Jerusalem Talmud Pesachim Chapter 1

אוֹר לְאַרְבָּעָה עָשָׂר בּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר. כָּל מָקוֹם שֶׁאֵין מַכְנִיסִין בּוֹ חָמֵץ אֵינוֹ צָרִיךְ בְּדִיקָה. וּבַמֶּה אָמְרוּ שְׁתֵּי שׁוּרוֹת בַּמַּרְתֵּף מָקוֹם שֶׁמַּכְנִיסִין בּוֹ חָמֵץ. בֵּית שַׁמַּאי אוֹמְרִים שְׁתֵּי שׁוּרוֹת עַל פְּנֵי כָל הַמַּרְתֵּף וּבֵית הִלֵּל אוֹמְרִים שְׁתֵּי שׁוּרוֹת הַחִיצוֹנוֹת שֶׁהֵן הָעֶלְיוֹנוֹת: אוֹר לְאַרְבָּעָה עָשָׂר כול׳. כָּתוּב וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת כִּי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצֵאתִי אֶת צִבְאוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם. בָּרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחוֹדֶשׁ בָּעֶרֶב תֹּאכְלוּ מַצּוֹת וגו׳. מָה אֲנָן קַיָימִין. אִם לַאֲכִילַת מַצָּה. כְּבָר כָּתוּב שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ. וְאִם לוֹמַר שֶׁמַּתְחִיל בְּאַרְבָּעָה עָשָׂר. וְהָכְתִיב עַד יוֹם הָאֶחָד וְעֶשְׂרִים לַחוֹדֶשׁ. אֶלָּא אִם אֵינוֹ עִנְיָין לַאֲכִילַת מַצָּה תְּנֵיהוּ עִנְיָין לְבִיעוּר חָמֵץ. לָמָּה לְאוֹר הַנֵּר. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מִפְּנֵי שֶׁהַנֵּר בּוֹדֵק כָּל שֶׁהוּא. לָמָּה בַלַּיְלָה. אָמַר רִבִּי יוֹסֵה. שֶׁאֵין בְּדִיקַת הַנֵּר יָפָה אֶלָּא בַלַּיְלָה. רִבִּי מָנָא לֹא אָמַר כֵּן. וּשְׁמַרְתֶּם אֶת הַיּוֹם הַזֶּה לְדֹרֹתֵיכֶם לְחוּקַּת עוֹלָם. עֲשֵׂה שֶׁיְּהוּ הַיּוֹם וְהַלַּיְלָה מְשׁוּמָּרִין. וְיַתְחִיל בִּשְׁלֹשָׁה עָשָׂר וִיְהֵא הַיּוֹם וְהַלַּיְלָה מְשׁוּמָּרִין. אַף אִית לֵיהּ כַּיי דָמַר רִבִּי יוֹסֵי. וְיַתְחִיל אוֹר לִשְׁלֹשָׁה עָשָׂר. אִין כֵּינִי יִבְדּוֹק אֲפִילוּ מֵרֹאשׁ חוֹדֶשׁ. רִבִּי יִרְמְיָה אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בָּעֵי. מָהוּ לִבְדּוֹק לְאוֹר הָאֲבוּקוֹת. מַה צְרִיכָה לֵיהּ. מִפְּנֵי שֶׁאוֹרָן מַבְלִיחַ. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק כְּדַעְתֵּיהּ. דְּרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אָמַר. מִפְּנֵי שֶׁהַנֵּר בּוֹדֵק כָּל שֶׁהוּא. אַף עַל פִּי שֶׁאֵין רְאָיָה לְדָבָר זֶיכֶר לְדָבָר. וְהָיָה בַּיּוֹם הָהוּא אֲחַפֵּשׂ אֶת יְרוּשָׁלַם בַּנֵּרוֹת. וְאִית דְּבָעֵי אֵימַר. נִישְׁמְעִינָהּ מִן הָדָא. נֵר יְי נִשְׁמַת אָדָם חוֹפֵשׂ כָּל חַדְרֵי בָטֶן. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָא אָמְרָה שֶׁבְּדִיקַת הַיּוֹם בְּדִיקָה. דְּתַנִּינָן. רִבִּי יוּדָה אוֹמֵר. בּוֹדְקִין אוֹר לְאַרְבָּעָה עָשָׂר וּבְאַרְבָּעָה עָשָׂר בְּשַׁחֲרִית וּבִשְׁעַת הַבִּיעוּר. לֹא סוֹף דָּבָר רִבִּי יוּדָה אֶלָּא אֲפִילוּ דְרַבָּנִין. דְּתַנִּינָן. וַחֲכָמִים אוֹמְרִים אִם לֹא בָדַק אוֹר לְאַרְבָּעָה עָשָׂר יִבְדּוֹק בְּאַרְבָּעָה עָשָׂר. וְצָרִיךְ לִבְדּוֹק לָאוֹר הַנֵּר. נִישְׁמְעִינָהּ מִן הָדָא. אֵין בּוֹדְקִין לֹא לְאוֹר הַחַמָּה וְלֹא לְאוֹר הַלְּבָנָה וְלֹא לְאוֹר הַכּוֹכָבִים אֶלָּא לְאוֹר הַנֵּר. נִיחָא לֹא לְאוֹר הַלְּבָנָה וְלֹא לְאוֹר הַכּוֹכָבִים (וְלֹא) [אֶלָּא] לְאוֹר חַמָּה. וְכִי יֵשׁ חַמָּה בַלַּיְלָה. הָדָא אָמְרַה. אֲפִילוּ בַיּוֹם צָרִיךְ לִבְדּוֹק לְאוֹר הַנֵּר. לֹא סוֹף דָּבָר בַּיִת שֶׁאֵין בּוֹ אוֹרָה. אֶלָּא אֲפִילוּ בַּיִת שֶׁיֵּשׁ בּוֹ אוֹרָה אֲפִילו בְיוֹם צָרִיךְ לִבְדּוֹק לְאוֹר הַנֵּר. מְבוֹאוֹת הָאֲפֵילִין מָהוּ שֶׁיְּהֵא צָרִיךְ לְבוֹדְקָן כַּתְּחִילָּה לְאוֹר הַנֵּר. מִילֵּיהוֹן דְּרַבָּנִין אָמְרִין. לֹא כְמַה דְהוּא מִנְהַר בַּלַּיְלִיָּא הוּא מִנְהַר בַּיְּמָמָא. דְּאָמַר רַב הוּנָא. כַּד הֲוִינָן עָרָקִין בְּאִילֵּין בּוֹטִיתָא דְּסִדְרָא רַבָּא הָיוּ מַדְלִיקִין עָלֵינוּ נֵירוֹת. בְּשָׁעָה שֶׁהָיוּ כֵיהִים הָיִינוּ יוֹדְעִין שֶׁהוּא יוֹם. וּבְשָׁעָה שֶׁהָיוּ מַבְהִיקִין הָיִינוּ יוֹדְעִין שֶׁהוּא לַיְלָה. וַתְיָיא כַיי דָמַר רִבִּי אַחֲוָוא בַּר זְעִירָא. נֹחַ בִּכְנִיסָתוֹ לַתֵּיבָה הִכְנִיס עִמּוֹ אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. בְּשָׁעָה שֶׁהָיוּ כֵיהוֹת הָיָה יוֹדֵעַ שֶׁהוּא יוֹם. וּבְשָׁעָה שֶׁהָיוּ מַבְהִיקוֹת הָיָה יוֹדֵעַ שֶׁהוּא לַיְלָה. לָמָּה. יֵשׁ חַיָּה אוֹכֶלֶת בַּיּוֹם וְיֵשׁ חַיָּה אוֹכֶלֶת בַּלַּיְלָה. וְהָא כְתִיב צוֹהַר תַּעֲשֶׂה לַתֵּיבָה. כְּמָאן דְּאָמַר. לֹא שִׁימְשׁוּ הַמַּזָּלוֹת בִּשְׁנַת הַמַּבּוּל. רִבִּי יִרְמְיָה בָעֵי. בָּתֵּי כְנֵיסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת מָהוּ שֶׁיְּהוּ צְרִיכִין בְּדִיקָה. מַה צְרִיכָה לֵיהּ. שֶׁכֵּן מַכְנִיסִין לְשָׁם בְּאִבָּרִיּוּת וּבְרָאשֵׁי חֳדָשִׁים. וַתֵי פְשִׁיטָא לֵיהּ וְהָכֵנִי צְרִיכָה לֵיהּ. הוֹאִיל וְאוֹרָן מְרוּבֶּה. מָהוּ שֶׁיְּהֵא צָרִיךְ לְבוֹדְקָן כַּתְּחִילָּה בַיּוֹם לְאוֹר הַנֵּר. רִבִּי יוֹסֵה בְעֵי. חֲצֵירוֹת שֶׁבִּירוּשָׁלִַם שֶׁאוֹכְלִין שָׁם חַלּוֹת תּוֹדָה וּרְקִיקֵי נְזִיר. מָהוּ שֶׁיְּהוּ צְרִיכִין בְּדִיקָה. בְּלֹא כָּךְ אֵינָן בְּדוּקוֹת מִן הַנּוֹתָר. יָיבֹא כְהָדָא תַנָּא רִבִּי זְכַרְיָה חַתְנֵי דְּרִבִּי לֵוִי. נִידָּה חוֹפֶפֶת וְסוֹרֶקֶת. [כֹּהֶנֶת אֵינָהּ חוֹפֶפֶת וְסוֹרֶקֶת. נִדָּה כֹהֶנֶת חוֹפֶפֶת וְסוֹרֶקֶת.] שֶׁלֹּא תַחֲלוֹק בֵּין נִידָּה לְנִידָּה. אוֹף הָכָא שֶׁלֹּא לַחֲלוֹק בֵּין בִּיעוּר לְבִיעוּר. תַּנֵּי רִבִּי גַמְלִיאֵל בַּר אִינְיָינָא קוֹמֵי רִבִּי מָנָא. נִידָּה שֶׂהִיא מַפְסֶקֶת כָּל שִׁבְעָה חוֹפֶפֶת וְסוֹרֶקֶת. כּוֹהֶנֶת שֶׁהִיא טוֹבֶלֶת בְּכָל יוֹם אֵינָהּ חוֹפֶפֶת וְאֵינָהּ סוֹרֶקֶת. אָמַר לֵיהּ. לְשׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם נִצְרְכָה. חוֹרֵי הַבָּיִת הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים וְהַיָּצִיעַ וְהַחַדּוּת וְהָעֲלִיָיה וְגַג הַבַּד וְגַג הַמִּגְדָּל בֵּית הַתֶּבֶן וּבֵית הַבָּקָר וּבֵית הָעֵצִים וּבֵית הָאוֹצָרוֹת אוֹצְרוֹת הַיַּיִן וְאוֹצְרוֹת הַשֶּׁמֶן וְאוֹצְרוֹת הַפֵּירוֹת אֵינָן צְרִיכִין