים, יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר, וְיִפְּלוּ דָמָיו לִנְדָבָה. הַמַּפְרִישׁ פִּסְחוֹ וָמֵת, לֹא יְבִיאֶנּוּ בְנוֹ אַחֲרָיו לְשֵׁם פֶּסַח, אֶלָּא לְשֵׁם שְׁלָמִים:

7 If one separated a female as his Pesach or a two-year-old male (instead of a one-year-old), it is to be allowed to graze until it sustains a blemish and its monies given for gift-offerings. [The monies are to be placed in the Temple chest for gift burnt-offerings.] If one set aside his Pesach and died, his son after him should not bring it as a Pesach, but as a shelamim [For it is a Pesach whose owner died, so that none are numbered for it.]

ח הַפֶּסַח שֶׁנִּתְעָרֵב בִּזְבָחִים, כֻּלָּן יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ. נִתְעָרֵב בִּבְכוֹרוֹת, רַבִּי שִׁמְעוֹן אוֹמֵר, אִם חֲבוּרַת כֹּהֲנִים, יֹאכֵלוּ:

8 If the Pesach got mixed up with (other) offerings [e.g., If three lambs got mixed up: one, a Pesach; one, a guilt-offering; one, a burnt-offering], they are to be allowed to graze until they sustain a blemish. Then they are to be sold, and he buys for the amount of the choicest of them this variety, and for the amount of the choicest of them, that variety, and he lays out the addition from his pocket. [He buys for the amount of the choicest of them a burnt-offering; for the choicest might have been a burnt-offering. And for the amount of the choicest of them, a guilt-offering; for the choicest might have been a guilt-offering. And for the amount of the choicest of them, a Pesach — if they all sustained blemishes before the festival. And if they sustained blemishes after the festival, he offers them as shelamim, for the choicest might have been a Pesach. And that addition which he must add for the second until he arrives at the amount of the choicest, he lays out from his pocket. For example, if the choicest were worth a sela, he brings three of his selaim, and, taking one, says: "Wherever the burnt-offering is, it is exchanged for this sela," and he brings a burnt-offering for it. Then he takes the second sela and says: "Wherever the guilt-offering is, it is exchanged for this sela," and he brings a guilt-offering for it; and so, with the shelamim.] If the Pesach got mixed up with bechoroth (firstlings)], for which the sprinkling of the blood is the same as for the Pesach], R. Shimon says: If they were a company of Cohanim, they eat [all of them on that night, for a bechor is eaten by the Cohanim. And he sacrifices the Pesach as a Pesach wherever it is, and the bechoroth as bechoroth wherever they are. And even though he thereby diminishes the time in which the bechor is eaten (for a bechor is normally eaten for two days and one night, and now it can only be eaten until mid-night, the cut-off time for the Pesach, so that he is found to be bringing consecrated food to "the house of psul" - unfitness), R. Shimon holds that he is permitted to do so. And the rabbis differ with him, saying that they must be allowed to graze until they sustain a blemish, after which he buys offerings for the amount of the choicest of them, as in the instance (above) of a Pesach that got mixed up with other offerings.]

ט חֲבוּרָה שֶׁאָבַד פִּסְחָהּ, וְאָמְרָה לְאֶחָד, צֵא וּבַקֵּשׁ וּשְׁחֹט עָלֵינוּ, וְהָלַךְ וּמָצָא וְשָׁחַט, וְהֵם לָקְחוּ וְשָׁחֲטוּ, אִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן, הוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵם אוֹכְלִים עִמּוֹ מִשֶּׁלּוֹ, וְאִם שֶׁלָּהֶן נִשְׁחַט רִאשׁוֹן, הֵם אוֹכְלִין מִשֶּׁלָּהֶן, וְהוּא אוֹכֵל מִשֶּׁלּוֹ. וְאִם אֵינוֹ יָדוּעַ אֵיזֶה מֵהֶן נִשְׁחַט רִאשׁוֹן, אוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶן כְּאֶחָד, הוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵם אֵינָם אוֹכְלִים עִמּוֹ, וְשֶׁלָּהֶן יֵצֵא לְבֵית הַשְּׂרֵפָה, וּפְטוּרִין מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי. אָמַר לָהֶן, אִם אֵחַרְתִּי, צְאוּ וְשַׁחֲטוּ עָלָי. הָלַךְ וּמְצָאוֹ, וְשָׁחַט, וְהֵן לָקְחוּ וְשָׁחֲטוּ, אִם שֶׁלָּהֶן נִשְׁחַט רִאשׁוֹן, הֵן אוֹכְלִין מִשֶּׁלָּהֶן, וְהוּא אוֹכֵל עִמָּהֶן. וְאִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן, הוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵן אוֹכְלִין מִשֶּׁלָּהֶן. וְאִם אֵינוֹ יָדוּעַ אֵיזֶה מֵהֶם נִשְׁחַט רִאשׁוֹן, אוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶם כְּאֶחָד, הֵן אוֹכְלִין מִשֶּׁלָּהֶן, וְהוּא אֵינוֹ אוֹכֵל עִמָּהֶן, וְשֶׁלּוֹ יֵצֵא לְבֵית הַשְּׂרֵפָה, וּפָטוּר מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי. אָמַר לָהֶן וְאָמְרוּ לוֹ, אוֹכְלִין כֻּלָּם מִן הָרִאשׁוֹן. וְאִם אֵין יָדוּעַ אֵיזֶה מֵהֶן נִשְׁחַט רִאשׁוֹן, שְׁנֵיהֶם יוֹצְאִין לְבֵית הַשְּׂרֵפָה. לֹא אָמַר לָהֶן וְלֹא אָמְרוּ לוֹ, אֵינָן אַחֲרָאִין זֶה לָזֶה:

