Talmud for Pesachim 10:1

ולא בשחיטה הן קדושות ויפדה ויאכל. אמר רבי חנניה חולייא קומי לא אוכל ואת אמרת יפדה ויאכל. רבי אמר פסולות היו מפני שהן ממהרין להביא תודותיהן מפני חמץ שבתודה ואי איפשר שלא ישפך דמה של אחד מהן והיא נפסלת. תני שתי פרות חורשות בירושלם. וירושלם לא במקום שנהגו שלא לעשות מלאכה בארבעה עשר הוא נראות כחורשות. אית תנויי תני שתי נרות דולקין אית תנויי תני שני סדינין. אמר רבי פינחס ולא פליגון מאן דאמר שתי פרות שתי נרות בחול. מאן דמר שני סדינין בשבת. רבי חנניה בעא קומי רבי מנא ויקבעו לה תקיעה. א"ל אם אומר את כן נמצאתה אומר שמא לתמיד הן תוקעין והן מתקלקלין. א"ל והא תנינן שלש להבטיל את העם מן המלאכה. ושלש להבדיל בין קודש לחול. א"ל תמן כל ערב שבת ושבת הן תוקעין ואינן טועין. ברם הכא אחת לקיצין הן. אם אומר את כן אף הן סבירין שמא לתמיד הן תוקעין והן מתקלקלין. למה מפני קדושתה או משום שאין אוכליה מצויין. מה נפיק מביניהון חלות תודה. אין תימר שאין אוכליה מצויין. אלו אוכלין מצויין. אין תימר מפני קדושתה אלו יש להן קדושה.

Jerusalem Talmud Pesachim

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Jerusalem Talmud Sukkah

HALAKHAH: What is Rebbi Eliezer’s reason? It says here⁷⁹Lev. 23:42., you shall sit, and it says there⁸⁰Lev. 8:35, misquoted., at the door of the Tent of Meeting they shall sit day and night. Since for the sitting mentioned there He made nights like days⁸¹“Day and night” is interpreted as “some time during the day and some time during the night” (Yoma 1:1, Note 81); the same applies here., so also for the sitting mentioned here we shall make nights like days. Rebbi Joḥanan in the name of Rebbi Ismael⁸²In the Babli 27a: in the name of R. Simeon ben Yoṣadaq (R. Joḥanan’s teacher); in the Munich ms. of the Babli R. Ṣadoq.: It is said fifteenth for Passover and it is said fifteenth for Tabernacles. Since for fifteenth said for Passover the first night is obligatory and the remaining days are optional⁸³This is an application of one of R. Ismael’s hermeneutical rules. It is written (Ex. 13:6) seven days you shall eat mazzot, and (Deut. 16:8) six days you shall eat mazzot. R. Ismael’s rule reads: Anything that was in a set and was taken out from the set implies the same for the whole set.” Since the last mentioned verse implies that on the seventh day one need not eat unleavened bread (one may not eat leavened bread, however), the same is true for all seven days of Passover with the only exception of the first night of which it is said explicitly (Ex. 12:18): In the evening you shall eat mazzot., so also for fifteenth said for Tabernacles the first night is obligatory and the remaining days are optional. The colleagues asked, since there only that one comes to eat mazzah with an appetite⁸⁴Mishnah Pesaḥim10:1: “On Passover eve, starting close to afternoon prayers, a person may not eat until nightfall” (so he shall eat the first mazzah with a good appetite.) There is no similar rule spelled out for Tabernacles; R. Joḥanan’s argument is homiletic but cannot be legal., so also here only they come to eat in the sukkah with appetite? Rebbi Ze`ira asked: Since there only one has to eat mazzah in the volume of an olive⁸⁵The biblical obligation contained in Ex. 12:18 can only be fulfilled by eating a mazzah in an amount that triggers a biblical obligation to say Grace. But for the sukkah, sitting is prescribed but not eating; the same standards cannot apply., so also here only one has to eat grain [in the sukkah] in the volume of an olive? Rebbi Hoshaia said, the sukkah is obligatory all seven days. Rebbi Berekhiah said, they⁸⁶R. Joḥanan, who requires a meal only the first night, and R. Hoshaia, who requires it for 7 days. disagree. Rebbi Abuna said, they do not disagree. What Rebbi Joḥanan said, if he put his mind to it; what Rebbi Hoshaia said, if he did not put his mind to it⁸⁷R. Hoshaia really does not require to eat in the sukkah for 7 days; he is more lenient than R. Joḥanan and requires that once one must come to the sukkah to recite the appropriate benedictions (Halakhah 1:1, Notes 123–126) but this does not necessarily be the first night..

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