Daf 87

1) If you have a wife who's father and husband counted her on their Korban Pesach; if she's someone who's not pursuing returning to her father's house [Tosfos' first explanation: we assume a newlywed will pursue going home. However, she didn't go home during the first Yom Tov, and this is the second Yom Tov that they're married, but it's called "the first Yom Tov" since it's the first they might spend with them; second explanation: this is their first Yom Tov married, but she already returned to her father's house to say how she's so accepted by her husband's family, so she may not need to go again for Yom Tov.] On this first Yom Tov, she has a choice who to join; on following Yom Tovim, she joins her husband. However, if she's pursuing returning to her father's house [Tosfos' first explanation: she went the first Yom Tov to her father's house; second explanation: she already returned home before Yom Tov to say how she's accepted by her husband's family], the first Yom Tov, she joins her father; on following Yom Tovim, she has the choice who to join [Tosfos' second explanation: if she hadn't yet returned home during the first Yom Tov, so she might do it this Yom Tov, or she may skip it all together.]

2) [Tosfos says: when we say that she definitely joins her father, or definitely joins her husband, it's even if she says nothing at the time.] When we say that she has the choice, according to the opinion that doesn't hold of Breira (i.e., that she can choose later, and say that's what she wanted retroactively by the Shechita), she needs to make up her mind before the Shechita [Tosfos: otherwise, she wouldn't be able to eat from either Korban.]

Daf 88

3) If two caretakers Shecht a separate Korban for an orphan, he may eat from whichever Korban he wants. This is even according to the opinion that there is no Breira, since the Pasuk says "a sheep per house," in all cases. [Rashi explains: a head of the house takes a Pesach for his household and he doesn't need their consent. Tosfos explains: he holds that "taking a sheep for your whole house" is not from the Torah, so you can be lenient for Breira by a rabbinical Halacha. Although it's forbidden from the Torah to feed prohibitions to minors, and here you're feeding him a Korban Pesach that he wasn't counted to be apart of; but we can say that the prohibition to feed them only applies to prohibitions similar to eating rodents that have no positive effect; but not for something like Pesach where you're training him to do Mitzvos.]

4) Someone may Shecht a Pesach for his minor sons and non-Jewish slaves, and they're on it even if they protest. However, if you Shecht for your older kids [Tosfos: even if you support them] or for your wife; if they protest, or if they Shecht their own Pesach, which is equivalent to protesting, they're not Yoitza with your Pesach. However, if they didn't protest, (even if they didn't consent), we assume that they rely on your Korban.

5) If you have a slave that belonged to two partners who are particular on the other partner (that they don't want their portion of the slave to be Yoitza with the Korban of their partner), then he's not Yoitza with either one. However, if they're not particular in this way, he can be Yoitza with either one.

6) If someone is a half slave and half free man, and they're particular that his half shouldn't be Yoitza with the other's Korban; then, according to Beis Hillel's first teaching, that they split up days, and the person works for himself on one day, and works for the master on the next day, then, he's not Yoitza with his Korban, and not with his master's Korban. However, according to their later teachings, that we force the master to free his second half; since he should be completely free, we give him the status as if he totally belongs to himself, so he eats from his own Korban.

7) The reason they decided to force the master to free him, in order for him to fulfill the Mitzvah of begetting children, since he's presently forbidden to both a slave and a free woman. [Tosfos says: we don't say the Asei of begetting children supersedes the Lav of a free man having relations with a slave since the woman doesn't have a Heter since she can get married without transgressing the Lav. Alternatively, the fulfillment of the Mitzvah doesn't happen at the same time of transgressing the Lav. After all, he transgresses the Lav as soon as he penetrates her, and he doesn't fulfill the Asei until the end of the act when he releases seed.]

8) [Tosfos continues: he can't sell his free half as a Jewish slave so he'll be permitted to a slave from both halves, since we refer to nowadays, when we don't have Yovel, where we don't sell Jewish slaves either (since their laws are dependent on each other). Also, there's a prohibition to sell yourself for a slave.]

