Pesachim 80 - February 9, 27 Shvat

Study Guide Pesachim 80

Today's Daf is sponsored by Catriella Freedman and her family in memory of Zvi Stein zt"l, marking his second yahrzeit. "We miss his optimism, humor, and love of learning." And by Carol Robinson and Art Gould in memory of Art’s father Joseph, Yosef ben Shlomo Shabtai v’Rachel z”l. Today is his 22nd yahrtzeit. "Joe was an ordinary man of extraordinary dignity, decency and dedication. When my mother first saw him she thought him handsome and was immediately interested. Then he removed his hat; she saw his bald head and concluded he was already married with children. He wasn’t. The rest is family history. They raised three children in a house one block from the synagogue and across the street from tennis courts. Joe would come out and watch with great delight as my younger brother and I - both accomplished players - played tennis. To this day I remember that he joined us once and showed off a booming forehand; bigger than either my brother or I could produce. I wish we had had more time together." And by Tina Senders Lamm in memory of her wise and compassionate mother, Peppy Senders, a’h, Pesha Rivka bat Gershon Ha’Cohen u’Bina, whose 17th yahrzeit is today.

How do you define a case where the majority of the people are impure and we allow the sacrifice to be brought in a state of impurity? Is one tribe being impure enough? Can a majority of one be considered a majority? If it's 50/50, do you do anything to change that? If so, what and why? What do you do if most of the people are impure from zav (who were not permitted to bring the sacrifice in impurity) and a minority are impure from a dead person? What happens in the opposite case? What happens if one-third are impure from a dead person, one-third zav and one-third pure? The gemara discusses more details of laws regarding a Pesach sacrifice brought through impurity. In which cases does the tzitz atone?  And in which case not? It atones for blood that was sprinkled in a case that the meat or blood was impure or the owner was defiled by impurity from the tehom (abyss) but not to owners who were defiled in a regular case of impurity of a dead person. An assumption made from the mishna regarding the order - it works if the blood was sprinkle dand then they found out the meat was impure, contradicts a braita. How can this be resolved. Does the impurity of an abyss allow even in the event that a priest is defiled or is it permitted only for the owner?