בְּדִיקָה. נִיחָא הָעֶלְיוֹנִים. וְהַתַּחְתּוֹנִים. הָדָא אָמְרָה. לֹא חָשׁוּ לִנְפִילָה. אָמַר רִבִּי יוֹסֵה. תִּיפְתָּר שֶׁהָיוּ שְׁנֵיהֶן סְמוּכִין לַכּוֹתֶל. אֶחָד לְמַעֲלָה מֵעֲשָׂרָה וְאֶחָד לְמַטָּה מֵעֲשָׂרָה. וְהָא תַנִּינָן חַדּוּת. הָדָא אָמְרָה שֶׁלֹּא חָשׁוּ לִנְפִילָה. מִתְיָירֵא הוּא הַתִּינּוֹק לֵילֵךְ לְשָׁם. וְחָשׁ לוֹמַר. שֶׁמָּא נִתְגַּלְגֵּל חָמֵץ שָׁם. תִּיפְתָּר בְּחַדּוּת שֶׁיֵּשׁ לָהּ לִיזְבִּיז. וְגַג הַבַּד וְגַג הַמִּגְדָּל. הָדָא דְתֵימַר. בִּגְבוֹהִין שְׁלֹשָׁה טְפָחִים. אֲבָל אִם אֵינָן גְּבוֹהִין שְׁלֹשָׁה טְפָחִים כָּאָרֶץ הֵם. וּבְאוֹתוֹ שֶׁלֹּא נִשְׁתַּמֵּשׁ בּוֹ חָמֵץ. אֲבָל בְּאוֹתוֹ שֶׁנִּשְׁתַּמֵּשׁ בּוֹ חָמֵץ אֲפִילוּ גָבוֹהַּ כַּמָּה צָרִיךְ בְּדִיקָה. אָמַר רִבִּי מָנָא. וְיֵאוּת. כֵּן אֲנָן אָמְרִין. הָדָא פִיפְיָיארוֹת אֲפִילוּ גָבוֹהַּ כַּמָּה לֹא תְהֵא צָרִיכָה בְדִיקָה. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. מִיטָּה שֶׁהִיא חוֹצֶצֶת בְּתוֹךְ הַבָּיִת וְעֵצִים וַאֲבָנִים מוּנָחִין תַּחְתֶּיהָ. בּוֹדֵק צַד הַחִיצוֹן וְאֵינוֹ בּוֹדֵק צַד הַפְּנִימִי. מִפְּנֵי שֶׁעֵצִים וַאֲבָנִים מוּנָחִין תַּחְתֶּיהָ. הָא אִם אֵין עֵצִים וַאֲבָנִים מוּנָחִין תַּחְתֶּיהָ צָרִיךְ לִבְדוֹק צַד הַפְּנִימִי. הָדָא אָמְרָה (שֶׁלֹּא) חָשׁוּ לִנְפִילָה. אֲנִי אוֹמֵר. תִּינּוֹק (יָגַע) [רַגָּע] וְהִכְנִיס שָׁם חָמֵץ. מַרְתֵּף שֶׁלְיַיִן צָרִיךְ בְּדִיקָה. מַרְתֵּף שֶׁלְשֶׁמֶן אֵינוֹ צָרִיךְ בְּדִיקָה. מַה בֵין יַיִן וּמַה בֵין שֶׁמֶן. יַיִן אֵין לוֹ קֶבַע. שֶׁמֶן יֵשׁ לוֹ קֶבַע. אוֹצַר בֵּין שֶׁלְיַיִן בֵּין שֶׁלְשֶׁמֶן אֵינוֹ צָרִיךְ בְּדִיקָה. אֵיזֶהוּ מַרְתֵּף. כָּל שֶׁנָּתוּן עִם הַלֶּחֶם בֶּחָצֵר. יֵשׁ מַרְתֵּף שֶׁהוּא כְאוֹצָר וְאוֹצָר שֶׁהוּא כְמַרְתֵּף. מַרְתֵּף שֶׁהוּא בוֹשׁ לוֹכַל בְּתוֹכוֹ הֲרֵי הוּא כְאוֹצָר. וְאוֹצָר שֶׁאֵינוֹ בוֹשׁ לוֹכַל בְּתוֹכוֹ הֲרֵי הוּא כְמַרְתֵּף. יֵשׁ חָצֵר שֶׁהוּא כְמָבוֹי וּמָבוֹי שֶׁהוּא כְחָצֵר. חָצֵר שֶׁהָרַבִּים בּוֹקְעִין בְּתוֹכָהּ הֲרֵי הוּא כְמָבוֹי. וּמָבוֹי שֶׁאֵין הָרַבִּים בּוֹקְעִין בְּתוֹכוֹ הֲרֵי הוּא כְחָצֵר. וְחָשׁ לוֹמַר. שֶׁמָּא הַבְּהֵמִים מַכְנִיסִין לְתוֹכוֹ חָמֵץ. אֵין דֶּרֶךְ הַבְּהֵמִים לִהְיוֹת מַכְנִיסִין לְשָׁם חָמֵץ אֶלָּא מִינֵי מְתִיקָה. שֶׁהֵן בוֹדְקִין הַיַּיִן הַיָּפֶה. הַיּוֹצֵא לְפָרֵשׂ קוֹדֶם שְׁלֹשִׁים יוֹם אֵינוֹ צָרִיךְ לִבְדוֹק. בְּתוֹךְ שְׁלֹשִׁים צָרִיךְ לִבְדוֹק. הָדָא דְתֵימַר בְּשֶׁיֵּשׁ בְּדַעְתּוֹ לַחֲזוֹר. אֲבָל אֵין בְּדַעְתּוֹ לַחֲזוֹר אֲפִילוּ קוֹדֶם לִשְׁלֹשִׁים יוֹם צָרִיךְ לִבְדוֹק. וּבְסָפֵק. אֲבָל בְּוַדַּאי אֲפִילוּ מֵרֹאשׁ הַשָּׁנָה. אָמַר רִבִּי בָּא. וַאֲפִילוּ יֵשׁ בְּדַעְתּוֹ לַחֲזוֹר צָרִיךְ לִבְדוֹק. שֶׁמָּא יִימָּלֵךְ וְלֹא יַחֲזוֹר. הַכֹּל נֶאֱמָנִין עַל בִּיעוּר חָמֵץ. אֲפִילוּ נָשִׁים אֲפִילוּ עֲבָדִים. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעִירָה. לֵית כָּאן אֲפִילוּ נָשִׁים. נָשִׁים עַצְמָן הֵן נֶאֱמָנוֹת. מִפְּנֵי שֶׁהֵן עֲצֵילוֹת וְהֵן בּוֹדְקוֹת כָּל שֶׁהוּא כָּל שֶׁהוּא. כּוּתִים כָּל זְמַן שֶׁעוֹשִׂין מַצָּתָן עִם יִשְׂרָאֵל נֶאֱמָנִין הֵן עַל בִּיעוּר חָמֵץ. אִם אֵינָן עוֹשִׂין מַצָּתָן עִם יִשְׂרָאֵל אֵינָן נֶאֱמָנִים עַל בִּיעוּר חָמֵץ. אָמַר רִבִּי יוֹסֵה. הָדָא דְתֵימַר בַּבָּתִּים. אֲבָל בַּחֲצֵירוֹת חֲשׁוּדִין הֵן. דְּאִינּוּן דָּרְשִׁין לֹא יִמָּצֵא בְּבָתֵּיכֶם. לֹא בַחֲצֵרוֹתֵיכֶם. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. כָּל מִצְוָה שֶׁהַכּוּתִים נוֹהֲגִין בָּהּ הֵם מְדַקְדְּקִין בָּהּ יֹתֵיר מִיִּשְׂרָאֵל. אֲמַר רִבִּי שִׁמְעוֹן. הָדָא דְתֵימַר בָּרִאשׁוֹנָה שֶׁהָיוּ מְשׁוּקָעִין בְּכוּפְרְנֵיהֶן. אֲבָל עַכְשָׁיו שֶׁאֵין לָהֶן לֹא מִצְוָה וְלֹא שְׁיֵרֵי מִצְוָה חֲשׁוּדִין הֵן וּמְקוּלְקָלִין הֵן. שׁוֹאֲלִין בְּהִילְכוֹת הַפֶּסַח בְּפֶסַח. הִילְכוֹת עֲצֶרֶת בָּעֲצֶרֶת. הִילְכוֹת חַג בְּחַג. בְּבֵית וַועַד שׁוֹאֲלִין קוֹדֶם לִשְׁלֹשִׁים יוֹם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. שְׁתֵּי שַׁבָּתוֹת. אַתְיָיא דְרִבִּי יוֹחָנָן כְּרַבָּנִין. וְדַחֲבֵרַיָיא כְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אָמַר רִבִּי יוֹחָנָן. טַעֲמוֹן דְּרַבָּנִין. שֶׁכֵּן מֹשֶׁה עוֹמֵד בַּפֶּסַח רִאשׁוֹן וְאוֹמֵר לָהֶן הִילְכוֹת הַפֶּסַח הַשֵּׁינִי. וְדַחֲבֵרַיָיא כְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. שֶׁכֵּן מֹשֶׁה עוֹמֵד בַּרֹאשׁ חוֹדֶשׁ וְאוֹמֵר לָהֶם הִילְכוֹת הַפֶּסַח. כְּמָה אָמְרוּ שְׁתֵּי שׁוּרוֹת בַּמַּרְתֵּף וכו׳. רַב חוּנָה בְשֵׁם רַב. קוֹלְפוֹ כְמִין גַּם. תַּנֵּי בַּר קַפָּרָא. קוֹלְפוֹ כְמִין שְׁנֵי גַּמִּין. הָיָה נָתוּן בְּאֶמְצַע הַבַּיִת. עַל דַּעְתֵּיהּ דְּרַב חוּנָא מַפְשִׁיטוֹ חָלוּק אֶחָד. עַל דַּעְתֵּיהּ דְּבַר קַפָּרָא מַפְשִׁיטוֹ שְׂנֵי חֲלָקוֹת. הָיָה עָשׂוּי מַדְרֵיגוֹת מַדְרֵיגוֹת. קוֹלְפוֹ גַּמִּים גַּמִּים. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם חִזְקִיָּה. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. שׁוּרָה הַחִיצוֹנָה הִיא הָעֶלְיוֹנָה הָרוֹאָה אֶת הַפֶּתַח וְאֶת הַקּוֹרָה. שֶׁלִּפְנִים מִמֶּנָּה. תַּנֵּי. שֶׁלְּמַטָּה מִמֶּנָּה. הֲווֹן בָּעֵיי מֵימַר. מָאן דְּאָמַר. שֶׁלִּפְנִים הִימֶּינָּה. כָּל שֶׁכֵּן שֶׁלְּמַטָּה הִימֶּינָּה. מָאן דָּמַר. שֶׁלְּמַטָּה הִימֶּינָּה. הָא לִפְנִים הִימֶּינָּה לֹא. נִשְׁתַּמֵּשׁ בַּחֲצִי שׁוּרָה. פְּשִׁיטָא. אוֹתָהּ שֶׁנִּשְׁתַּמֵּשׁ יֵשׁ לָהּ שֶׁלִּפְנִים מִמֶּנָּה וְשֶׁלְּמַטָּה מִמֶּנָּה. אוֹתָהּ שֶׁלֹּא נִשְׁתַּמֵּשׁ בָּהּ יֵשׁ לָהּ שֶׁלִּפְנִים מִמֶּנָּה וְשֶׁלְּמַטָּה מִמֶּנָּה. הָדָא דְתֵימַר. בִּמְחוֹלְלוֹת. אֲבָל בָּאֲפוּצוֹת מַעֲבִיר עֲלֵיהֶן אֶת [הַנֵּר וְדַיוֹ.] הָדָא אָמְרָה שֶׁחָשׁוּ לִנְפִילָה. אָמַר רִבִּי פִינְחָס דְּיָפוֹ. אֲנִי אוֹמֵר. בְּשָׁעָה שֶׁסִּידְרָן הִכְנִיס שָׁם חָמֵץ.

