R. Yaakov bar Acha quoting R. Imi: R. Yochanan and R''SBL had a dispute - one said that a person may consecrate items on Yom Tov and the other said that a person may not.

Rabbanan of Kisarin explain: R. Yochanan said that a person may consecrate (his Chagigah) on Yom Tov if he had not done so before Yom Tov (since it is a Korban that has a fixed time to be brought). R''SBL said that a person may not do so.

Contradictory Beraisos: One Beraisa teaches that when Erev Pesach occurred on Shabbos, he would go to the lamb-sellers. Another Beraisa teaches that he would go to the Pesach-sellers.

Resolution: The Beraisa that stated that he went to the lamb-sellers follows the view that one may consecrate on Yom Tov (or Shabbos). The Beraisa that stated that he went to the Pesach-sellers follows the view that one may not consecrate in Yom Tov (or Shabbos).

Even according to the Beraisa that states that he went to the Pesach-sellers, it is not like option a) (see 89-2(g)), because if it would be, it would anyway be prohibited because of the problem of consecrating on Yom Tov, which the Mishnah in Beitzah rules to be prohibited.

(What is the prohibited type of consecration on Shabbos and Yom Tov?) R. Chanaya and R. Mana - one holds that it is consecrating today to be able to sacrifice tomorrow (but for a sacrifice today would be permitted); the other holds that it is consecrating the Bedek HaBayis (to become the property of the Beis HaMikdash, but not to be brought as a sacrifice; but if it were for a sacrifice it would be permitted).

R. Simi: Even according to the opinion that one may not consecrate, to do so in the Temple Courtyard would be permitted, as Rabbinic prohibitions do not apply in the Temple.

Question: What is the source that one may only eat from the Pesach if he designated on it? The Pasuk states (Shemos 12,4), "...according to the number of people''.

Question: What is the source that they may be designated only until slaughtering? The Pasuk states here "a lamb'' and it states in Egypt "a lamb''; just as the lamb in Egypt was alive but not slaughtered, so the lamb here is alive but not yet slaughtered.

Question: What is the reasoning of R.Shimon who ruled in the Mishnah that one may be designated until the blood is thrown? If some of the group would die between the slaughtering and the blood being thrown, would the others not gain atonement? What is the difference between dying and withdrawing from the Korban?!

(Mishnah): One who designates others to join him in his portion of the Korban without the consent of other members of the group, the other group members may tell him, "Take your portion'' (and eat it together with the people you accepted). He may then eat from his portion and the rest of the group may eat (separately) from theirs. (This Tanna holds that the same Pesach may be eaten in two groups.)

(Gemara - Beraisa): If one group member is a fast eater, they may tell him, "Take your portion and eat it separately from us''.

This does not only apply to the Korban Pesach - for any meal throughout the year they may do the same.

But if they were aware of his nature beforehand, they agreed to include him with this understanding and they may not then exclude him.

Rav Huna: If a person separated a Korban and stipulated that no-one else may not be designated with him - no-one may be designated.

If he separated it without specifying, he may accept whoever he wishes.

Question (R. Yaakov bar Acha quoting R. Zeira): Does this Beraisa rule like you? -

R. Yehuda says - The Pasuk states, "If the household is less [than for a (whole) lamb]'' - this teaches that they may reduce the numbers designated as long as there is one person still present from the original group (when it was bought) and one from the second group (after it was bought).

R. Yosa says - whether from the first or second group, as long as they do not leave the Pesach without anyone at all designated on it.

Question: If you say that anyone may come and join the Korban, why does R. Yehuda require specifically at least one from the first and one from the second group?

Question: What is the practical difference between Rav Huna and R. Zeira?

Answer: If he separated his Pesach and withdrew from it and then he and another person rejoined the Korban- according to Rav Huna it is valid and according to R. Zeira it is invalid.

Answer #2: According to R. Zeira, since he consecrated it alone and only later one people joined him, it is Hekdesh of an individual which causes Temurah; according to R. Huna, it is Hekdesh of partners which does not cause Temurah.

Rav Huna: If one hundred people were designated on the Korban, if each can get a Kzayis, it is valid; if not, it is invalid.

Response (R. Zeira): For whoever receives a Kzayis it is valid, but for those who do not, it is invalid.

Support (Beraisa): If people were designated on it and then a further group of people were designated, for those that receive a Kzayis, it is valid, for those that do not it is invalid.

(Mishnah): If a Zav saw twice, they may slaughter for him if Erev Pesach is his seventh day (as he does need to bring a Korban); if he saw three times, they may slaughter for him on his eighth day (as he must bring a Korban).

Similarly, they may slaughter for a Shomeres Yom Keneged Yom on her second day; if she saw on two consecutive days, they may slaughter for her if Erev Pesach is her third day; if she became a full Zava (by seeing for three days), they may slaughter for her on her eighth day (after her seven clean days).

(Gemara - Beraisa - R. Chiya): For a Niddah, they slaughter for her on her eighth day (as she only immerse on the night of the eighth); for one who had relations with a Niddah, they slaughter for him on his seventh day (as he may immerse on the seventh in the daytime).

R. Yosa: This teaches that one who had relations with a Niddah becomes Tahor on his seventh day (even though the Pasuk gives him the identical law of a Niddah).