- The differences between שינוי קודש and שינוי בעלים
On the bottom of Daf 60b the Gemara inquired, פסח ששחטו בשאר ימות השנה בשינוי בעלים מהו – What is the halachah if a pesach was shechted during the rest of the year with the intention for a different owner?ומכשיר ליה או לו שינוי בעלים כשינוי קודש דמי – Is intention for a change of owner like intention for a different korban not during its time, meaning the rest of the year, and it renders the pesach valid, or not? Rav Pappa suggested to Rava, based on a comparison of שינוי בעלים to שינוי קדש, that שינוי בעלים during the rest of the year would be valid, and Rava responded that the cases are not analogous since they are different in four respects. With שינוי קדש, if one has in mind the wrong korban during any of the four avodos, the korban is passul, whereas the only avodah where שינוי בעלים is posel is with zerikah. Secondly, שינוי קדש applies בציבור וביחיד, with the regards to both communal and individual korbanos, whereas שינוי בעלים only applies to individual korbanos. The other two respects which Rava mentions, are rejected by the Gemara.
- The sources for לאוכליו ולמנויו
The next Mishnah states, שחטו שלא לאוכליו ושלא למנויו פסול – A pesach that was shechted for those who are unable to eat it, which the Gemara clarifies as such as a sick or an old person, or for those not registered on it, is pasul. The Gemara brings the sources for both rulings. It was taught in a Baraisa, the Torah states that the pesach should be taken, במכסת, - according to the number of people. מלמד שאין הפסח נשחט אלא למנויו – This teaches that the pesach may be shechted only for those registered on it. One might think that if one shechted it for those not registered on it, יהא כעובר על המצוה וכשר – he should be considered merely like one who transgressed a mitzvah but the korban is valid, תלמוד לומר במכסת...תכסו – the Torah states, according to the number…shall you count. The passuk repeated the requirement to make it essential. Rebbe says, לשון סורסי הוא – the word תסכו is an Aramaic expression, like a person says to his friend, כוס לי טלה זה - shecht this lamb for me.
The source that the pesach is pasul if it is shechted for those unable to eat it comes from a hekesh of אוכלין למנויין – comparing those that eat it to those that register it as it says, איש לפי אכלו תכסו – each man according to what he eats shall you count.
- מחשבת ערלים בזריקה
The Mishnah stated that a pesach shechted for ערלים is pasul. The Gemara asks, שחטו למולין על מנת שיתכפרו בו ערלים בזריקה מהו – What is the halachah if one shechted the pesach for circumcised people in order than uncircumcised people should attain kaparah with it through the zerikah? In this case, the term kaparah is not literal. Rather the intent is that the ערלים should fulfill their mitzvah of bringing a pesach through the zerikah. Rav Chisda says that it is invalid, יש מחשבת ערלים בזריקה – because intention for ערלים concerning the zerikah is effective, while Rabbah says it is valid, אין מחשבת ערלים בזריקה – because intention for ערלים concerning the zerikah is not effective. The Gemara on Amud Beis continues with each side presenting the proof for his position.