MISHNAH: At nightfall of the Fourteenth one checks leavened matter by candle light. A place into which no leavened matter is introduced does not need checking. And where did they say two rows in the cellar? A place where one introduces leavened matter. The House of Shammai are saying two rows in the front of the entire cellar, but the House of Hillel are saying the outermost two rows which are the uppermost. HALAKHAH: “At nightfall of the fourteenth,” etc. It is written 12:17–18 . : You shall guard the mazzot, because on this same day I took out your multitudes from the Land of Egypt. On the first, on the fourteenth of the month, in the evening, you shall eat mazzot, etc. Where do we hold? Does it mean on the first month, or on the first day of the holidays? ? If for eating mazzah, is it not already written, seven days you shall eat mazzot . 12:15 . ? Or if to say that one starts on the Fourteenth, is it not written, until the twenty-first of the month 12:17–18 . ? But if it is not needed as a reference to the eating of mazzah, take it as a reference to the elimination of leavened matter No calendar date has been given. One could read v. 17 to state that mazzot have to be eaten and leavened matter eliminated on the 14 th . This is impossible since the same verse states that the seventh day is the 21 st . Therefore the obligation to eat mazzot starts in the evening preceding the 15 th . Since it is accepted doctrine that the calendar day starts at nightfall of the preceding night, the reference to the 14 th cannot possibly refer to eating, but must give the date of the elimination of leavened matter for which the search in the preceding night is a preparation. . Why by candlelight? Rebbi Samuel bar Rav Isaac said, because a candle permits checking everywhere. Why in the night? Rebbi Yose said, because checking with a candle is exact only during night time. Rebbi Mana did not say so: And guard this day for your generations as an eternal law 12:17–18 . , see to it that day and night be guarded. Then should one not start on the Thirteenth that day and night be guarded? He also agrees with the statement of Rebbi Yose. Then should one start in the evening of the Thirteenth? If so, he could even check on the beginning of the month. Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: May one check by the light of torches? What is his problem? Because their light is unsteady. Rebbi Samuel bar Rav Isaac is consistent since Rebbi Samuel bar Rav Isaac said, because a candle permits checking everywhere. [ 1:1 ; corrector’s addition. Even though it is not proof of the matter, it is an allusion to the matter: It shall be on that day that I shall search Jerusalem by candles 1:12 , Babli 7b–8a . . But some want to say,] one can understand it from the following: A candle of the Eternal is a person’s soul, it searches all rooms of the body . 20:27 , Babli 7b–8a . . Rebbi Yose said, the Mishnah implies that checking during daytime is called checking, as we have stated: “Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the Fourteenth, and at the moment of elimination.” Not only Rebbi Jehudah but even the rabbis, as we have stated: “If he did not check at nightfall of the Fourteenth he shall check on the Fourteenth.” Is it obligatory to check by candlelight? Let us hear from the following “One checks neither by sunlight, nor by moonlight, nor by starlight, but by candlelight.” One understands “neither by moonlight, nor by starlight,” but “neither by sunlight”? Is there any sun in the night? This implies, even during daytime one has to check by candlelight; not only in a house without light, but even in a house which has light, even during daytime, it is necessary to check by candlelight. May one check dark passages purposely by candlelight? The words of the rabbis imply that not as it radiates at night it radiates during the day, 31:12 , a much better text. As given here, the story is Babylonian and there is no reason why they should be fleeing, and why the earth under the place (under the open sky) where the twice-yearly assembly of scholars was held should have been tunnelled. In Gen. rabba the name is Rebbi Huna, the place is Tiberias, and they were hiding from soldiers. as Rav Huna said, when we were fleeing to these catacombs of the great assembly they were lighting candles for us. When they were faint, we knew that it was day; when they were bright we knew that it was night. This parallels what Rebbi Aḥawa bar Ze`ira “R. Phineas in the name of R. Zeˋira”. In the Babli Sanhedrin 108b is a similar statement of R. Joḥanan. said, when Noah entered the Ark he brought with him precious stones and pearls. When they were dull, he knew that it was daytime; when they were shiny he knew that it was nighttime.Why? There are animals eating at daytime and there are animals eating at nighttime. But is there not written, make a skylight to the ark 6:16 . ? Following him who said that the stars were not operative in the year of the flood 25:2 , interpretation of Gen. 8:22 . . Rebbi Jeremiah asked: Do synagogues and houses of study need checking? What is his problem? Since one brings 70b ) or grapes and bread ( Yerushalmi Berakhot 6:4, Note 149 ). there for intercalations #105) and the Frankfurt ms. of Or zarua II §453, עיבריות. Even the word spelled with א is interpreted as if written with ע, “intercalations”; J. N. Epstein, Tarbiz 5 (1933–34) p. 263. In the printed editions of the Yerushalmi, following a correction on the margin of the ms., “on Sabbaths” (cf. R. Nissim loc. cit., p. 34). and on the days of the New Moon. It should be obvious for him, but what really is his problem? Since they are very well illuminated, may one check them purposely during daytime by candlelight? Rebbi Yose asked: The courtyards in Jerusalem where one eats the bread of thanksgiving offerings 7:13 . and the wafers of a nazir at the fulfillment of his vow, Num. 6:15 . These are unleavened. , do they need checking? Are they not checked anyhow for leftovers7:17 ), every day of the year these localities are treated the way every other dwelling is treated on Passover Eve. ? It should be parallel to what Rebbi Zachariah the son-in-law of Rebbi Levi stated: A menstruating woman washes her hair and combs her body in water. Therefore it is imperative that not two hairs cling together; before immersion she has to make sure that this does not happen. . A priestly woman does not wash her hair and comb 1:1, Note 3 ). Therefore washing the hair is not necessary. Quoted Tosaphot Niddah 66b . . A menstruating priestly woman washes her hair and combs, not to differentiate between one menstruating woman and another. So also here, not to differentiate between elimination and elimination. Rabbi Gamliel bar Inyany stated before Rebbi Mana: A menstruating woman who interrupts for seven days washes her hair and combs. A priestly woman who immerses herself every day does not wash her hair and comb for the period of her impurity. The statement which exempts her from washing her hair applies only to pure priestly women. . He told him, it is necessary for one who watches one day for a day 4:1 Note 3 ) is not available to the priestly woman. It is rabbinic doctrine that after one menstruation, the next is possible only after 11 days.(Mishnah Niddah 4:7). If she loses blood on one of these days, she does not follow the rules of niddah but those of zavah. For the first two occurrences in one period she is impure only for 24 hours. The statement about the impure priestly woman is needed to decree that even an interruption of one day without immersion triggers the obligation of washing the hair. . “Holes in the house, the upper and the lower ones, and the veranda, and the ditch, and the upper floor, and the roof of the olive press, and the roof of the tower, the storage room of straw, and the cattle stable, and the storage room of wood, and the storage room of provisions, wine storage, and oil storage, and produce storage, do not need checking.” One understands the upper ones. The lower ones? Does this mean that they did not worry about things falling down? Rebbi Yose said, explain it if both were close to the wall, whether higher than ten or lower than ten [hand-breadths] §433; it does not make any sense since 10 hand-breadths is a height very accessible to all uses. The statement is rejected by all authorities who quote it. . Did we not state “the ditch”? Does this not mean that they did not worry about things falling down? The toddler is afraid to go there. But should one not be afraid that leavened matter rolled there? Explain it by a ditch which has a rim. “And the roof of the olive press, and the roof of the tower.” That is, if they are three hand-breadths high; but if they are not three hand-breadths high they are like ground. And if they were not used for leavened matter, but if they were used for leavened matter even if it is very high it needs checking. Rebbi Mana said, this is correct. Would we say that this papyrus scaffold which is very high should not need checking 14(15):3 mentions an instrument used to remove bread from the papyrus scaffold where it is stored. Cf. Kilaim 6:3 Note 38 . ? It was stated: “Rabban Simeon ben Gamliel says, a couch which was separated in the house but wood and stones are stored under it, one checks at the outside but does not have to check on the inside.” Because wood and stones are stored under it, but if no wood and stones are stored under it, one has to check on the inside. Does this mean that they did (not) worry about things falling down? I am saying that (a child exerted himself and) [an unruly child] brought leavened matter there. A wine cellar needs checking, an oil cellar does not need checking. What is the difference between wine and oil? Wine has no staying power, oil has staying power. Storage, whether of wine or oil, does not need checking. What is a cellar? Anything used with bread in the courtyard. There exists a cellar which is like storage and storage which is like a cellar. A cellar in which he is ashamed to eat is like storage; storage where he is not ashamed to eat is like a cellar. 