תלמוד על פסחים 9:1

²⁸The paragraph is also Halakhah 9:7 in Pesaḥim, fol. 37a. It was stated²⁹A similar statement in Tosephta Ševi‘it 7:1: “One does not exchange Second Tithe [money] on Sabbatical produce, but if it was done it should be eaten following the more stringent rules;” i. e., the rules of tithe and of Sabbatical, whichever happens to be more restrictive in a given situation. In this formulation, the discussion here is superfluous.: “One does not buy Sabbatical [produce] with tithe money.” Rebbi Yose said, that is a disagreement³⁰Between Rebbi Simeon and the rabbis.. Rebbi Jonah said, that is the opinion of everybody. The eaters of heave are careful³¹Rebbi Simeon permits heave from tithe only because Cohanim will be careful to finish all their heave in one sitting; then the problems discussed in the previous paragraph will not arise. But between Second Tithe and the Sabbatical, he will agree with the majority.. Rebbi Ḥananiah objected before Rebbi Mana: Did we not state³²Mishnah Pesaḥim 9:7.: “If they³³Pesaḥ sacrifices. The Sages require that the animals be put out to graze until they develop a defect which makes them unfit for the altar. Then they can be sold and the money used for sacrifices. Rebbi Simeon notes that the ways in which Pesaḥ and firstlings are sacrificed are identical. Therefore, he permits a company of Cohanim, who are entitled to eat firstlings, to make a declaration that they intend to eat the one that should be Pesaḥ as such and the firstling as such, and eat both of them without knowing which is which. This means, he permits the firstling, usually eaten for two days and one night, to be eaten during one night only. He permits reducing the time allowed for consumption. were mingled with firstlings, Rebbi Simeon says, if it is a company of Cohanim they should be eaten.” And we have stated on that, they should be eaten following the more stringent rules. He said to him, eaters of the Pesaḥ sacrifice in its time are as careful as the eaters of heave³⁴Nothing will be left beyond midnight.. You should know that this is so since we have stated³⁵Mishnah Šabbat 1:14. Since increasing or decreasing the fire on the Sabbath is a capital crime, all food has to be fully cooked by the beginning of the Sabbath.: “One roasts meat, onion, or egg only that they should be roasted”, but we have stated³⁶Mishnah Šabbat 1:15. If the first day of Passover is a Sabbath, the sacrifice, which must be roasted in the night, is put over the fire just at the start of the Sabbath and we are not afraid that somebody will increase or decrease the fire. This means that prohibitions of “fence” are unnecessary for the Pesaḥ sacrifice.: “One lowers the Pesaḥ sacrifice into the oven at nightfall.”

Who is the Tanna of it should not be seen in your possession¹²³The first part of Mishnah 2, which requires elimination of the Gentile’s leavened matter for which the Jew is responsible.? Rebbi Jehudah, as it was stated¹²⁴Somewhat differently quoted in the Babli, 28a/b.: He who eats leavened matter after the sixth hour¹²⁵On the 14^th of Nisan., as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition¹²⁶This is asked for R. Simeon. It is clear that R. Jehudah holds that the prohibition is biblical since he forbids leavened matter one hour before it becomes biblically forbidden.? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today¹²⁷Ex. 13:4–5. “Today” belongs to the next sentence.. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it¹²⁸Deut 16:3.. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: ¹²⁹Tosephta 8:21, cf. Mishnah 9:4. Babli 28b; Tanḥuma Bo 11; Mekhilta dR. IsmaelBo 16 (p. 62), dR. Simeon Bar Yohay, Bo (p. 38 1. 15). Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

There⁷⁷Mishnah 9:2., we have stated: “What is ‘far away’⁷⁸That a person at this place on the 14th of Nisan is not obligated to bring his Pesaḥ on the 14th of Nisan (Num. 9:13).? From Modiin and farther away, and in the same distance in every direction, the words of Rebbi Aqiba. Rebbi Eliezer says, from the doorstep⁷⁹Accadic askuppu. of the Temple courtyard and farther away.” Rebbi Joḥanan said, Rebbi Eliezer said this only not to make him liable for extirpation⁸⁰But he will agree that anybody within commuting distance to the Temple is obligated by a positive commandment (Num.9:2) to offer the Pesaḥ.. Rebbi Eleazar said, the Mishnah implies this: “Rebbi Aqiba answered him, sprinkling is a counter example, for it is a commandment.” Is it a commandment to sprinkle⁸¹The purification from the impurity of the dead is an obligation for anybody coming to the Sanctuary. If he is not going there, there is no obligation to be sprinkled on.? Explain it that his seventh day happened to be the Fourteenth which fell on a Sabbath. If it had been a weekday, one would have sprinkled on him, then he would have come, slaughtered his Pesaḥ⁸²This is an inexact statement. The person who was sprinkled with the water containing the ashes of the Red Cow on the 3^rd and 7^th days of his impurity and then immerses himself in a miqweh is able to enter the sanctuary and eat sancta after sundown (Num. 19:19). This means that another person has to slaughter the Pesaḥ for him; but he can then come and eat from the sacrifice in the night. Rav Hoshaia holds that one may not slaughter for a person who could not slaughter by himself; therefore he has to transfer the situation to the 13th., and entered and eaten it in the evening. Because it is a Sabbath and one does not sprinkle on him, it results that he his prevented from fulfilling the commandment. Rav Hoshaia said, explain it that his seventh day happened to be the Thirteenth which fell on a Sabbath. If it had been a weekday, one would have sprinkled on him, then the next day he would have come, slaughtered his Pesaḥ, and entered and eaten it in the evening. Because it is a Sabbath and one does not sprinkle on him, it results that he is prevented from fulfilling the commandment. It was found stated⁸³A baraita (not quoted) supports R. Eleazar against Rav Hoshaia. following the first [explanation].