8a) [Tosfos says: he can't marry a woman who's also half a slave and half a free woman, since you're free half is having relations with her slave half.]

9) [Tosfos says: you don't say that he can marry a Mamzeres, (since a slave is permitted with a Mamzeres). After all, if Kiddushin takes effect on his Jewish half, then his slave half would be having relations with a married lady. If it doesn't take effect, then he's having Z'nus. Also, it's not a good fix to make more Mamzeirim. He can't marry a Nesina since she's forbidden to a slave. Only a Mamzer is permitted with a slave, because the Lav is not to live with someone through Z'nus, (and since there is no Kiddushin with a slave, he's included in this prohibition), and only a Mamzer who's an outcome of Z'nus with someone who Kiddushin doesn't take effect doesn't have this prohibition, but a Nesina does.]

10) [Tosfos says: we don't force a master to free his female half slave (unless she's acting promiscuous) since we have no reason to believe she'll have children if we release her, since she's not obligated in having children. The reason we allow freeing the half slave although he's transgressing the Mitzvah "you should always enslave them;" since it's superseded by a greater Mitzvah of "I didn't create the world to be desolate."]

11) If you send your slave to bring your Korban Pesach, it's Kosher, even if he used a lamb, and you usually use a goat, or viceversa.

12) However, if he Shechts both of them, they're both Pasul, since you can't be counted on two Korban Pesachs, and you can't say that he was only counted on one, since we don't know which one he really wants. The exception is a king and queen who have an abundant of good food, it doesn't make a difference to them which one is theirs [Tosfos: even if it's very lean], therefore, they're Yoitza with whichever was Shechted first [Tosfos: even if they were counted on the other one first].

13) If the slave forgets what type of animal his master told him to bring, he Shechts both a goat and a lamb, and makes a condition that, whichever his master didn't want, it will be his own Pesach. This, that the slave can own an animal for himself, (since, usually, we say that the master acquires whatever the slave acquires), it was given to him by a shepherd who his master is his good customer, and he wants to help out the master; so he gives the slave the animal on condition that his master doesn't have any acquisition in it. [Tosfos adds: and according to the opinion that this condition doesn't help to keep it from the master, he gives it on condition that the slave is Yoitza his Pesach obligation with it.]

14) If it comes out that the master also ends up forgetting what he ordered, they're definitely Yoitza their obligation for a Pesach, but neither can eat from either Korban. In the first version of Abaya, he says this is only if he forgot after the blood sprinkling, but if he forgot before, they're not Yoitza since it was not able to be eaten when the blood was sprinkled. In the second version, Abaya says: since heaven knows which one goes to which person, and if they remember, they can eat it, they're Yoitza [Tosfos:since it's not so Pasul, since the problem is not in the actual body of the Korban]. Only in a case where you find a wart on the skin of one of five Korban Pesachs, and you don't know who it belonged to; we burn all of them, but no one needs to bring a Pesach Sheini; on that we say that it's only if it was found after the sprinkling, but before the sprinkling, they're not Yoitza since it can't be eaten.

15) This, that we exempt all the owners of those mixtures to bring a Pesach Sheini, even though one of them didn't have a Pesach, since it's impossible to do it in a proper way. After all, if they bring one Pesach, then those who were already Yoitza will eat from it without Halachically being counted on the Pesach. They all can't bring a Korban and make a condition if they were already Yoitza the Korban Pesach, it will be a Shlomim. Although Yisraelim can't eat the Shlomim's breast and thigh, you'll get a Kohein who needs a Pesach Sheini, have him counted on all the Korbanos, and he'll eat the breast and thigh of all the Korbanos [Tosfos: or feed it to minor Kohanim]. After all, it would cause them to be Nossar before their time, since they couldn't be eaten after that night since it might be a Pesach, but if they were really Shlomim, they should be eaten for two days and one night.