7:7, Notes 71–72 . There is a courtyard which is like an alley and an alley which is like a courtyard. A courtyard which is used by the public is like an alley, and an alley which is not used by the public is like a courtyard. But should one not be afraid that animal drivers introduce leavened matter into it? Animal drivers usually do not introduce leavened matter into it but sweets since they help in checking the quality of the wine. “If somebody leaves to travel by sea, before thirty days he does not have to check; within thirty [days] he has to check”. That is to say, if he intends to return. But if he does not intend to return, even before thirty days he has to check. If there is a doubt; but if it is certain then even from New Year’s Day. Rebbi Abba said, but even if he intends to return he has to check, maybe he will change his mind and not return. Everybody is trustworthy about elimination of leavened matter, even women, even slaves. Rebbi Jeremiah in the name of Rebbi Ze`ira: There is no “even” women. Women intrinsically are trustworthy; since they are slow they check everything very carefully. Samaritans any time when they prepare their mazzah with Jews are trustworthy about checking for leavened matter; if they do not prepare their mazzah with Jews they are not trustworthy about checking for leavened matter. Rebbi Yose said, this means in the houses, but they are suspect in courtyards since they explain that it should not be found in your houses, 12:19 . does not apply to your courtyards. It was stated: 10a , Qiddushin 76a , Ḥulin 4a . Rabban Simeon ben Gamliel says, any commandment which the Samaritans keep they are much more exact with them than Jews. Rebbi Simeon 5:4, p. 447). said, that means earlier when they were concentrated in their villages. But today, when they have no commandments nor remainders of commandments they are suspect and degenerate. One asks about practices of Passover at Passover, practices of Pentecost at Pentecost, practices of Tabernacles at Tabernacles 4a . Sifry Num. 66. . In the House of Assembly one asks thirty days in advance; Rabban Simeon ben Gamliel says, two weeks 6a . . The statement of Rebbi Joḥanan follows the rabbis, that of the colleagues Rabban Simeon ben Gamliel. Rebbi Joḥanan said, the reason of the rabbis, because Moses stands on the First Passover and explains to them the rules of Second Passover9:9–14 . . That of the colleagues follows Rabban Simeon ben Gamliel, because Moses stands on the day of the New Moon and explains to them the rules of Passover 71 9:1–4 . . “Where did they say two rows in the cellar,” etc. Rav Huna in the name of Rav: He peels it like a Gamma. Bar Qappara stated, he peels it like two Gamma. If it was situated in the middle of the room. In the opinion of Rav Huna he strips it of one garment, in the opinion of Bar Qappara he strips it of two garments. If it was built in steps, he strips it by many Gamma. Rebbi Jacob bar Aḥa in the name of Ḥizqiah: Simeon bar Abba in the name of Rebbi Joḥanan. The outermost row which is the uppermost which sees both door and beam of the roof, [and] the one inside of it. It was stated: the one below it. They wanted to say that he who says, the one inside of it, so much more that one below it. He who says, the one below it, therefore not the one inside of it. If half a row was used, it is obvious that what was used has inside of it and below it. That which was not used has inside of it and below it. That is to say, if they are spaced 10:5 , amphoras are spaced if on two opposite sides there is one hand-breadth of free space. . But if they are tightly packed he passes the light over them and it is enough. Does this mean that they did worry about things falling down? Rebbi Phineas from Yafo said, I am saying that the servant introduced leavened matter when he placed them.

אֵין חוֹשְׁשִׁין שֶׁמָּא גֵרְרָה חוּלְדָּה מִבַּיִת לְבַיִת וּמִמָּקוֹם לְמָקוֹם אִם כֵּן מֵחָצֵר לְחָצֵר וּמֵעִיר לְעִיר אֵין לַדָּבָר סוֹף: אֵין חוֹשְׁשִׁין כול׳. אָמַר רִבִּי יוֹנָה. הָכֵין צוֹרְכָה מַתְנֵי. מֵעִיר לְעִיר וּמֵחָצֵר לְחָצֵר מִמָּקוֹם לְמָקוֹם וּמִבַּיִת לְבַיִת. אִם חוֹשֵׁשׁ אַתְּ מֵעִיר לְעִיר אַתְּ חוֹשֵׁשׁ מֵחָצֵר לְחָצֵר. אִם חוֹשֵׁשׁ אַתְּ מֵחָצֵר לְחָצֵר חוֹשֵׁשׁ אַתְּ מִמָּקוֹם לְמָקוֹם. אִם חוֹשֵׁשׁ אַתְּ מִמָּקוֹם לְמָקוֹם אַתְּ חוֹשֵׁשׁ מִבַּיִת לְבַיִת. אָמַר רִבִּי יוֹסֵה. אֲפִילוּ כְמַתְנִיתָא אַתְיָא הִיא. אֵין חוֹשְׁשִׁין שֶׁמָּא גֵרְרָה חוּלְדָּה מִבַּיִת לְבַיִת וּמִמָּקוֹם לְמָקוֹם אִם כֵּן מֵחָצֵר לְחָצֵר וּמֵעִיר לְעִיר אֵין לַדָּבָר סוֹף. שֶׁאִם מִבַּיִת לְבַיִת אֵי אַתָּה חוֹשֵׁשׁ אַתְּ לֹא כָל שֶׁכֵּן מִמָּקוֹם לְמָקוֹם. אִם מִמָּקוֹם לְמָקוֹם אֵי אַתְּ חוֹשֵׁשׁ לֹא כָל שֶׁכֵּן מֵחָצֵר לְחָצֵר. אִם מֵחָצֵר לְחָצֵר אֵי אַתְּ חוֹשֵׁשׁ לֹא כָל שֶׁכֵּן מֵעִיר לְעִיר. יְכוֹלִין הֵן כָּל יִשְׂרָאֵל לִבָדוֹק חָמֵיצָן כְּאַחַת.

MISHNAH: One does not suspect that a mole dragged it from room to room or from place to place; if that were the case, also from courtyard to courtyard and from town to town without end. HALAKHAH: “One does not suspect,” etc. Rebbi Jonah said, so the Mishnah should have been stated: From town to town and from courtyard to courtyard, from place to place and from room to room. If you suspect from town to town, you will suspect from courtyard to courtyard. If you suspect from courtyard to courtyard, you will suspect from place to place. If you suspect from place to place, you will suspect from room to room. Rebbi Yose said, even following the Mishnah it is correct. “One does not suspect that a mole pulled it from room to room or from place to place; if that were the case, also from courtyard to courtyard and from town to town without end.” For if you do not suspect from room to room, not so much more you suspect from place to place? If you do not suspect from place to place, not so much more from courtyard to courtyard? If you do not suspect from courtyard to courtyard, not so much more from town to town? All of Israel can check their leavened matter together.

רִבִּי יְהוּדָה אוֹמֵר בּוֹדְקִין אוֹר אַרְבָּעָה עָשָׂר וְאַרְבָּעָה עָשָׂר בְּשַׁחֲרִית וּבִשְׁעַת הַבִּעוּר. וַחֲכָמִים אוֹמְרִים לֹא בָדַק אוֹר אַרְבָּעָה עָשָׂר יִבְדּוֹק בְּאַרְבָּעָה עָשָׂר. אִם לֹא בָדַק בְּאַרְבָּעָה עָשָׂר יִבְדּוֹק בְּתוֹךְ הַמּוֹעֵד. לֹא בָדַק בְּתוֹךְ הַמּוֹעֵד יִבְדּוֹק לְאַחַר הַמּוֹעֵד. וּמַה שֶּׁהוּא מְשַׁיֵיר יַנִּיחֶנּוּ בְצִינְעָה כְּדֵי שֶׁלֹּא יְהֵא צָרִיךְ בְְְּּּדִיקָה אַחֲרָיו: רִבִּי יְהוּדָה אוֹמֵר כול׳. אָמַר רִבִּי יוֹחָנָן. טַעֲמֵיהּ דְּרִבִּי יוּדָה כְּנֶגֶד שְׁלֹשָׁה פְעָמִים שֶׁכָּתוּב בַּתּוֹרָה לֹא יֵ‍רָאֶה לְךָ שְׂאוֹר. וְהָכְתִיב תַּשְׁבִּיתוּ שְּׂאוֹר מִבָּתֵּיכֶם. בַּעֲשֵׂה הוּא. וְהָא כְתִיב שִׁבְעַת יָמִים שְׂאוֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם. אָמַר רִבִּי יוֹסֵה. מִכֵּיוָן שֶׁזֶּה צָרִיךְ לָזֶה וְזֶה צָרִיךְ לָזֶה כְּמִי שֶׁכּוּלָּן אֶחָד. לֹא יֵ‍רָאֶה לְךָ. הָיִיתִי אוֹמֵר. הִפְקִיד אֶצְלוֹ יְהֵא מוּתָּר. תַּלְמוּד לוֹמַר לֹא יִמָּצֵא בְּבָתֵּיכֶם. אִי לֹא יִמָּצֵא בְּבָתֵּיכֶם הָיִיתִי אוֹמֵר. יִיחַד לֹו בָיִת יְהֵא אָסוּר. תַּלְמוּד לוֹמַר לֹא יֵ‍רָאֶה לְךָ. הָא כֵיצַד. הִפְקִיד אֶצְלוֹ אָסוּר. יִיחַד לוֹ בָיִת מוּתָּר. