Daf 92

1) If someone is "far away" on the way to Yerushalayim at the time of the Korban Pesach's Shechita, but could come at the eating, he can have an agent Shecht for him. [Tosfos explains this even according to R' Yehuda, who we'll see later that holds that "far away" is defined if he wouldn't be able to reach Yerushalayim at the time of eating. We would need to say that he would arrive at the time of eating if he would travel on a horse or mule, but not at a regular pace. So it's considered as if he's able to eat it, and he's not considered not able to eat it like an uncircumcised man, a Tamai man or a sick man.] However, R' Sheishes says that he's not Yoitza since R' Akiva learns a Drasha to compare a Tamai to one who's on the way. Just like a Tamai is not Yoitza with a Pesach even though technically he can bring it (if the Torah didn't Pasul him, since he's present), so too someone far away is not Yoitza even if he could bring it through an agent. However, R' Nachman says that he's Yoitza. After all, R' Akiva only made this Drasha according to what he holds that you can't Shecht for someone who is Tamai from a Sheretz although he can be Toivel and be ready to eat the Pesach at night, so the same applies to someone who's far away, although he'll be there at night. However, according to us who hold that you could Shecht for someone who is Tamai from a Sheretz, you can Shecht for someone who's now far away. [However, Tosfos explains: R' Sheishes held that R' Akiva's Drasha is even according to those who hold that you can Shecht for someone who is Tamai Sheretz, since the Hekish tells me to compare the Halachos of a Tamai, (who they can't Shecht for), to someone who's far away, even if they're not so similar in this aspect.]

Daf 93

2) Rebbi held that someone is Chayiv Kareis by both the Pesach Rishon and Pesach Sheini, since he holds that Pesach Sheini is a separate Yom Tov. (The practical difference whether the Pesach Sheini has an independent Kareis is if he forgot about the Rishon, but purposely missed the Sheini. Or a minor that grew up, or a non-Jew that converted, between the Rishon and Sheini.) R' Nosson holds that he's Chayiv for the Rishon, and exempts for the Sheini since the Sheini is a make up for the Rishon. R' Chananya b. Akavya holds that he's not Chayiv for the Rishon unless you purposely didn't do the Sheini, since he holds that the Sheini is a fix of the Kareis of the Rishon. [See Rashi that R' Nosson doesn't hold that it's a fix, so if he purposely doesn't bring the Rishon, he's Chayiv even if he brings the Sheini.]

3) Therefore, if he purposely missed both, he's Chayiv Kareis according to everyone. If he purposely missed the Rishon, but forgetfully didn't bring the Sheini, Rebbi and R' Nosson hold he's Chayiv, and R' Chananya b. Akavya holds he's exempt. If he was forgetful for the Rishon, but purposely missed the Sheini, he's Chayiv to Rebbi, but exempt according to R' Nosson and R' Chanaya b. Akavya.

4) R' Akiva says that he's considered far away (and exempt from Kareis) if he's further than Modiem. Ullah says that he needs to be able to come in at the time of Shechita. So it takes from noon, which is the beginning of the time to bring the Pesach, to sunset to get from Modiem to the Mikdash. [Tosfos asks: why is it dependant on sunset? After all, we Paskin that it's still day until nightfall.] R' Yehuda says: it's as long as he can get there when it's time to eat. [Tosfos asks: since there is a lot of time difference between Ullah and R' Yehuda, why don't they just find out how long does it take from Modiem to the Mikdash to find out who's correct? Tosfos answers: nowadays, the roads are all closed off and detoured, so it's impossible to know how long it took to get there. Alternatively, they're argueing according to R' Akiva who holds that T'chumim is from the Torah, so you can't walk too long after dark, so you need to be within the T'chum from nightfall, so there is not much difference between them.]

5) The Gemara asks: according to Ullah, who holds that you need to be in the place of the bringing of the Korban during the time of the bringing; why is it different than the opinion that you can Shecht for someone who's a Tamai Sheretz [Tosfos: or someone who's a Tvul Yom according to everyone] even if he's not fit when they brought the Korban? The Gemara answers: since there is no concept of someone to be far on the way if he's Tamai. [Rashi: i.e., being Tamai is a P'sul of not being able to eat. Therefore, it's permitted when he'll be fit at the eating. However, being far away is written by the making of the Korban, so he needs to be close at the time when they bring the Korban.]