Daf 89

16) We don't say that he needs to find an "extra Pesach" to bring, since it's only eaten for that night [Tosfos explains the "extra Pesach": like in the case where someone separated an extra Pesach as backup to his original one just in case anything happens to it, which doesn't become Pasul just because it has no one counted on it. We must say that, in such a case where other people need it as a Pesach, it doesn't get automatically uprooted to a Shlomim. Tosfos asks; since you're not allowed to sell Kodshim, how can these people acquire it? However, if we refer to money separated to buy a backup Korban, it fits in well.] After all, if it's truly a Shlomim, you'll losing out doing Smicha on it. [Tosfos says: they must hold that you need to lean with all your weight, and therefore, forbidden to do if it's a Pesach that doesn't need Smicha since you're having pleasure from Kodshim.] This is not even possible if they're women and don't need to do Smicha, since you can't bring it on condition since the sprinkling of the blood is done differently. (As a Pesach needs to be poured one time, and a Shlomim is sprinkled two places (at the corners) that cover all four sides of the Mizbeach. Granted, a Shlomim is B'dieved Kosher if its blood is poured once, but we don't bring it in a way that will cancel the L'chatchila way to sprinkle the blood. [Tosfos says: it's better to passively push off a questionable obligation that has Kareis than to have most of them actively bring a Korban incorrectly.])

17) However, you definitely couldn't L'chatchila make a Neder to bring an extra Pesach for this [Tosfos: even if you'll make a condition that it would be a Pesach if necessary, and if not, it should be a Shlomim.]

18) If you tell your sons that you're Shechting the Pesach for whoever gets to Yerushalayim first; the first one who came gets a share in the Pesach, and he makes all his brothers able to have a share. This Halacha is true even if you don't hold of Breira, since the father really had them all in mind, and he only said this to make them zealous to come up fast. A proof to this: otherwise, how can this brother make all the others have a share if the Pesach was Shechted already, and people can only be counted on it before the Shechita. [Tosfos says: the Gemara in Nedarim says that the reason is, since the concept of "a sheep per household" is not from the Torah (and minor children don't need to be counted). Therefore, according to this, we need to explain our Gemara, that it's only because they don't need to be counted on it from the Torah is why we consider it's as if they're counted on the Korban before the Shechita. However, if it would be from the Torah, then the brothers can't be counted on it after the Pesach was Shechted.]

19) If you originally counted one group on the Korban Pesach, it could be Shechted for a completely different group (not like R' Yehuda who requires at least one person from the original group to be counted on it).

20) You have the ability to leave the group, according to the Chachumim, before the Shechita, and according to R' Shimon, before the sprinkling. However, they both agree that you can't be counted on the Pesach after Shechita.

21) If you invite others to be counted with you; your group can divide the Pesach and give you your share,and you share it with your invitees, and your group eats separately their share. [Rashi explains: this is true even if we know the invitees won't eat more than your share , still, the group may not want their company.]

22) Not only in the case where someone in the group of the Korban Pesach eats a lot, you can remove his share beforehand and say "we only brought you in to help us in the Korban so we shouldn't have leftovers that will be Nossar," but even if you decide to eat a regular meal together, you can divide the portions beforehand, and we don't say that you brought him in to have company, and it's worth it even if he eats as much as he wants.

23) However, someone who doesn't eat particularly fast, you just can't give him his share and be off, but you eat the food together, even by a Korban Pesach.

24) If the waiter who ate a Kazayis of meat on Pesach next to an oven, and he can't eat more in a second place, if the group doesn't want to join him by the oven, they can give him his portion and leave him. After all, they only brought him there so that he should bother himself to serve the group, but not that the group should bother themselves for him.

25) If someone sells his Olah or Shlomim, he didn't do anything (i.e., it's not a sale), and we fine the buyer that the money paid goes to buy voluntary public Shlomim. [Tosfos explains: we must say that they're Chulin money, for if it was money that was made Kodesh already for a Shlomim, how can it fall into the funds to buy the public Shlomim?] Even if he gives more than the worth of the Korban, the extra money also falls to the public Shlomim funds , and we don't say it's not really part of the sale price, but only a gift to the seller.