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. דְּתַנֵּי. רִבִּי יוּדָה אוֹמֵר. בּוֹדְקִין אוֹר לְאַרְבָּעָה עָשָׂר. וּבְאַרְבָּעָה עָשָׂר בְּשַׁחֲרִית. וּבִשְׁעַת הַבִּיעוּר. וַחֲכָמִים אוֹמְרִים. אִם לֹא בָדַק אוֹר לְאַרְבָּעָה עָשָׂר יִבְדּוֹק בְּאַרְבָּעָה עָשָׂר. צָרִיךְ לִבְדּוֹק שְׁלֹשָׁה פְעָמִים. מָה אִם בְּשָׁעָה שֶׁלֹּא הִגִּיעַ זְמַן בִּיעוּרוֹ אַתְּ אָמַר. צָרִיךְ לִבְדּוֹק שְׁלשָׁה פְעָמִים. בְּשָׁעָה שֶׁהִגִּיעַ זְמַן בִּעוּרוֹ לֹא כָל שֶׁכֵּן. (לֹא צוֹרְכָה דְלֹא. לֹא בָדַק בְּאַרְבָּעָה עָשָׂר יִבְדּוֹֹק בְּמוֹעֵד. צָרִיךְ לִבְדּוֹק שְׁלשָׁה פְעָמִים. מָה אִם בְּשָׁעָה שֶׁלֹּא הִגִּיעַ זְמַן בִּיעוּרוֹ אַתְּ אָמַר. צָרִיךְ לִבְדּוֹק שְׁלשָׁה פְעָמִים. בִּזְמַן שֶׁהִגִּיעַ זְמַן בִּיעוּרוֹ לֹא כָל שֶׁכֵּן.) לֹא צוֹרְכָה דְלֹא. אִם לֹא בָדַק בְּתוֹךְ הַמּוֹעֵד יִבְדּוֹק לְאַחַר הַמּוֹעֵד. וּמַה שֶּׁהוּא מְשַׁיֵיר יַנִּיחֶינּוּ בְצִינְעָה כְּדֵי שֶׁלֹּא יְהֵא צָרִיךְ בְּדִיקָה אַחֲרָיו. כֵּיצַד הוּא עוֹשֶׂה. כּוֹפֶה עָלָיו כֶּלִי. כָּפָה עָלָיו כֶּלִי וְלֹא מְצָאוֹ. אֲנִי אוֹמֵר יָד נְטַלְּתוֹ. לֹא כָפָה עָלָיו כֶּלִי וְלֹא מְצָאוֹ. אוֹתוֹ הַבָּיִת צָרִיךְ בְּדִיקָה. אוֹ שְׁאָר כָּל הַבָּתִּים לֹא יְהוּ צְרִיכִין בְּדִיקָה. נִישְׁמְעִינָהּ מִן הָדָא. אָבַד כְּזַיִת מִן הַמֵּת בַּבָּיִת. בִּקְשׁוֹ וְלֹא מְצָאוֹ. הַבָּיִת טָהוֹר. לִכְשֶׁיִימָּצֵא. הַבָּיִת טָמֵא לְמַפְרֵעַ. הָדָא יָלְפָה מִן הַהִיא. וְהַהִיא יָלְפָא מִן הָדָא. הָדָא יָלְפָא מִן הַהִיא. הִיא אִיבֵּד הִיא הִינִּיחַ. וְהַהִיא יָלְפָה מִן הָדָא. אֵין לָךְ צָרִיךְ בְּדִיקָה אֶלָּא אוֹתוֹ הַבָּיִת בִּלְבַד. וּכְרִבִּי יוּדָה אֲפִילוּ אוֹתוֹ הַבָּיִת לֹא יְהֵא צָרִיךְ בְּדִיקָה. נִישְׁמְעִינָיהּ מִן הָדָא. אָמַר רִבִּי יוּדָה. מַעֲשֶׂה בְשִׁפְחָתוֹ שֶׁלְמִסִּיק אֶחָד בְּרִימוֹן שֶׁהִשְׁלִיכָה נֶפֶל אֶחָד לְבוֹר. וּבָא כֹהֵן אֶחָד וְהֵצִיץ לֵידַע מַה שֶׁהִשְׁלִיכָה. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְטִיהֲרוּ. שֶׁדֶּרֶךְ חוּלְדָה וּבַרְדְּלֵיס לִהְיוֹת גּוֹרְרִין אוֹתוֹ. רַצָּה הִיא אַחַר הַבָּשָׂר. וְאֵינָהּ רַצָּה אַחַר הַפַּת. וַאֲפִילוּ תֵימַר. רַצָּה הִיא אַחַר הַבָּשָׂר וְאַחַר הַפַּת. בָּשָׂר גּוֹרֶרֶת וְאוֹכֶלֶת. פַּת גּוֹרֶרֶת וּמֶנַחַת. רַבֵּנִין דְּקַיְסָרִין בְּשֵׁם רִבִּי אַבָּהוּ. אֵין חוֹשְׁשִׁין שֶׁמָּא גֵרְרָה חוּלְדָּה. וּכְרִבִּי יוּדָה חוֹשְׁשִׁין.

MISHNAH: Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the mourning of the Fourteenth, and at the time of elimination. But the Sages say, he who did not check at nightfall of the Fourteenth has to check on the Fourteenth; he who did not check on the Fourteenth has to check on the holiday. He who did not check on the holiday has to check after the holiday. And what he leaves he should deposit at a guarded place so that he would not be obligated to repeat checking. HALAKHAH: “Rebbi Jehudah says,” etc. Rebbi Joḥanan said, the reason of Rebbi Jehudah, corresponding to the three times that in the Torah is written, leavening shall not be seen as yours . 13:7 , once in Deut. 16:4 . . But is it not written. 12:15 . , you shall remove leavening from your houses? That is a positive commandment. But is it not written. 12:19 . , for seven days leavening shall not be found in your houses? Rebbi Yose said, since they are mutually needed, they are as one. It should not be seen as yours, I would have said, if somebody deposited with him it should be permitted. The verse says, it shall not be found in your houses. If it shall not be found in your houses, if he gave him a separate place it should be forbidden. The verse says, it shall not be seen as yours. How is this? If he deposited with him it is forbidden; if he gave him a separate place it is permitted. The argument of Rebbi Jehudah seems inverted. As we have stated, “Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the mourning of the Fourteenth, and at the time of elimination 12:17–18 . . But the Sages say, if he did not check at nightfall of the Fourteenth, he has to check on the Fourteenth.” Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more? (No, it need not be so. If he did not check on the Fourteenth, he has to check on the holiday. Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more?) No, it need not be so. If he did not check on the holiday, he has to check after the holiday. “And what he leaves he should deposit at a guarded place so that he would not be obligated to repeat checking.” What does he do? He covers it with a vessel. If he covered it with a vessel but did not find it. I am saying that a hand took it. If he did not cover it with a vessel and did not find it, this house needs checking. Or the other houses would not need checking? Let us hear from the following 3:5 . : “If the volume of an olive from a cadaver was lost in a house; it was searched but not found. The house is pure; if it will be found, the house is retroactively impure.” This can teach about that and that can teach about this. This can teach about that, there is no difference between “was lost” and “what he leaves”. And that can teach about this, only this house needs to be checked. Following Rebbi Jehudah even this house should not need to be checked, as we may hear from the following: 16:13 . “Rebbi Jehudah said, it happened that the slave girl of a discharged veteran cf. Bava qamma 10:6, Notes 60 . at Rimmon threw a still birth into a cistern. A Cohen came and looked to know what she had thrown down. The case came before the Sages and they declared him pure for moles and martens usually drag it away.” It runs after flesh, it does not run after bread. And even if you are saying that it runs after flesh and bread, it drags away flesh and eats it; it drags away bread and stores it. The rabbis of Caesarea in the name of Rebbi Abbahu: One does not suspect that a mole dragged it, but following Rebbi Jehudah one suspects it.

רִבִּי מֵאִיר אוֹמֵר אוֹכְלִין כָּל חָמֵשׁ וְשׂוֹרְפִין בִּתְחִילַּת שֵׁשׁ. רִבִּי יְהוּדָה אוֹמֵר אוֹכְלִין כָּל אַרְבַּע וְתוֹלִין כָּל חָמֵשׁ וְשׂוֹרְפִין בִּתְחִילַּת שֵׁשׁ: רִבִּי מֵאִיר אוֹמֵר אוֹכְלִין כָּל חָמֵשׁ כול׳. רִבִּי מֵאִיר אוֹמֵר. מִשֵּׁשׁ שָׁעוֹת וּלְמַעֲלָן מִדִּבְרֵיהֶן. רִבִּי יוּדָה אוֹמֵר. מִשֵּׁשׁ שָׁעוֹת וּלְמַעֲלָן מִדִּבְרֵי תוֹרָה. מַה טַעֲמָא דְרִבִּי מֵאִיר. אַךְ בַּיּוֹם הָרִאשׁוֹן. זֶה חֲמִשָּׁה עָשָׂר. יָכוֹל מִשֶּׁתֶּחְשָׁךְ. תַּלְמוּד לוֹמַר אַךְ. הָא כֵיצַד. תֶּן לוֹ לִפְנֵי שְׁקִיעַת הַחַמָּה שָׁעָה אַחַת. מַה טַעֲמָא דְרִבִּי יוּדָה. אַךְ בַּיּוֹם הָרִאשׁוֹן. זֶה אַרְבָּעָה עָשָׂר. יָכוֹל כָּל הַיּוֹם כּוּלּוֹ. תַּלְמוּד לוֹמַר אַךְ. הָא כֵיצַד. חֲלוֹק אֶת הַיּוֹם חֶצְיוֹ לְחָמֵץ וְחֶצְיוֹ לְמַצָּה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי מֵאִיר. תַּמָּן הוּא אָמַר. אַךְ לְרַבּוֹת. וְהָכָא הוּא אָמַר. אַךְ לָמָעֵט. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְודַּוּמָא. מִיעֲטוֹ שֶׁאֵינוֹ בְחָמֵץ. רִבִּי מֵאִיר אוֹמֵר. לֹא תֹאכַל עָלָיו חָמֵץ. עַל אֲכִילָתוֹ. רִבִּי יוּדָה אוֹמֵר. לֹא תֹאכַל עָלָיו חָמֵץ. עַל עֲשִׂיָיתוֹ. רִבִּי יוּדָה אִית לֵיהּ [עֲשֵׂה וְלֹא תַעֲשֶׂה עַל אֲכִילָתוֹ. עֲשֵׂה וְלֹא תַעֲשֶׂה עַל בִּיעוּרוֹ. עֲשֵׂה עַל אֲכִילָתוֹ. שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת. וְלֹא חָמֶץ. כָּל לֹא תַעֲשֶׂה שֶׁהוּא בָא מִכֹּחַ עֲשֵׂה. עֲשֵׂה. לֹא תַעֲשֶׂה עַל אֲכִילָתוֹ. לֹא תֹאכַל עָלָיו חָמֵץ. עֲשֵׂה עַל בִּיעוּרוֹ. תַּשְׁבִּיתוּ שְׂאוֹר. לֹא תַעֲשֶׂה עַל בִּיעוּרוֹ. שִׁבְעַת יָמִים שְׂאוֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם. הָא רִבִּי מֵאִיר אוֹמֵר. מִשֵּׁשׁ שָׁעוֹת וּלְמַעֲלָה מִדִּבְרֵיהֶן. שְׁבִיעִית אֲסוּרָה מִשּׁוּם גָּדֵר. שִׁשִּׁית לָמָּה. מִשּׁוּם גָּדֵר. וְיֵשׁ גָּדֵר לְגָדֵר. אֶלָּא שָׁעָה שִׁשִּׁית מִתְחַלֶּפֶת בַשְּׁבִיעִית. הָא רִבִּי יְהוּדָה אוֹמֵר. מֵחָמֵשׁ וּלְמַעֲלָה מִדִּבְרֵיהֶן שִׁשִּׁית אֲסוּרָה מִשּׁוּם גָּדֵר. חֲמִישִּׁית לָמָּה. מִשּׁוּם גָּדֵר. וְיֵשׁ גָּדֵר לְגָדֵר. אֶלָּא שֶׁחֲמִישִּׁית מִתְחַלֶּפֶת בַשְּׁבִיעִית. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי יְהוּדָה. תַּמָּן הוּא אָמַר. אֵין חֲמִישִּׁית מִתְחַלֶּפֶת בַּשְּׁבִיעִית. אָמַר רִבִּי יוֹסֵי. תַּמָּן הַדָּבָר מָסוּר לְבֵית דִּין. וּבֵית דִּין זְרִיזִין הֵן. בְּרַם הָכָא הַדָּבָר מָסוּר לַנָּשִׁים. וְהַנָּשִׁים עֲצֵילוֹת הֵן. אָמַר רִבִּי יוֹסֵי בֵּרִבִּי בּוּן. תַּמָּן תְּחִילַּת חֲמִישִּׁית סוֹף שְׁבִיעִית. בְּרַם הָכָא סוֹף חֲמִישִּׁית תְּחִילַּת שְׁבִיעִית. וְתַנֵּי כֵן. שֶׁבַּתְּחִילַּת חָמֵשׁ חַמָּה בַמִּזְרָח וְסוֹף שָׁעָה חַמָּה בַמַּעֲרָב. לְעוֹלָם אֵין הַחַמָּה נוֹטָה לְמַעֲרָב אֶלָּא בְסוֹף שֶׁבַע.] רַב אָמַר. דִּבְרֵי רִבִּי מֵאִיר. הַמְקַדֵּשׁ בְּחָמֵץ מִשֵׁשׁ שָׁעוֹת וּלְמַעֲלָן לֹא עָשָׂה כְלוּם. אָמַר רִבִּי חוּנָה. וְיֵאוּת. אִילּוּ חִטִּים קוֹרְטֻבָּנִיוֹת בַּמִּדִבָּר דִּילְמָא טָבָן אִינִין בְמוֹעֲדָא כָלוּם. חַד בַּר נַשׁ אַפְקִיד דִיסִיקִיָא דְּפִיסְתָּא גַּבֵּי רִבִּי חִיָיה רוּבָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. יוֹחָנָן חִיקוֹקִיָא הֲוָה. אֲתַא שְׁאַל לְרִבִּי. אֲמַר לֵיהּ. תִּימָּכֵר עַל פִּי בֵּית דִּין בִּשְׁעַת הַבִּיעוּר. חַד בַּר נַשׁ אַפְקִיד גַּרְבָּא דְכוּתְחָא גַּבֵּי רַב חִיָיה בַּר אַשִׁי. אֲתַא שְׁאַל לְרַב. אֲמַר לֵיהּ. יִמָּכֵר עַל פִּי בֵּית דִּין בִּשְׁעַת הַבִּיעוּר. הֵיי דָנוֹ שְׁעַת הַבִּיעוּר. רִבִּי יִרְמְיָה אָמַר. בְּשַׁחֲרִית. רִבִּי בָּא אָמַר. חֲמִישִּׁית כְּרִבִּי יוּדָה. אָמַר רִבִּי יוֹסֵה. יְאוּת אָמַר רִבִּי יִרְמְיָה. כְּלוּם אָמְרוּ לִיגַּע בָּהֶן לְמוֹכְרָן לֹא מִפְּנֵי הָשֵׁב אֲבֵידָה לַבְּעָלִים. חֲמִישִּׁית כְּרִבִּי יוּדָה לֹא טָבָה כְלוּם. חֲבֵרַיָּיא אָמְרִין. חֲמִישִּׁית כְּרִבִּי יוּדָה הִקְדִּישׁוֹ מוּקְדָּשׁ. עֲשָׂאוֹ תְרוּמָה אֵינָהּ תְּרוּמָה. הִקְדִּישׁוֹ מוּקְדָּשׁ. הֶקְדֵּשׁ דָּמִים. עֲשָׂאוֹ תְרוּמָה אֵינָהּ תְּרוּמָה. שֶׁלֹּא נִיתְנָה תְרוּמָה אֶלָּא לַאֲכִילָה בִּלְבַד. אֲמַר לוֹן רִבִּי יוֹסֵי. לָא מִסְתַּבְּרָא דְלָא חִילּוּפִּין. הִקְדִּישׁוֹ אֵינוֹ מוּקְדָּשׁ. עֲשָׂאוֹ תְרוּמָה הֲרֵי זוֹ תְרוּמָה. הִקְדִּישׁוֹ אֵינוֹ מוּקְדָּשׁ. שֶׁאֵין פּוֹדִין אֶת הַקֳּדָשִׁים לְהַאֲכִילָן לִכְלָבִים. עֲשָׂאוֹ תְרוּמָה הֲרֵי זוֹ תְרוּמָה. טְהוֹרָה הִיא דְּבַר תּוֹרָה. אַתְּ הוּא שֶׁגָּזַרְתָּה עָלֶיהָ שְׂרֵיפָה.