Daf 94

6) According to R' Yehuda that he needs to be there at the time of eating the Pesach, the reason why it's different than the opinion that you can't Shecht for someone who is Tamai from a Sheretz even though he'll be fit at night; we must say that Tumah is different since there is a Gezeiras Hakasuv that he's pushed off regardless. [Tosfos explains: you can't say that we should extrapolate someone who's on the way from a Tamai, and he should be pushed off even if he can get there at night, since Tumah is different since his body is Pasul.]

7) The time difference between dawn and sunrise is the time to walk four Milin. It also takes the same four Milin from sunset until Tzeis Hakochavim. (Someone walks ten Parsah, i.e., forty Mil, in one day. When you subtract those eight Mil from the calculation, the leftover thirty two Mil is during the actual day.) [Tosfos says: although the Gemara in Shabbos says that Bein Hashmashes is three quarters of a Mil; that's only from the second sunset, which is at the end of the sun setting process. However, our Gemara refers to the beginning of the sunset, when the sun goes below the horizon.]

8) If you're traveling, and you're within Modien (with your family) and you can't get to the Mikdash because of all the traffic from the camels and wagons; he's Chayiv Karies. After all, he doesn't have an excuse, since he should of gotten down and walked by himself and Shecht it.

9) However, R' Eliezer argues with R' Akiva and holds that; as long as he's outside the threshhold of the Azarah, he's exempt and we don't say that he's Chayiv since he could have just gone inside. Although we have a Braisa quoting R' Eliezer that an uncircumcised male is Chayiv Kareis for not bringing a Pesach (since he could get a Milah and bring it) despite that he never entered the Azarah; Abaya answers: we don't give the excuse of being far away to someone who is Tamai, (and the same to someone who's uncircumcised). After all, being far away is not the thing that's preventing him from bringing the Pesach. Therefore, we must say that the Torah only exempts a Tamai person since he can't fix himself to be able to bring it, but if he could, he's not exempt.) [Tosfos asks: if so, this uncircumcised man standing outside the Mikdash is Chayiv Karies, but if he would circumcise himself and remain outside and not bring the Pesach, he'll be exempt. Tosfos answers: perhaps, a similarity to this is the Halacha; if a Mincha has the ability to be mixed, then the lack of mixing doesn't prevent it from being Kosher, but if it's unable to be mixed, the lack of mixing makes it not Kosher.]

10) Rava answers; it's a Tannaic argument what R' Eliezer held. After all, we find a Braisa quoting R' Eliezer that compares being "far away" regarding Pesach to being "far away" regarding Maasar Sheini. According to the Tanna Kama, R' Eliezer holds that, just like Maasar Sheini, the "far away" is outside the area that you can eat it, so too Pesach. According to R' Yossi b. Yehuda, it's away from the place where it's made Kosher (which is Yerushalayim regarding Maasar Sheini, and regarding Pesach, it's the Beis Hamikdash).

11) The Braisa that says that, in order to calculate if most people are Tamai, we follow the majority who are standing in the Azara [Tosfos says: i.e., how many Tahorim are in the Azarah, since the rest are considered "far way"], is like R' Yossi b. Yehuda.

Daf 95

12) By Pesach Rishon, you have the Lav of not seeing, or finding Chametz, but not by the Pesach Sheini. After all, you're only obligated in the Mitzvos that are on the actual Korban, i.e., that it needs to be roasted over fire, can't be removed from its boundaries, and you can't break its bones. Also, you're obligated on Mitzvos on your body, like eating Matzah and Maror. However, you're not obligated on other Mitzvos that are not on his body, like not having Chametz, destroying Chametz, and not to Shecht the Korban Pesach while owning Chametz.

13) [Rashi says: you don't get Malkos for taking the Pesach out of its boundaries, since the Pasuk fixes it with an Asei to bring it back in. However, Tosfos asks: it seems that it's an Asei that preceded the Lav, not one that comes afterwards to fix the Lav.]

14) Only during Pesach Rishon, which is a Chag, is there Hallel by the eating, but not by Pesach Sheini. As the Pasuk says "the song shall be with you on the night that's made holy as a Chag."