26) However, if someone counts people with him on his Chagiga (of the fourteenth) and Pesach, the money remains Chulin, even if the money was already Kodesh for the Pesach. [Tosfos says: if it was Chulin money, we can say that he joins because the owner made it Hekdesh on condition that it would be for anyone who joins. However, if the money is Hekdesh], although, usually, you can't have Hekdesh redeemed on Hekdesh; we'll say it's Rebbi's opinion who holds that you can sell the right to be counted on the Pesach with him even to buy things with the money that's not needed for the Pesach. (However, the Chachumim require it to be used for things for the Pesach.)

Daf 90

27) R' Oshiya explains Rebbi: since, when you're Makdish the Pesach, you leave over some of the Kedusha (to remain Chulin) for someone else to put his Hekdesh on. Therefore, this, that we have a Drasha that the Halacha that money used to pay for prostitution can't buy Korbanos, it's permitted if it's already Kodesh. We ask, if it's already Kodesh, it's not yours, so how can someone buy it? We can answer it's referring to a Pesach according to Rebbi. (However, the Gemara says that we can also say it's like R' Yossi Haglili who says that Kodshim Kalim is the money of its owner.)

Abaya says: if it wasn't for R' Oshiya's explanation, I would have said that Rebbi doesn't hold that anything is left in the Kedusha of the Pesach, but is left in the Kedusha of the money, that it's only made Kodesh on condition that, if he finds a Pesach that's already Koddesh, he would join by having this money go to Chulin.

28) One version explaining their argument: everyone agrees that you may use the money to buy wood to roast the Pesach; they argue about buying Matzah and Maror eaten with it. The Rabanan say that it's not considered as that much a need for the Pesach, and Rebbi held it is. [Tosfos says: according to this, the Drasha of buying a Korban already Kodesh with the wage of a prostitute is only according to R' Yossi Haglili (since, in this version, Rebbi doesn't hold that he left anything in the Kedusha but what's needed to buy Matzah and Maror.)] A second version: everyone agrees that it's permitted to buy Matzah and Maror that's eaten with the Pesach since it's considered needed for the Pesach. They only argue if you can buy a shirt or other items.

29) Rav holds that you can only Shecht a Pesach for someone who was Tamai and went to the Mikvah, and he's a T'vul Yom, or, if he needs to bring Karbanos, if he Toiveled yesterday, and he's missing bringing his Korbanos. However, you don't Shecht it on someone who is Tamai for touching a Sheretz if he hadn't gone to the Mikvah yet. As he held like the opinion who holds that, when the Pasuk says that someone who was Tamai from a corpse is pushed off and brings a Pesach Sheini, that's even if he's on his seventh day and could become Tahor at the end of the day. [Tosfos adds: you can't say that it even refers to even after his Teveila, since it says "when he's Tamai," and after he Toivels, his Tumah weakens, and is not truely Tamai. Therefore when Moshe told someone who's Tamai on his seventh day to bring a Pesach Sheini, that's only if he wouldn't Toivel.]

30) However Ulla holds that you Shecht and sprinkle even on someone Tamai from a Tamai Sheretz.

31) (There is a Chazaka that the Beis Din of Kohanim doesn't leave until all the money that people deposited in these horn-like containers to bring bird Korbanos are finished (so everyone can assume that their Korban was brought). [Tosfos says: we must say that everyone wrapped their money separately, so that their Korbanos are brought with their money only. Even to those who hold of Breira need this, since we can't just say that whatever money you pull out was really his, since we know that the money is totally mixed, and the random coins pulled out probably didn't come from the same person. You can't say that it works since they took all the coins at once and bought all the birds at the same time, since the implications of "until the money finishes" is that they take a little money at a time.]

Daf 91

32) If someone is called to dig out a person from rubble, or if someone was promised to be let out of prison for that night, the sick or the elderly who can eat a Kazayis, or an Onnein (who's relative dies) [Tosfos: after noon, when the obligation of the Pesach was upon him before he was an Onnein, but if the relative dies before noon, he was an Onnein before the obligation and is exempt from Pesach]; you can Shecht a Pesach with them counted on it, but you can't Shecht a Pesach exclusively with only them on it since they might not end up eating it, and it will go directly to being burned.