MISHNAH: Rebbi Meïr says, one eats all during the fifth [hour] and burns at the start of the sixth. Rebbi Jehudah says, one eats the entire fourth [hour], suspends during the fifths, and burns at the start of the sixth. HALAKHAH: “Rebbi Meïr says, one eats all during the fifth [hour],” etc. 5:3 where in general it is agreed that in a criminal case where it is necessary to determine the time of an alleged crime a difference of two hours in the testimony of different witnesses invalidates the testimonies; R. Jehudah applies this also to noontime but the anonymous Tanna (supposed to be R. Meïr) disagrees and allows discrepancies up to two hours in this case. The scribe of the Leiden ms., after the text translated here in the first 5 sentences, wrote: “one repeats from Sanhedrin until the sun never starts setting’.” The corrector who prepared the ms. for the Venice printer added the omitted portion; his text differs from Sanhedrin by both an addition and a lacuna. It is impossible to decide whether the corrector’s text be copied from a different ms. or represents the corrector’s emendations of the Sanhedrin text. In neither text is the use of references “here” and “there” (either Pesaḥim or Sanhedrin) completely consistent. Rebbi Meïr says, from noontime on it is from their words; Rebbi Jehudah says, from noontime on it is biblical. What is Rebbi Meïr’s reason? Only on the first day 12:15 : Seven days you shall eat maẓzot; only on the first day you shall eliminate sour dough from your houses … אַךְ might also be translated as “certainly”. , that is the fifteenth 12:14 states: This day shall be a remembrance for you; you shall keep it as a holiday of pilgrimage for the Eternal … Num. 28:15–16 require that the 14 of Nisan be pesaḥ for the Eternal; starting from the 15 for seven days it is the holiday of mazzot. Since pesaḥ (i. e., the day of the slaughter of the pesaḥ sacrifice) is connected inextricably with the holiday of mazzot, the reference in v. 14 to the “first day” is intrinsically ambiguous, whether it refer to pesaḥ or to the holiday. . I could think at nightfall; the verse says only, (ed. Horovitz-Rabin p. 28), Mekhilta dR. Simeon b. Iohai (ed. Epstein-Melamed p. 17). . How is this? Give it one hour before sundown. What is Rebbi Jehudah’s reason? Only on the first day, that is the fourteenth. I could think the entire day; the verse says only. How is that? Split the day, half for leavened matter, half for mazzah. Rebbi Meïr’s argument seems inverted. There, he said only to add; here he said only to diminish 12:16 : … no work shall be done [on the holidays], only what may be eaten by any soul, it alone may be made by you. Everybody agrees that food may be prepared on a holiday. According to R. Meïr (i. e., the anonymous opinion in Mishnah Megillah 1:8 ) only food may be prepared, not preparations necessary for the preparation of food. According to R. Jehudah ( Megillah 1:8 ), anything that in the end leads to preparation of food is permitted on a holiday. R. Meïr reads only as a restriction in v. 16 and as an addition in v. 15! . Rebbi Samuel bar Eudaimon said, he diminished, he excludes leavened matter. Rebbi Meïr says, do not eat leavened matter with it 16:3 , referring to the pesaḥ sacrifice which is slaughtered on the afternoon of the 14 and eaten in the night of the 15. , while it is eaten. Rebbi Jehudah says, do not eat leavened matter with it, while it is prepared 130. . Rebbi Jehudah has [both a positive and a negative commandment concerning its eating , a positive and a negative commandment concerning its removal. A positive commandment concerning its eating, seven days you shall eat unleavened bread with it, but not leavened. Any prohibition which is implied by a positive commandment has the status of positive commandment 1:5, Note 103 . If a positive commandment is in conflict with a negative one (a prohibition), the positive is stronger. But an obligation which is both positive and negative is stronger than anything else. . A negative commandment concerning its eating, do not eat leavened for it. A positive commandment concerning its removal, you shall remove sour dough 12:15 : Seven days you shall eat maẓzot; only on the first day you shall eliminate sour dough from your houses … אַךְ might also be translated as “certainly”. . A negative commandment concerning its removal, for seven days sour dough shall not be found in your houses 12:19 . . Now Rebbi Meïr says, after noontime it is forbidden because of their words. The seventh hour is forbidden because of a fence. Why the sixth? Because of a fence of the 6, extending the rabbinic prohibition for another hour as a fence around the fence, a practice generally rejected. . Is there a fence around a fence? But the sixth hour may be confounded with the seventh 123 5:3 . In a society without watches the difference between 11am and 12am is not generally recognized; a prohibition enforced after noontime must practically be enforced starting from 11am. . Now Rebbi Jehudah says, after the fifth hour it is forbidden because of their words; the sixth hour is forbidden because of a fence. Why the fifth? Because of a fence. Is there a fence around a fence? But the fifth hour may be confounded with the seventh. Rebbi Jehudah’s argument seems inverted. There R. Jehudah agrees that while without watches people cannot distinguish between two morning or two afternoon hours, he explicitly agrees that people distinguish between fifth (10–11am) and seventh (12am–1pm). , he says that the fifth cannot be confounded with the seventh. Rebbi Yose said, there the matter is given over to the court, and the court is diligent. But here the matter is given over to women who are slow. Rebbi Yose ben Rebbi Abun said, there the Mishnah does not require the court to accept any testimonies where the witnesses differ widely in determining the time of a crime; R. Jehudah admonishes the court under certain circumstances to investigate whether the witnesses do not in reality testify about the same time; Babli Pesaḥim 12b . it is a matter between the beginning of the fifth and the end of the seventh hour. Here it is between the end of the fifth and the start of the seventh the period of doubt is little more than 60 min., in Sanhedrin close to 180 min. The apparent inconsistency is due to the informal use of “hour.” . It also was stated thus: At the start of the fifth hour the sun is in the East, and at the end of the [seventh] hour the sun is in the West. The sun never starts setting before the end of the seventh hour.] Rav said, the words of Rebbi Meïr: He who preliminarily marries with leavened matter starting from the sixth hour did not do anything 1:1, Note 73. A preliminary marriage can be contracted in different ways; one of them is delivering something of value to the bride. While leavened matter for R. Jehudah is prohibited only after noontime of the 14 of Nisan, since it is rabbinically forbidden after the start of the fifth hour it no longer has any monetary value. Babli 7a . . Rebbi Huna said, this is correct. Would Cordovanian קורדניתא “Kurdish”. According to Rashi and R. Hananel they are very hard; to be used they have to be soaked in water and then are considered leavened and forbidden for ususfruct on Passover. wheat in the desert be any good on the holiday? A person deposited a double sack of bread with the Elder Rebbi Ḥiyya. Rebbi Yose ben Rabbi Abun said, he was Joḥanan from Ḥiqoq. He went and asked Rebbi who told him, it should be sold under judicial supervision at the time of elimination. A person deposited a jar of kutaḥ with Rav Ḥiyya bar Ashi. He went and asked Rav who told him, it should be sold under judicial supervision at the time of elimination. What is the time of elimination? Rebbi Jeremiah said, in the morning. Rebbi Aḥa said, the fifth [hour] following Rebbi Jehudah. Rebbi Yose said, Rebbi Jeremiah said it correctly. Did they not say to touch them in order to sell them only to return a lost article to its owner? In the fifth [hour] following Rebbi Jehudah it is not worth anything. The colleagues said, in the fifth [hour] following Rebbi Jehudah if he dedicated it it is dedicated as mentioned in Ex. 13:7 . ; if he designated it as heave it is no heave. If he dedicated it it is dedicated, dedication of money’s worth. If he designated it as heave it is no heave, since heave was given only to be consumed to be given to the Cohen to be consumed in purity; nothing pure that cannot be consumed may become heave. . Rebbi Yose told them, the opposite is reasonable. If he dedicated it it is not dedicated; if he designated it as heave it is heave. If he dedicated it it is not dedicated, since one does not redeem sancta to feed to the dogs 11b , Bekhorot 15a , Temurah 17a , 30b , 31a ; Yerushalmi Maˋaser Šeni 2:5 Note 82. . If he designated it as heave it is heave, since it is pure by the words of the Torah. You are the one who decided that it has to be burned.