15) However, when they brought the Korban, they both said Hallel. After all, the original Pasuk only excludes it during the night. Alternatively, it's logical. After all, how can it be that the Jews Shecht their Pesach, or take their Lulav without saying Hallel. They're both eaten roasted and both supersede Shabbos. The Tanna Kama says that Pesach Sheini doesn't supersede Tumah. After all, the whole reason you didn't bring it on the Rishon is to bring it Tahor. However, R' Yehuda says that it does supersede Tumah. After all, they only pushed off from Rishon to have the chance to bring it on the Sheini Tahor. However, if that doesn't work, you bring it any way possible.

16) One Tanna quoting R' Yehuda holds that Pesach Sheini requires Lina (a stay overnight in Yerushalayim), and a different Tanna quoting him says that he doesn't need Lina from a Gezeiras Hakasuv. [Tosfos asks: why do you need a Pasuk? After all, we shouldn't assume it's included since it's not a Mitzvah on the body of the Korban. Although regularly, anyone who brings a Korban needs Lina; we can say that Pesach Sheini is different since it's only a make-up for the first Pesach.]

17) [Tosfos says: on the first Pesach, you only need Lina for one night, and not the whole week. Although you need a Korban everyday Yom Tov for Simcha,, (since you can't be Yoitza with clean clothes and old wine unless it's impossible to bring a Korban), and bringing a Korban requires Lina; we can say that you have leftovers from yesterday's Korbanos. Alternatively, you got a portion from someone else's Korban.]

18) If the Pesach is brought while the masses are Tamai, it can only be eaten by those who were Tamai from a corpse and not Zavs and Zavos etc. However, if they do eat, they're exempt from Kareis since we have a Hekish between the Kareis of Tamaim eating and Tahorim eating it. So, since Tahorim are not eating it, there is no Kareis for other Tamaim who eat the Pesach.

19) R' Eliezer adds that even if the Zavs etc. enter the Azarah, they're exempt. After all, they have a Hekish between them and people Tamai from a corpse regarding being sent from the camps. So, when the Tamaim from a corpse are not sent away from the Mikdash, there is no Kareis for Zavs and Zavos. (However, the Tanna Kama doesn't hold of that Drasha since we need the Hekish to add an extra camp for the Zavs etc., as we Darshened in the sixth Perek.)

20) If someone Tamai from a corpse enters the Heichel; the first version of Rava says "you should send from the camp," implying that the Lav applies even from some of the camp (i.e., even if he wasn't sent from the whole Mikdash, he's still Chayiv if he enters where he's not allowed). The second version of Rava: he's exempt from Kareis since there is a Hekish between sending from the Heichel to sending from the Azarah, (so, if he's not sent from the Azarah, he's not sent from the Heichel too). [Tosfos explains: although we have the Drasha to be sent from part of the camp, we must say that the Hekish only excludes from Kareis, and this Drasha tells us that there is still an Asei.]

21) If someone who is Tamai from a corpse eats the limbs that should be going on the Mizbeach, he's exempt. After all, we only extrapolate the Lav of eating the limbs while Tamai from eating the meat while Tamai, so the Lav doesn't apply when it's not prohibited to eat the meat.

Daf 96

22) During the Pesach in Egypt, they didn't have any other Avodah besides putting the blood on the doorposts and the lintel.

23) The Pesach in Egypt was different from those that were brought during all the generations that it needed to be taken to be the Pesach on the tenth of Nissan, be eaten in a hurry, and sprinkled with a hyssop grass. However, they were equal to all other Pesachs that they need four days of inspecting it, (which is not needed for Pesach Sheini). Also, the uncircumcised can't eat it, (but they must eat Matzah and Maror). You can't brake a bone (by a Kosher one, and not by a Pasul one). Also, someone who dropped the religion is forbidden to eat from it, (but he's not forbidden to eat Trumah).