33) However, this is only by a non-Jewish prison, but you can Shecht for him alone if it's a Jewish prison since they must fulfill their promise since "Jews don't wrong people." [Tosfos brings the Yerushalmi that says the opposite: that this is only in a Jewish prison. Only there are you allowed to Shecht for him with other people, but not if he's in a non-Jewish prison. You can't rely at all on their promises, as the Pasuk says "their mouths speak lies."]

34) You only don't Shecht for a prisoner if he's being kept outside Beis Pagi (i.e., outside Yerushalayim), but if he's inside Beis Pagi, you can Shecht for him. After all, even if he doesn't get released, you can bring his portion to him in jail.

35) All of them, even if it comes out that they didn't eat their Pesach, they're exempt from a Pesach Sheini except for someone digging up rubble, since, if he finds the person he's saving was dead, he was Tamai from the beginning (by the Shechita). [Tosfos says: you can't say that he was still alive at the time of the Shechita, since we say regarding Tumah that its status is assumed to have been always in the way that we found it.] However, this is only by a round pile of rubble, where you would definitely be hovering over the dead, but not if it's long, and it's not necessary to say that he hovered over the corpse before the Shechita.

36) R' Yehuda holds that you don't Shecht a Korban Pesach for an individual, and R' Yossi permits. You only can't Shecht for someone who can't eat a Kazayis of the meat.

37) You can't have a group consisting of women an slaves, since it will lead to sin. You also can't have a group with slaves and minors since it might lead to homosexuality.

38) R' Yossi holds that women are obligated both in Pesach Rishon and Sheini, and they can have a Pesach exclusively for women. R' Yehuda says that they're only obligated in Pesach Rishon, and for that, they can have their own Korban; but not for Pesach Sheini, so they can only join men on their Korban. R' Shimon holds that they can only join men on Pesach Rishon, but not on Pesach Sheini.

39) A minor is exempt from Kareis if he doesn't bring a Pesach [Tosfos: even if he becomes an adult between Pesach Rishon and Sheini, since Pesach Sheini is just a make up for the Rishon, and not an obligation by itself.]

40) The Pasuk says "a man shall take," inferring that only an adult may take a lamb for others, but not a minor. From here we say that a minor can't acquire for other people. [Tosfos says; even though a minor is never able to acquire for others; we must say that the Torah reveals this Halacha by Pesach; and we extrapolate it to all other Halachos. Although we say a minor can't even acquire for himself; that's only if he acquires it by himself from Hefker, but he can acquire when someone gives him a gift, since you have an adult helping with the acquisition by giving it to him.]

41) You're not allowed to make a group completely from converts since they're extremely strict, though not extremely knowledgeable, so they'll end up deciding it's Pasul for no good reason. [Tosfos brings the Yerushalmi that says the opposite: they're not so careful, so they might end up Pasuling the Korban. He concludes with a question on the Bavli since usually we see that the Gemara says that the converts weren't as careful as Jews.]

42) Women are obligated to eat Matzah and Maror, as we have a Hekish between Matzah and Chametz, and since women are obligated in not eating Chametz, they're also obligated to eat Matzah the first night. Then, we have a Hekish between Matzah and Maror,

43) An Onnein can Toivel and eat the Pesach at night. (He needs to be Toivel since they were strict for Kodshim to require anyone who was not allowed to eat Kodshim to Toivel when he may eat again before he eats, even if it wasn't because of Tumah.) This is true even if they didn't bury the dead yet, since Aninus at night is only rabbinical, so they didn't stand on their decree when it's against something that will obligate Kareis. However, they forbid him to eat other Korbanos since they only have an Asei obligation to eat them [Tosfos: even a Korban like a Todah that's time to fulfill it is fleeting, since it's also only eaten during that first night.]

Daf 92

44) If someone heard that his relative died (and is a rabbinical Onein), or they gathered the bones of his parents to rebury them (and they mourn on them that whole day, but not at night), they can be Toivel and eat all Kodshim at night . (After all, even during the day, the Aninus is only rabbinic, so they didn't decree Aninus at night.)

