Hello chaverim, welcome back to our pre-Pesach mishnayos learning series where we continue to learn mishnayos related to the time period between Purim and Pesach. We are now turning our attention as we continue to talk about the bringing the korban Pesach and there are certain people who don't get to bring or eat a korban Pesach. One mishna we had learned earlier was about someone who's just outside the Beis Hamikdash or too far away, he doesn't get to bring a korban Pesach. Another few people who might not be able to be a korban, bring a korban Pesach are those people who might be tamei. Someone who is tamei, meaning he's impure, certain types of tumah or any tumah, and he wouldn't be tahor, he would not be pure by that evening, he is not allowed to eat the korban Pesach. Our mishna today, which is found in מסכת פסחים פרק ח משנה ח, discusses a couple of situations where you might think the person could not eat the korban Pesach because he is tamei midrabanan, meaning he doesn't have, he's not tamei because the Torah says so but because the chachamim put on him a certain level of tumah and you might think that that would prevent that person from eating the korban Pesach. And so the mishna tells us in two of the cases that would be actually not the case, he would be allowed to eat the korban Pesach and in one case related to a ger, someone who wants to convert to Judaism, if he converts on erev Pesach, we'll see it's a machlokes whether he can participate in the korban Pesach that evening. There is a companion mishna to this which we will discuss at the end found in masechtas eduyos as well. So let's begin the mishna. Mishna begins with an onein. An onein is somebody who loses a close relative. And during that time period as when you lose a close relative you are not allowed to, you're not necessarily tamei unless you get close to the dead person, but you are not allowed to eat kodshim during the day. So let's say you, someone hears that a parent passed away, during that day he's an onein and he is not allowed to eat the korban, any korbanos. He's not allowed to eat kodshim. He may not even be allowed to eat terumah. That evening however he's not allowed to eat only midrabanan. So you might think that because he is tamei derabanan, so to speak, even that evening, so he may not be able to eat the korban Pesach the Seder night. So the mishna says טובל ואוכל את פסחו לערב. So an onein is allowed to go to the mikvah, he's tovel and he eats and he's able to eat the korban Pesach that evening aval lo bekodshim. But he's not allowed to eat any other kodshim. Meaning the chachamim say he remains quote unquote tamei for the purpose of all other kodshim but for the korban Pesach because there's an issur kares not to participate in the korban Pesach, the chachamim shifted their view and allowed him, the onein, to participate in the korban Pesach. Now it's an interesting question, why does he have to be tovel because assume that he is tahor. Assume that this person is tahor, why would he not, why would he have to go and be tovel? So for that we might just be, one suggestion would be is if you look in מסכת חגיגה פרק ג משנה ג, the halacha there says that when you're going to the mikvah in order to eat kodshim you have to have in your mind, you have to be conscious of the fact that you're going to the mikvah to be tahor for korbanos. And the mishna there in Chagigah teaches us that an onein even if he's tahor will have to go to the mikvah then before he eats a korban again because he wasn't allowed to eat any kodshim. Therefore we have to imagine and we assume that he didn't have the proper kavanah, the intention to remain tahor for korbanos and we make him go back to the mikvah. So that would might necessarily be the tevila here that's taking place. So that's case number one. The second case is השומע על מתו והמלקט לו עצמות. So this is somebody who who had a close relative pass away and now he hears of it later on meaning some period after the person died. He may not necessarily have to sit shiva anymore but the person he hears about the that a relative died or it used to be the case that the way they would bury people is they would put them in the ground for some period of time until their, until all that was left was bones and then they would about a year later they would go and collect the bones and put them into a box and then put the box into the cemetery. They would have like these caves where they would put the bones in ossuary like a box that they would put it in. And so the chachamim said that somebody who hears about a relative's death or somebody who is collects his family's bones, both of those people are considered an onein that day. But that night they are not an onein at all. Therefore tovel ve-ochel bekodshim. Therefore they can go to the mikvah and eat all sorts of kodshim that night, just not just the korban Pesach but any type of kodshim they would be able to eat that evening. And that's because even the beginning of the aninut of them being an onein is only midrabanan whereas a real onein is assur to eat, is prohibited from eating kodshim during that day that is a de-oraisa, that is from the Torah, so therefore the chachamim at night. So said, okay, go eat the korban Pesach, but when the whole aninus is only miderabonon, they said then even at night you can eat any types of kodshim, but you have to go to the mikvah like we explained. The third and final case is a machlokos between Beis Shammai and Beis Hillel. So the mishna says like this: גר שנתגייר בערב פסח. You have somebody who is a ger. He, you have a non-Jew who comes up to Yerushalayim, erev Pesach. He sees all the pomp and circumstance, he's amazed and all he wants to do is become a Jew. So he goes and he becomes, he's migayir on erev Pesach. Now we know someone who has, who's migayir, someone who wants to become a ger, he has to do besides for accepting the mitzvos, he also has to do milah, he has to have a bris milah, and he has to go to the mikvah, tevila. And in the time of the Beis Hamikdash, it seems like you also brought a korban. But in that case, Beis Shammai says, Beis Shammai says that טובל ואוכל את פסחו לערב. So someone who becomes a ger is able to go to the mikvah and then he goes and he can eat the korban Pesach that night. UBeis Hillel omrim, Beis Hillel says, and this is and this is not the typical case. Normally, Beis Hillel is the more meikel, the more lenient, but here he's acting as a more stringent, as a more stringent halacha, and he says Haporeish min ha'arlah, that somebody who has a bris milah, orlah is the skin that you remove during the bris milah ceremony. Someone who has a bris milah keporeish min hakever, we treat him as if he just left and finished touching a dead person or or a grave and therefore he is tamei meis. Tamei meis is the highest level of tuma, and therefore in order to become tahor he needs to be sprinkled with the parah aduma water on the third and seventh day after he becomes tamei. And in those situation, and according to Beis Hillel, he's now tamei tumas meis and he therefore cannot participate at all in the korban Pesach. And the reason for Beis Hillel is because what we're concerned about is that a non-Jew does not become tamei. By definition they don't become tamei. Therefore, this non-Jew who became a Jew on erev Pesach says to himself perhaps that oh, this morning I was next to the grave and I was tamei and then I got to eat the korban Pesach tonight after going to the mikvah. When in fact it's the reason he's allowed to eat the korban Pesach tonight is because he wasn't tamei as a non-Jew and now he's a Jew and he is tahor. And so we're afraid that next year he'll do the same thing and not realizing that he has to actually wait seven days to become tahor. So because of that concern, Beis Hillel says therefore even this year, and even though it's an aveira that has kares attached to it if he doesn't eat the korban Pesach, nonetheless Beis Hillel says that we're not going to let him eat the korban Pesach this year. And the meforshim, the Rambam and others try to explain why that is the case. Like in other words why in this particular case how did the chachamim say don't eat the korban Pesach and maybe you'll violate an aveira that has kares attached to it? And so you know there are various reasons given. I just want to point out that there is a mishna and probably the original mishna for this part of our mishna is in Eduyos Perek 5 Mishna 2. There there's a mishna that describes six situations where Beis Shammai is more meikel and Beis Hillel is more machmir, and this is the last one of those. This is the sixth case in that mishna and it's also here brought in our mishna, probably copied from there in order to kind of be part of the case of the onein and the melaket atzamos because those were cases where you're tamei miderabonon and they allowed you to eat the korban Pesach. And this is a case where you are tamei miderabonon as well according to Beis Hillel and yet we don't allow you to eat the korban Pesach. And with that I wish you continuing hatzlacha in all of your.