24) A Temurah (exchange) of a Pesach is like a Pesach. Therefore, if a Pesach was lost, and was found, according to the Tanna Kama, after the Shechita of its replacement, and according to R' Eliezer, after the time of Shechita (i.e., noon); the original one can be brought as a Shlomim, and so too, if you make another animal a Temurah, you may bring it as a Shlomim. However, if it was found before that (and it was a Pesach at the time of the Shechita that was pushed off for another Korban Pesach) it's completely pushed off from being brought as a Korban, and you need to wait until it grazes and gets a blemish. [Tosfos explains: this is even according to Rav who usually holds that live animals don't get pushed off from being able to be brought as a Korban; he would agree here where, by bringing the other Korban, you push it off with your hands. (This is not comparable to when it gets pushed off by the owners getting Tamai or died that happened by itself.) Although we see that Rav held that a live animal doesn't get pushed off by a partner being Mekadesh his own half, and only having a half a Korban; he doesn't consider the Hekdesh of half the animal as a pushing off with his hands.] The same is true if you make a Temurah, that the new animal can't be brought as a Shlomim, and we don't say that it's not pushed off since it wasn't ever meant to be brought for a Pesach. [Tosfos explains: since it was a sin to Mekadesh it, (as there is a Lav to make a Temurah), you might say that he never had in mind to use such a sinful Korban for his Pesach. The Ri explains: I might have thought since it wasn't meant to be able to be brought as a Pesach, it was originally meant as a Shlomim. Rashi explains the "so, we're taught differently" to mean; still, it's Mekadesh for a Pesach and was pushed aside. This implies that, according to the truth, you would be able to bring the Temurah for the Pesach.]

25) We only permit a Temurah after the Shechita if the Pesach itself was found after the Shechita. However, if the Pesach was found before the Shechita, then the Temurah is pushed off even if you make the Temurah after Shechita, since it's being Kodesh through a pushed off Korban.

Daf 97

26) A Chatos that's no longer a year old, it needs to graze until it gets a blemish. It's like it's standing in a cemetery where the Kohein can't access it. [Tosfos says: we don't consider a Korban in a cemetery as if it's really pushed off, so too when it gets too old, we don't consider it as pushed off. Rashi says that you sell it and you buy communal Olahs with it. Tosfos argues. We only say that when you separate too much money for a Chatos, so you buy the Olahs with the leftovers. Alternatively, if you lost the money, and you separated more money, and then you found the original money. However, here, you can sell it and buy another Chatos, since you didn't separate another Chatos yet.]

27) If you lost a Chatos, and you separated a replacement, and then you found the original; Rebbi holds the original must be left to die, and the Chachumim say to let it graze and not let it die unless it was found after the replacement was already brought. (However Rebbi agrees that if it was lost at night, and found before daybreak, since it's a time that you can't bring Korbanos, we don't consider that Korban pushed off even if you separated another Chatos as a replacement in the meantime.)

28) If someone separated two animals for his Chatos, one to take the place of the other if something happens to it; the second one grazes until it's blemished. [Tosfos says: even if it gets lost, we don't give it the status of a lost Chatos that needs to die since it's not meant to be brought as a Chatos. Even though you would think that both can't be Kodesh, since you can't separate two Chatos for the same sin one after another, which the rule is that it can't take effect at the same time either; we must say that the Hekdesh of the second animal is only on condition if the first one gets lost. Although, according to this, the second one was never Kodesh, even so, we must say that the Halacha was taught in this case that you need to leave it to graze until it gets a blemish.]

29) If someone separates a female, or a two year old, for a Korban Pesach you need to allow it to graze until it gets a blemish, sell it, and buy a Shlomim with the money [Tosfos: if it's after Pesach, but before Pesach, you buy a Korban Pesach with it. Even though it's a pushed off Korban from its origins, so we shouldn't say that it has the Kedusha for a Korban (but only for its worth), even so, since it's fit for a Shlomim if it was originally made Hekdesh for it, it needs to graze. However, there is an opinion in Temurah that says that, even if you separate a female for an Asham, which is totally not fit, it still needs grazing.]

Daf 98

30) From here we learn: a living Korban can be pushed off completely, and also, even if it's pushed off from its inception, it's pushed off. [Tosfos says: we need to differentiate between this and a Hadas that has too many berries on it, which we concluded in Sukka that we don't consider it pushed off if it was pushed off by its inception. For one thing, there's a difference between a Mitzvah that's pushed off to a Korban that was pushed off. Also, it's in your hands to fix it by picking the berries off.

Also, we must say it's different than making an animal Hekdesh before its fit to be brought, like before it's eight days old, that we don't call it pushed off from its inception, since it's totally not fit for any Korban. Also, it has a set time when it will be able to be brought, like on its eighth day, so it's not really pushed off.] We also learn from here that Kedusha for only money that's pushed off can never be brought for a Korban (since it was not fit for a Korban in the beginning, it was only Kodesh for its worth, and not to be a Korban).