45) A non-Jew that converted Erev Pesach; Beis Hilel holds that he can't bring a Korban Pesach right away. After all, we're worried that he had touched a corpse before the conversion, and though we should allow him this year anyways since he can't become Tamai as a non-Jew, we're afraid he'll assume that it's permitted to bring a Pesach after touching a corpse and bring one the next year too. Therefore, he would need to be sprinkled on from the Parah Adumah water on the third and seventh day before bringing a Pesach. (However, we don't need to wait eight days since he might have seen Zav before the conversion. After all, if it would be a true Zav, he would need to bring a Korban, which he can't do if he's not really obligated, so they didn't enact to worry about it.) Beis Shammai doesn't worry about bringing a Korban Pesach the second year when he's Tamai, so he can bring the Pesach the first year too. However, everyone agrees that Jews who gets a Milah Erev Pesach may Toivel and eat the Pesach afterwards, and they don't decree to forbid him since he's similar to a converting non-Jew. [Tosfos asks: where do we see that an uncircumcised Jew needs Teveila after he gets circumcised?]

46) The case of the conversion is one of the cases where the rabbis prevented you to do a rabbinical prohibition even though it prevents you from performing your obligation that has the punishment of Kareis for not fulfilling it. Another case; the rabbis prevent someone to sprinkle the Parah Aduma waters on someone who's seventh day falls on Shabbos Erev Pesach even though it prevents him from bringing a Korban Pesach. Also, they prohibited carrying a knife to perform a Milah on Shabbos from a courtyard to a roof, and from a roof to a Karfeif, according to the Rabanan who argue with R' Shimon and consider them as different types of areas that you can't carry from one to another. (We must explain, by preventing him to perform a Milah on his son, it prevents him from bringing a Korban Pesach, since you can't bring a Pesach if you have a male child that needs a Milah. However, you can't say that he's getting Kareis from the actual Milah, since it's only Kareis for the one who is uncircumcised, and we only give a Bris on Shabbos to an eight day old baby who is not able to receive Kareis.)

47) However, in the following cases, the rabbis didn't make their rabbinical prohibitions stand during Kareis. In the case of an Onein at night, they allowed him to join a Korban Pesach. we also allow a Metzorah that saw Keri on the eighth day to enter the Levite's camp to come to the Niknor's gate to bring his Karbonos so that he can eat a Pesach that night, although he's a T'vul Yom of a Keri, which is usually forbidden. After all, we say that an Asei that has Karies (Pesach) should supersede an Asei without Kareis (Baal Keri entering the Levit's camp). R' Yochanan held that it's only rabbinically forbidden since the Torah only forbids a Baal Keri before Teveila from entering, but not a T'vul Yom. [Tosfos explains: R' Yochanan is an Amorah, so he can't argue with the Braisa that calls it an Asei. Therefore, we must say that he's explaining the Braisa, (and the Braisa wasn't exact by calling it a real Asei).]

48) Also, they didn't keep their decree by a Beis Hapras; that someone may pass it to bring a Pesach [Tosfos: even if there is a Kareis to bring it while you're Tamai.] However, they didn't allow a Kohein to pass it so that he can eat Trumah [Tosfos: even if it's only a Misah Biydai Shamayim to eat it when you're Tamai. However, a Kohein that only has a Lav to become Tamai from a corpse in general is permitted to enter if he needs it for an Eiruv. Furthermore, he may enter to marry a woman, or to learn Torah, and he doesn't even need to check it before he crosses it, since they're greater than other Mitzvos.]

49) However, he needs to check the place where he'll walk (to bring the Pesach) by blowing the dust before he walks (to see if there is a barley size bone). [Tosfos: this is when he wants to enter L'chatchila. However, if he already walked in without checking, they check by bringing all the dust that could be moved that he stepped on, and sift it with a tiny hole sifter for small bones.] If a Beis Hapras was trampled on (we assume that all bones are crushed to less than the size of a barley, and) it's Tahor.