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Korban Pesach Bizmano

Zevachim (1:3) | Yisrael Bankier | 5 hours ago

The first Mishnah of Zevachim taught that if one slaughtered a korban with the intention that it would be used for a different korban than it was designated, the korban is valid, yet the owner did not satisfy their obligation to bring that korban. The two exceptions to this law is if the korban that was offered with the wrong intent was a korban chatat or a korban pesach "in its time". The Bartenura explains that the reason is that if a korban pesach is offered at any other time during the year, the korban is considered a shelamim.

Exactly what is considered "in its time" is the subject of debate in the third Mishnah. The korban pesach must be offered in the afternoon of the fourteenth of Nissan (and then consumed that night as part of the seder). That being the case, R' Yehoshua maintains that if the korban pesach was offered in the morning of the fourteenth then the korban is valid. This position is readily understood. As the Bartenura explains, since the morning is not the time when the korban pesach is offered, it is no different to offering it at any other time of the year. Ben Beteira however argues that even offered in the morning, the korban would be considered invalid. We shall try to understand the debate.

In the Gemara (12a), R' Yochanan explains that Ben Beteira agrees that if the korban pesach was offered in the morning then it would not be valid. The time for offering the korban is bein ha'arbaim. Instead, since part of the fourteenth is the appropriate time for the korban, the entire day shares that status.

The Griz explains that it would seems that what R' Yochanan is teaching is that according to Ben Beteira, since the korban pesach is meant to be offered that day, it does not switch to become a shelamim, even if offered in the morning. Recall that the reason why a korban pesach offered with the wrong intent at any other time of the year is valid, is because when offered then, it becomes a shelamim, and a shelamim offered with the wrong intent is valid. That being the case, the Griz explains that the real reason why the korban is invalid is because it is a korban pesach that was offered at the wrong time -- before noon. That alone should be enough to invalidate the korban.

The Rambam (Pesulei Mukdashim 15:11) however explains that the korban pesach is invalid when offered in the morning because it was offered with the wrong intent -- and not because of the reason provided by the Griz.

The Griz explains that the reason for the pesul makes a difference. If the reason is because it was offered at the wrong time, the issues is an external one to the korban. The korban, whilst invalid*,* cannot be burnt immediately as an invalid korban. Instead, it must be left beyond the time that a korban of that type would be offered. If the issue is wrong intent, then that it an issue with the korban itself, and the korban could then be burnt immediately. He suggests that the Rambam stressed that both these issues apply such that the korban would be burnt immediately.

The Griz however finds this explanation and the position of the Rambam difficult. That is because he explains that machshava -- intent -- is only applicable regarding something that is fit for avodah. In this case, since the korban pesach, in the morning cannot be offered as a shelamim or korban peasch, then the wrong intent should have no impact. Instead, as explained above, the only issue should be that the korban pesach was offered too early. The Griz leaves this as a question.

The Chazon Nachom also attempts to understand the Rambam. On the one hand he explains that the entire day is considered zmano, such that offering with the wrong intent is invalid, yet in the next halacha rules (for a second time) that if the korban pesach is offered in the morning the korban is invalid. The Chazon Nachum explains that the Rambam is explaining the position of Ben Beteira that even though the morning is not zmano for offering the korban and if done so it is invalid, for the wrong intent it is. This may perhaps answer the griz's question, that the novelty of miktzat yom is specifically for intent, such that it can have an impact, even though if offered at that time it would be invalid.

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