9 If a company (chaburah) lost its Pesach and they said to one (of their group): "Go and look for it and slaughter it for us," and he went and found it and slaughtered it, and they took (a lamb) and slaughtered it — if his were slaughtered first, he eats of his and they eat of his. [For since they said: "Slaughter it for us," they are numbered for his; and they burn theirs, for it is a Pesach without owners, and they eat entirely of his.] And if theirs were slaughtered first, they eat of theirs, [for they opted out of the lost one and withdrew from it], and he eats of his, [for he was not numbered with theirs.] And if it were not known which was slaughtered first, or if both were slaughtered as one, he eats of his and they do not eat with him, [for theirs might have been slaughtered first, and they withdrew from his], and theirs is burned, [for his might have been slaughtered first and they are not numbered on the second.] And they are exempt from Pesach sheni, [for in any event they were numbered on the first (lamb that was slaughtered, and eating is not a categorical requirement (for the validity of the offering).] If he [that individual who went to look for the first Pesach] said to them: "If I am late, [number me with you and] go out and slaughter for me" [and they did not say: "Slaughter it for us"] — if he went and found it and slaughtered it, and they took (a lamb) and slaughtered it" — if theirs were slaughtered first, they eat of theirs and he eats with them. [Since they numbered him for theirs, he withdrew from the first and opted out of his mission. And if his were slaughtered first, he eats of his and they eat of theirs. And if it were not known which was slaughtered first or if both were slaughtered as one, they eat of theirs and he does not eat with them and his is burned, for theirs might have been slaughtered first and he withdrew from his, for he made them (his) messengers.] And he is exempt from Pesach sheni, [for in any event he was numbered on the first (lamb that was slaughtered), and eating is not a categorical requirement.] If he said to them: ["Slaughter for me if I am late"] and they said to him: ["Look for it and slaughter it for us"], they all eat from the first (lamb that is slaughtered) [for he is their messenger and they are his messengers.] And if it were not known which of them were slaughtered first, they both are burned [and they are (all) exempt from Pesach sheni.] If he did not tell them and they did not tell him, they are not responsible for one another. [We are not concerned which was first, but he eats of his and they eat of theirs.]

י שְׁתֵּי חֲבוּרוֹת שֶׁנִּתְעָרְבוּ פִסְחֵיהֶן, אֵלּוּ מוֹשְׁכִין לָהֶן אֶחָד וְאֵלּוּ מוֹשְׁכִין לָהֶן אֶחָד, אֶחָד מֵאֵלּוּ בָא לוֹ אֵצֶל אֵלּוּ, וְאֶחָד מֵאֵלּוּ בָא לוֹ אֵצֶל אֵלּוּ, וְכָךְ הֵם אוֹמְרִים, אִם שֶׁלָּנוּ הוּא הַפֶּסַח הַזֶּה, יָדֶיךָ מְשׁוּכוֹת מִשֶּׁלְּךָ וְנִמְנֵיתָ עַל שֶׁלָּנוּ, וְאִם שֶׁלְּךָ הוּא הַפֶּסַח הַזֶּה, יָדֵינוּ מְשׁוּכוֹת מִשֶּׁלָּנוּ וְנִמְנֵינוּ עַל שֶׁלָּךְ. וְכֵן חָמֵשׁ חֲבוּרוֹת שֶׁל חֲמִשָּׁה חֲמִשָּׁה, וְשֶׁל עֲשָׂרָה עֲשָׂרָה, מוֹשְׁכִין לָהֶן אֶחָד מִכָּל חֲבוּרָה וַחֲבוּרָה, וְכֵן הֵם אוֹמְרִים:

10 If the Pesachim of two companies got mixed up, these (the members of one company) take one [of the Pesachim] (for themselves), and the others take one. One of these [i.e., one from one company] comes to those [the other company], and one of these comes to those. And thus do they [the company] say [to that individual:] "If this Pesach [that we took] is ours, [then we have chosen well]; withdraw from yours and number yourself with ours. And if this Pesach is yours, [then you are numbered for it], and we withdraw from ours [and let it belong to the other company] and let us be numbered with you." [It is found, then, that if they had been exchanged, the entire company would have withdrawn from theirs and been numbered for the one they had chosen. And thus do the members of the second company say to the individual who comes to them. And, perforce, one from one company must come to the others and be numbered with them; and we do not say: Let each company withdraw from theirs wherever it is and then be numbered for one of the Pesachim, respectively. For it is stated in the baraitha in the gemara that it is forbidden for all of the company to withdraw from the Pesach and leave it without owners. And if they might have been exchanged, and they wish to withdraw from their Pesach and be numbered on the other, when they say: "We withdraw from ours" they are leaving the Pesach without owners, and this is forbidden.] But now, when an individual from one company comes to the other, whatever the case, there is no Pesach without owners. For if they chose theirs, correctly, all the members of their company are numbered for it, except this individual, who withdrew from his company (and is now joining theirs). And if they had exchanged it, then one of them had come with his Pesach, and when the others (from his original company) withdrew from it, he remained numbered with it.] And the same holds for five companies of five men each and for ten companies of ten men each [whose Pesachim got mixed up. Each company] takes for itself one [of the Pesachim] of each company [and the five men in each company divide themselves among the five Pesachim, so that if they were exchanged, there will not be one Pesach without one of its original owners numbered for it.] And thus do they say: [When the new companies have been formed, four say to one: "If this Pesach is yours, then the four of us withdraw from our four (original) Pesachim wherever they are, and we are numbered with you." Then he (the one) and three others say the same to a second. And so, all four to every one in the company. And thus with each company.]

יא שְׁנַיִם שֶׁנִּתְעָרְבוּ פִסְחֵיהֶם, זֶה מוֹשֵׁךְ לוֹ אֶחָד, וְזֶה מוֹשֵׁךְ לוֹ אֶחָד, זֶה מַמְנֶה עִמּוֹ אֶחָד מִן הַשּׁוּק, וְזֶה מַמְנֶה עִמּוֹ אֶחָד מִן הַשּׁוּק, זֶה בָא אֵצֶל זֶה, וְזֶה בָא אֵצֶל זֶה, וְכָךְ הֵם אוֹמְרִים, אִם שֶׁלִּי הוּא פֶסַח זֶה, יָדֶיךָ מְשׁוּכוֹת מִשֶּׁלְּךָ וְנִמְנֵיתָ עַל שֶׁלִּי. וְאִם שֶׁלְּךָ הוּא פֶסַח זֶה, יָדַי מְשׁוּכוֹת מִשֶּׁלִּי וְנִמְנֵיתִי עַל שֶׁלָּךָ:

11 If the Pesachim of two men [Reuven and Shimon] got mixed up, this one [Reuven] takes one for himself, and that one [Shimon] takes one for himself. This one [Reuven] numbers with himself one from the marketplace, [telling him: "Wherever my Pesach is, you are numbered for it"], and that one [Shimon] numbers with himself one from the marketplace. This one [Reuven] comes to this [Pesach taken by Shimon], and that one [Shimon] comes to that [Pesach taken by Reuven]. And this is what they say: [This is what Reuven says to Yehudah, who remains with the Pesach taken by Shimon:] "If this Pesach is mine" [i.e., If I did not choose correctly, and this is not the Pesach for which you were numbered with Shimon], then withdraw from yours and be numbered with me on [this, which is] mine. And if this Pesach is yours, [Shimon having chosen correctly], then I withdraw from mine and am numbered [with you] on [this, which is] yours." [The reason each one must number with himself someone from the marketplace is that if they came to stipulate thus between themselves and to say: "If this Pesach is mine and yours is yours, then we have chosen correctly; and if not, I withdraw from mine and number myself with yours," then, when he withdraws from his, he leaves his Pesach without an owner, none having yet been numbered for it. And each cannot be numbered together with the other before he withdraws from his, for one cannot be numbered on two Pesachim at the same time, this not satisfying (slaughtering the Pesach for) "Those numbered for it."]

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