31) [Tosfos says: although all pushed off Korbanos from its inception is only Kodesh for its worth, and by definition, pushed off from the Kedusha of its worth; we can say a practical difference that, if you have blood from a Korban (that already was Kodesh as a Korban) that was caught in a utensil full with water, that we say that the first drips of blood is Batal in the water. Even though later, as more blood comes in, it gets the look of blood and would be Kosher, it's still Pasul since it was originally pushed off.]

32) If a father has a Korban Pesach and died; if his son was on the Korban, and the father died after noon, where the son was already obligated before becoming an Onnein in the Korban Pesach, we bring it for him as a Pesach. If he died before noon, then his son will bring it for a Pesach Sheini. If his son wasn't counted on it, but the father was the only one on it; if he died before noon, the Korban should be brought as a Shlomim. If he died after noon, since it was already supposed to be a Pesach, but it was pushed off from being one, you need it to graze. The exception is if the father was a Goseis (almost dead) before noon, it wasn't considered as supposed to be a Pesach after noon, since most Goseis die. If the father made it Kodesh after noon, and also died after noon, the Korban can be brought as a Shlomim according to the Tanna that says that its status by noon is what makes it considered as designated for Pesach that it's considered as pushed off if it becomes unfit afterwards, and not the whole time of Shechita after noon. However, R' Shimon holds that you always bring it as a Shlomim since he holds that live Korbanos are never pushed off.

33) If a Pesach gets mixed with some other Korbanos, they all graze until they get blemished. You then redeem each Korban with money equal to the animal that cost the most, and buy Korbanos with it. (We must say that you take the money and say that you redeem the Pesach with it wherever it is, and repeat for every type of Korban. However, you can't take the money and redeem a particular animal with it, since the money will have the Kedusha of whatever the Korban is, and you wouldn't know what Korban to bring with that money.

34) If a B'chor was mixed with a Pesach, R' Shimon says that you could bring both and have a group of Kohanim counted on it (and could eat both no matter what it is). Although we're causing the B'chor to be eaten for less time; R' Shimon is consistent to his view that we're not worried that we'll cause a Korban to become Pasul by limiting its eating time. However, the Rabanan who don't allow it will hold that you need both to graze until they get a blemish, take another animal and redeem it on whichever one is the Pesach, and eat the two animals like a blemished B'chor.

35) A group lost its Pesach and sent someone else to find it and Shecht it, and in the meantime they brought another one, and the agent found it and brought the lost one. Anyone in the new group that didn't make the searcher as an agent for them to bring the lost one as a Pesach may eat from the new Korban. Those who made him an agent for the must eat from the one that was Shechted first. If it's unknown which one was Shechted first, they can't eat from either. Those animals that don't have anyone who can eat from it gets burned, but they're Yoitza with whichever one was first, and they're exempt from a Pesach Sheini. [Tosfos says: this is not similar to the case where the slave who was sent to bring a Pesach for his master and forgot which animal he wanted him to bring, and he brings both types, and the one his master didn't want would be his, and when the master comes, he also forgot which animal he wanted, it's not Kosher if he forgot before the sprinkling and they'll need to bring a Pesach Sheini. (Karnei Re'eim- since we can say that, since the slave made a mistake in his agency, so we can say that the master canceled his agency, which is not applicable in our case.).]

Daf 99

36) Everyone agrees that a whole group can't leave the Pesach, even though, afterwards, another group is counted on it, since you always need someone counted on it. R' Yehuda holds that you always need someone from the original group still counted on it, and R' Yossi holds that you don't need anyone from the original group to be still counted on it as long as there was never a time that there was no one on it.

37) Therefore, if two Pesachs mixed, you need one person from each Pesach to join the other group. In this way, you're Yoitza no matter what. After all, if it's originally their Pesach, they're counted on it. If it wasn't, they're counted on it now. (However, everyone agrees that the whole group can't just pick a Korban, since when the group uproots from their Korban, there is a moment that no one is on the Korban, since the other group wasn't counted on it yet.)

38) However, if there was only one person on each Pesach, they invite another person to join each Korban, and they make the above action to make sure they're Yoitza whichever way it was originally. This even works according to R' Yehuda that you always need someone from the original group, which you won't have here; since R' Yehuda holds that you can't have only one person on a Pesach, you need to appoint someone else on it, and the original group wasn't formed yet until the second one joined the Korban.