and a shovel was in it, and he declared, ‘My mind was on the basket (1) but not on the shovel’, the basket is clean, but the shovel is unclean. But let the shovel defile the basket? — One utensil cannot defile another. Then let it defile its contents? (2) Said Raba: It means that he declared: ‘I guarded it from anything which might defile, but not from anything which might disqualify it.’ (3) The matter was eventually reported (4) to R. Abba b. Memmel. Said he to them: Have they not heard what R. Johanan (5) said: He who eats terumah of the third degree may not eat [terumah again], but he may touch [terumah]? (6) This proves that the Rabbis raised eating to a high degree (7) but did not raise touch to a high degree. (8) AND DOES NOT RECEIVE A SHARE FOR CONSUMPTION, etc. He merely does not receive a share, (9) but may eat if he is invited? Surely the following contradicts it: An Onen performs immersion and eats his Passoveroffering in the evening, but [may] not [partake] of [other] sacrifices? (10) — Said R. Jeremiah of Difti: There is no difficulty: the former means on Passover [itself]; the latter, during the rest of the year. On Passover, since he may eat the Passover-offering, he may also eat other sacrifices; during the rest of the year, when he is not fit [for the former], (11) he is not fit [for the latter]. And what does ‘but [may] not [partake] of [other] sacrifices’ mean? But [may] not [partake] of [other] sacrifices of the whole year. R. Assi said, There is no difficulty: In the one case the man died on the fourteenth [of Nisan] and was buried on the fourteenth; in the other [sc. our Mishnah], the man died on the thirteenth and was buried on the fourteenth,[for] the day of burial does not embrace the night [that follows] [even] by Rabbinical law. (12) Which Tanna holds that [the law of] Aninuth at night is Rabbinical [only]? — R. Simeon. For it was taught: [The law of] Aninuth at night is Scriptural: these are the words of R. Judah. R. Simeon said: [The law of] Aninuth at night is not Scriptural but of the rulings of the Scribes. (13) The proof is that they [the Rabbis] said: An Onen performs immersion and eats his Passover-offering in the evening, but [may] not [partake] of [other] sacrifices. (14) Now, does R. Simeon hold [that the law of] Aninuth at night is [only] Rabbinical? Surely it was taught, R. Simeon said: An Onen may not send his sacrifices. (15) Now does that mean, even on Passover? — No, except the Passover-offering. But it was taught, R. Simeon said: [The designation] ‘Peace-offerings’ [shelamim] [indicates that] a man may bring [it] when he is whole [shalem] (16) but not when he is an onen. How do I know to include the thanksoffering? (17) I include the thanks-offering, because it is eaten with rejoicing, like a peace-offering. (18) How do I know to include a burnt-offering? I include a burnt-offering. because it is brought as a vow or as a freewill-offering, like the peaceoffering. How do I know to include a firstling, tithe, and the Passover-offering? I include firstling, tithe, and the Passover-offering because they are not brought on account of sin, like a peace-offering. How do I know to include the sin-offering and the guilt-offering? Because it says, ‘sacrifice’. (19) How do we know to include bird-[offerings], meal-offerings, wine, wood (20) and frankincense? Because it says, ‘his offering be shelamim’: all offerings which he brings, he brings when he is whole [shalem], but does not bring [them] when he is an onen. Thus at all events he includes the Passover-offering? — Said R. Hisda: The Passover-offering is mentioned en courant. (21) R. Shesheth said: What does the ‘Passover-offering’ mean? The Passover peace-offerings. (22) If so, it is identical with peace-offerings? — He teaches about peace-offerings which are brought on account of Passover, and he teaches about peaceofferings which are brought independently. For if he did not teach about the peaceoffering which is brought on account of Passover, I would argue: Since it comes on account of the Passover-offering, (23) it is like the Passover-offering itself. Hence he informs us [that it is not so]. R. Mari said:

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(1). ↑ To guard it from defilement.
(2). ↑ Sc. the food or eatables in the basket.
(3). ↑ ‘Defile’ means to render an object unclean in the sense that it can render another object unclean (or disqualified) in turn; ‘disqualify’ means to render an object unfit for use on account of uncleanness, but that object cannot disqualify another object in turn; v Pes. (Sonc. ed.) p. 62 n. (2) for this and the rest of the passage.
(4). ↑ Lit., ‘the matter was rolled about and reached’.
(5). ↑ Var. lec. Jonathan.
(6). ↑ His body becomes, as it were, unclean (or disqualified) in the third degree; he may not eat terumah again without immersion, nevertheless his touch does not render terumah unfit.
(7). ↑ They demanded a high standard of purity for eating.
(8). ↑ And so here too, when we learnt that an onen needs immersion, it means for eating, but not for touching.
(9). ↑ As a right.
(10). ↑ An onen may not eat the flesh of sacrifices (v. Lev. X, 19f). By Scriptural law a man is an onen on the day of death only, but not at night; the Rabbis, however, extended these restrictions to the night too. As, however, the Passover-offering is a Scriptural obligation, they waived their prohibition in respect of the night, and he may eat thereof. He is not unclean, but requires immersion to emphasize that until evening sacred flesh was forbidden to him, whereas now it is permitted.
(11). ↑ Obviously, since the Passover-offering can be eaten only on Passover.
(12). ↑ V. n. 2. That, however, applies only when the person died on the same day too; but if he was merely buried on that day, but died the previous day, there is no Aninuth at all by night. Accordingly, the passage quoted (from Pes. 91b) treats of Passover itself, and not of the rest of the year.
(13). ↑ I.e., Rabbinical only. On Soferim (scribes) v. Kid. (Sonc. ed.) p. 79, n. 7.
(14). ↑ Whereas if the interdict were Scriptural, he could. not partake of the Passover-offering either.
(15). ↑ To be offered on his account.
(16). ↑ The very word for peace-offering, shelamim, indicates that a man must be whole (shalem, sing. of shelamim) — The verse discussed is Lev. III, 6: And if his offering for a sacrifice of peace-offerings, etc.
(17). ↑ In the same limitation.
(18). ↑ V. Deut. XXVII, 7: And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the Lord thy God. This precept to rejoice is fulfilled by the eating of either peaceofferings or thanks-offerings, which are called peace-offerings, v. Lev. VII, 11-12.
(19). ↑ Lit., ‘a slaughtering’. hence including every slaughtered sacrifice. (A bird was not slaughtered but nipped (Melikah), which explains the question that follows.)
(20). ↑ One who donated wood brought a sacrifice along with it.
(21). ↑ Firstling tithe and the Passover-offering are generally mentioned together, and so it is mentioned here too. But actually it does not apply to the Passover-offering.
(22). ↑ When a large company shared in the Paschal lamb, an additional peace-offering (called Hagigah) was brought and eaten before the Passoveroffering.
(23). ↑ To remedy its inadequateness.