וְעוֹד אָמַר רִבִּי יְהוּדָה שְׁתֵּי חַלּוֹת שֶׁל תּוֹדָה פְּסוּלוֹת וּמוּנָּחוֹת עַל גַּג הָאִיצְטֳבָא. כָּל זְמַן שֶׁהֶן מוּנָּחוֹת כָּל הָעָם אוֹכְלִין. נִיטְלָה אַחַת תּוֹלִין לֹא אוֹכְלִין וְלֹא שׂוֹרְפִין. נִיטְלוּ שְׁתֵּיהֶן הִתְחִילוּ כָּל הָעָם שׂוֹרְפִין. רַבָּן גַּמְלִיאֵל אוֹמֵר חוּלִין נֶאֱכָלִין כָּל אַרְבַּע וּתְרוּמָה כָּל חָמֵשׁ וְשׂוֹרְפִין בִּתְחִילַּת שֵׁשׁ: רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר בְּשֵׁם רִבִּי יַנַּאי. כְּשֵׁירוֹת הָיוּ. מִשֵּׁם מַאי הוּא פוֹסְלָן. שֶׁלֹּא לִשְׁחוֹט עֲלֵיהֶן אֶת הַזֶּבַח. וְלֹא בִשְׁחִיטָה הֵן קְדֵישׁוֹת. וְיִפָּדֶה וְיֵאָכֵל. אָמַר רִבִּי חֲנַנְיָה. חוֹלִיָיא קוֹמוֹי לֹא אָכַל. וְאַתְּ אָמַרְתָּ. יִפָּדֶה וְיֵאָכֵל. רִבִּי [חֲנִינָא] אָמַר. פְּסוּלוֹת הָיוּ. מִפְּנֵי שֶׁהֵן מְמַהֲרִין לְהָבִיא תוֹדוֹתֵיהֶן מִפּנֵי חָמֵץ שֶׁבַּתוֹדָה. וְאֵי אֶיפְשַׁר שֶׁלֹּא יִישָּׁפֵךְ דָּמָהּ שֶׁלְאֶחָד מֵהֶן וְהִיא נִפְסֶלֶת. תַּנֵּי. שְׁתֵּי פָּרוֹת חוֹרְשׁוֹת [בִּירוּשָׁלִַם.] וִירושָׁלִַם לֹא בְמָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׂוֹת מָלָאכָה בְּאַרְבָּעָה עָשָׁר הִיא. נִרָאֵית כְּחוֹרְשׁוֹת. אִית תַּנָּיֵי תַנֵּי. שְׁתֵּי נֵירוֹת דּוֹלְקִין. אִית תַּנָּיֵי תַנֵּי. שְׁנֵי סַדִּינִין. אָמַר רִבִּי פִינְחָס. וְלֹא פְלִיגִין. מָאן דְּאָמַר. שְׁתֵּי פָּרוֹת שְׁתֵּי נֵירוֹת. בַּחוֹל. מָאן דָּמַר. שְׁנֵי סַדִּינִין. בַּשַּׁבָּת. רִבִּי חֲנַנְיָה בְעָא קוֹמֵי רִבִּי מָנָא. וְיִקְבְּעוּ לָהּ תְּקִיעָה. אָמַר לֵיהּ. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָה [אוֹמֵר. שֶׁמָּא] לְתָמִיד הֵן תוֹקְעִין [וְהֵן מִתְקַלְקְלִין]. אָמַר לֵיהּ. וְהָא תַנִּינָן. שָׁלשׁ לְהַבְטִיל אֶת הָעָם מִן הַמְּלָאכָה. וְשָׁלשׁ לְהַבְדִּיל בֵּין קוֹדֶשׁ לְחוֹל. אָמַר לֵיהּ. תַּמָּן כָּל עֶרֶב שַׁבָּת וְשַׁבָּת הֵן תוֹקְעִין וְאֵינָּן טוֹעִין. בְּרַם הָכָא אַחַת לְקִיצִּין הֵן. אִם אוֹמֵר אַתְּ כֵּן. אַף הֵן סְבוּרִין שֶׁמָּא לְתָמִיד הֵן תוֹקְעִין וְהֵן מִתְקַלְקְלִין. לָמַּה. מִפְּנֵי קְדושָּׁתָהּ. אוֹ מִשׁוּם שֶׁאֵין אוֹכְלֶיהָ מְצוּיִין. מַה נְפִיק מִבֵּינֵיהוֹן. חַלּוֹת תּוֹדָה. אִין תֵּימַר שֶׁאֵין אוֹכְלֶיהָ מְצוּיִין. אֵילּוּ אוֹכְלֶיהֶן מְצוּיִין. אִין תֵּימַר מִפְּנֵי קְדושָּׁתָהּ. אֵילּוּ יֵשׁ לָהֶן קְדוּשָּׁה. רִבִּי נָתָן אוֹמֵר. כְּשֵׁירוֹת נִיטְלוּ (שֶׁיְּהוּ) [שׁוֹהִין] לָהֶן שָׁעָה אַחַת לַאֲכִילָתָן וְתוֹלִין אֲבָל לֹא שׂוֹרְפִין. אִית לָךְ מֵימַר מִשׁוּם שֶׁאֵין אוֹכְלֶיהָ מְצוּיִין. לֹא מִפְּנֵי קְדושָּׁתָהּ. אוֹף הָכָא מִפְּנֵי קְדושָּׁתָהּ. אָמַר רִבִּי יוּדָה בֵּן פָּזִי. נִרָאִין דְּבָרִים שֶׁתְּהֵא הֲלָכָה כְרַבָּן גַּמְלִיאֵל. שֶׁהוּא אוֹמֵר מֵעֵין שְׁנֵיהֶן. אֲתֲאַ רִבִּי אָבוּן רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. הֲלָכָה כְרַבָּן גַּמְלִיאֵל. שֶׁהוּא אוֹמֵר מֵעֵין שְׁנֵיהֶן.

MISHNAH: In addition, Rebbi Jehudah said, two disqualified loaves of thanksgiving offering 7:13 ). Since the bread was kept until the time its consumption was forbidden, one used loaves which could not be eaten, either because they were impure or because they were from the preceding day’s offering. A thanksgiving offering must be consumed on the day it is offered (Lev. 7:15 ), this applies not only to the meat but also to the accompanying cereal. were lying on the roof of the stoa. As long as they were lying there, everybody was eating. If one was removed one suspends, neither does one eat nor burn. If both were removed, everybody started to burn. Rabban Gamliel says, profane food is eaten the entire fourth [hour] and heave the entire fifth; and one burns at the start of the sixth. HALAKHAH: Rebbi Simeon ben Laqish said in the name of Rebbi Yannai: They were qualified. And why does he treat them as disqualified? Not to slaughter the sacrifice for them? Does it mean on the first month, or on the first day of the holidays? . But do they not become sancta only by the slaughter? They should be redeemed and be eaten! Rebbi Ḥanania said, he has profane [bread] before him which he could not eat and you are saying, they should be redeemed and be eaten? Rebbi [Ḥanina] אלא ). said, they were disqualified. Since they are in a hurry to bring their thanksgiving sacrifices because of the leavened bread with the sacrifice, it is impossible that not the blood of one of them be spilled and it becomes disqualified. It was stated: Two cows were ploughing [in Jerusalem]. But is Jerusalem not a place where they used not to work on the Fourteenth? They were looking as if ploughing. There are Tannaim who stated: Two lights were burning. There are Tannaim who stated: Two sheets. Rebbi Phineas said, they do not disagree. He who said, two cows, two lights, on a weekday. He who said, two sheets, on the Sabbath. Rebbi Ḥananiah asked before Rebbi Mana, should they not insitute trumpet blowing? If you say so, it would turn out that [they would say, maybe] they blow for the daily sacrifice 10:10 . [, and they would be led astray]. He retorted, but did we not state: “Three to separate people from work, and three to separate between weekday and holiness” 5:5 . Every Friday afternoon after the daily sacrifice trumpets were blown to announce the coming of the Sabbath. ? He answered him, there every single Friday they are blowing, one will not err. But here it is once in a long time; if you say so, it would turn out that they would say, maybe they blow for the daily sacrifice, and they would be led astray. Why and may be eaten only by pure Cohanim, be eaten an additional hour? ? Because of its holiness or because its eaters are few? What is the difference between them? The breads of the thanksgiving sacrifice. If you are saying because its eaters are few, the eaters of these are many. If you are saying because of its holiness, these are holy. Rebbi Nathan says, they and that they were lifted together and eaten, exactly one hour before leavening had to be burned. were taken when qualified, (that there be) [one waits] one hour when they can be eaten, one suspends but does not burn. Could you say because its eaters are few? No, because of its holiness; here also because of its holiness. Rebbi Jehudah ben Pazi said, it seems that practice has to follow Rabban Gamliel since he says it similar to both of them There came Rebbi Abun, Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: practice follows Rabban Gamliel since what he says is similar to both of them.

רִבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים אוֹמֵר מִימֵיהֶן שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלִּשְׂרוֹף אֶת הַבָּשָׂר שֶׁנִּיטְמָא בִוְולַד הַטּוּמְאָה עִם בָּשָׂר שֶׁנִּיטְמָא בְאַב הַטּוּמְאָה אַף עַל פִּי שֶׁמּוֹסִיפִין לוֹ טוּמְאָה עַל טוּמְאָתוֹ: בַּר קַפָּרָא אָמַר. אַב הַטּוּמְאָה דְּבַר תּוֹרָה. וְולַד טוּמְאָה מִדִּבְרֵיהֶן. רִבִּי יוֹחָנָן אָמַר. בֵּין זֶה בֵּין זֶה דְּבַר תּוֹרָה. עַל דַּעְתֵּיהּ דְּבַר קַפָּרָא נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן אַב טוּמְאָה עוֹשֶׂה רִאשׁוֹן. וְולַד הַטּוּמְאָה עוֹשֶׂה שֵׁינִי. שֵׁינִי שֶׁנָּגַע בְּרִאשׁוֹן הֲרֵי הוּא בִמְקוֹמוֹ שֵׁינִי. שֶׁהַשְּׁלִישִׁי שֶׁנָּגַע בְּרִאשׁוֹן נַעֲשֶׂה שֵׁינִי. תַּנֵּי. בֵּית שַׁמַּי אוֹמְרִין. אֵין שׂוֹרְפִין בָּשָׂר טָהוֹר עִם בָּשָׂר טָמֵא. וּבֵית הִלֵּל מַתִּירִין. עַל דַּעְתֵּיהּ דְּבַר קַפָּרָא נִיחָא. שׂוֹרְפִין פְּסוּל תוֹרָה עִם פְּסוּל טוּמְאַת תּוֹרָה. וּצְרִיכִינָן מַשְׁמַע. טוּמְאַת דִּבְרֵיהֶן עִם טוּמְאַת תּוֹרָה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן אִם פְּסוּל תוֹרָה עִם טוּמְאַת תּוֹרָה שׂוֹרְפִין. כָּל שֶׁכֵּן טוּמְאַת תּוֹרָה עִם טוּמְאַת תּוֹרָה. רִבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים שְׁנָיָיהּ מִשֵּׁם בֵּית שַׁמַּי וּבֵית הִלֵּל. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיחָא. דְּמַר רִבִּי יוֹחָנָן. שִׁשָּׁה סְפֵיקוֹת הָיוּ תוֹלִין עֲלֵיהֶן וּבָאִין. וּבְאוּשָׁא גָּזְרוּ עֲלֵיהֶן שְׂרֵיפָה. רִבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים לֹא לְקוֹדֶם לְאוּשָׁא הָיָה. וְקוֹדֶם לְאוּשָׁא לֹא הָיְתָה שְׂרֵיפָה לְדִבְרֵיהֶן. אָמַר לֵיהּ. תִּיפְתָּר שֶׁנִּיטְמָא בִּכְלֵי זְכוּכִית. אָמַר לֵיהּ. אֲפִילוּ תֵימַר. נִיטְמָא בִּכְלֵי זְכוּכִית. לֹא כֵן אָמַר רִבִּי זְעוּרָא רִבִּי אֲבוּנָה בְשֵׁם רִבִּי יִרְמְיָה. יוֹסֵי בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה וְיוֹסֵי בֶּן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם גָּזְרוּ טוּמְאָה עַל אֶרֶץ הָעַמִּים וְעַל כְּלֵי זְכוּכִית. [רִבִּי יוּדָא אָמַר. יְהוּדָה בֶּן טַבַּאי וְשִׁמְעוֹן בֶּן שֶׁטַח גָּזְרוּ עַל כְּלֵי מַתָּכוֹת. הִלֵּל וְשַׁמַּאי גָּזְרוּ עַל טַהֲרַת יָדַיִם.] רִבִּי יִרְמְיָה סָבַר מֵימַר. אֶרֶץ הָעַמִּים וּכְלֵי זְכוּכִית תְּלוּיָה. רִבִּי יוֹסֵי סָבַר מֵימַר. אֶרֶץ הָעַמִּים תְּלוּיָה וּכְלֵי זְכוּכִית שְׂרֵיפָה. אֵלּו הֵן שִׁשָּׁה סְפֵקוֹת. עַל סְפֵק בֵּית הַפְּרָס. עַל סְפֵק אֶרֶץ הָעַמִּים. עַל סְפֵק בִּגְדֵי עַם הָאָרֶץ. עַל סְפֵק רוֹקִין. עַל סְפֵק מֵי רַגְלֵי אָדָם שֶׁהוּא כְּנֶגֶד מֵי רַגְלֵי בְהֵמָה. עַל וַדַּאי מַגָּעָן שֶׁהִיא סְפֵק טוּמְאָתָן. עַל אֵלּוּ שׂוֹרְפִין תְּרוּמָה.

MISHNAH: Rebbi Ḥananiah, the executive officer of the Cohanim, says, the Cohanim never refrained from burning meat which became impure by derivative impurity 19:22 ) anything an impure person touches will become impure, it is clear that biblical original impurity induces biblical derivative impurity. In both cases, sacrificial meat which became impure must be burned. The question is raised in the Halakhah, how many stages of derivative impurity are implied by biblical law and how many are purely rabbinical. If biblically impure meat would be burned together with rabbinically impure (but biblically pure) meat, the latter could become more impure before being destroyed. with meat which became impure by original impurity even though they added impurity to it. HALAKHAH: Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words 8:5 . . Rebbi Joḥanan said, both these and those are word of the Torah. In the opinion of Bar Qappara it is understandable. In the opinion of Rebbi Joḥanan, original impurity induces first degree derivative. Derivative impurity 19:22 . The biblical rule that for material susceptible to impurity contact with derivative impurity in the first degree induces derivative impurity in the second degree is derived from Lev. 7:19 . Since there is no verse which implies the possibility of biblical derivative impurity in the third degree, derivative impurity in the second degree biblically should be characterized as disqualified for sacral use rather than impure. induces second degree derivative. Second degree impurity which touched first degree one remains in its place, second degree, since third degree which touches first degree becomes second degree. It was stated: “The House of Shammai say, one does not burn pure meat with impure meat, but the House of Hillel permit.” In the opinion of Bar Qappara it is understandable. One burns what is disqualified by the Torah with what is disqualified as impure by the Torah. And it was necessary to let hear, impurity by their words with impurity by the Torah 8:5 . . In the opinion of Rebbi Joḥanan, if one burns disqualified by the Torah together with impurity by the Torah, so much more impurity by the Torah together with impurity by the Torah. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel. Rebbi Mana said before Rebbi Yose: The opinion of Rebbi Joḥanan is understandable, for Rebbi Joḥanan said, for six doubts one was permanently suspending, but in Usha they decided burning for them 15b . . Was Rebbi Ḥananiah, the executive officer of the Cohanim, not before Usha? Before Usha there was no burning for their words neither could be used nor destroyed. . He told him, explain it if it became impure in a glass vessel 6:21 ), leather and textiles ( Lev. 13:49 ), bone and wood ( Num. 31:20 ). Other vessels cannot become impure; to this fact one attributes the great number of stone vessels found on archeological sites of the Second Temple period. (Similarly intrinsically pure vessels made of cow dung have not survived for the archeological record.) The impurity of glass vessels, unknown to Moses, is purely rabbinical. One has to take the information that the impurity of glass ware “was decided” by the heads of the Synhedrion to mean that they codified the rules which were popularly observed before. Glass vessels are compared to earthenware vessels since the former are made from sand, the latter from clay. They are also compared to metal vessels since if broken they can be melted down and made into new vessels. . He retorted, even if you are saying that it became impure in a glass vessel, did not Rebbi Zeˋira, Rebbi Abuna say in the name of Rebbi Jeremiah 8:11, Notes 98–105 ; Babli Šabbat 14b . , Yose ben Yoˋezer from Sereda and Yose ben Joḥanan from Jerusalem decided impurity for Gentile land and glass ware7:17 ). What they decided was that earth of Gentile places, within or outside the Holy Land, is considered infected with the impurity of rotting human bodies. While it is in dispute whether Gentile corpses induce tent impurity, it is universally accepted that they transmit impurity by touching. . [Rebbi Jehuda said, Jehudah ben Tabbai and Simeon ben Šetah decided on metal vessels 16b , what they decreed was that metal impure by the impurity of the dead should not become pure by being melted down, but only by sprinkling with water containing ashes of the Red Cow. . Hillel and Shammai decided on purity of hands 2:3, Notes 136–137 ; Babli Šabbat 14b ). Corrector’s addition from Ketubot. .] Rebbi Jeremiah 8:11, Notes 98–105 ; Babli Šabbat 14b . was of the opinion that for Gentile land there is suspension and for glass ware there is suspension. Rebbi Yose was of the opinion that for Gentile lands there is suspension, for glassware burning. The following are the six doubts 4:5 . : “On the doubt of a bet happeras , on the doubt of Gentile land, on the doubt of clothing of the vulgar, on the doubt of spittle, on the doubt of human urine which is separate from animal urine, on certain touch which is a doubt of impurity on these one burns heave.

הוֹסִיף רִבִּי עֲקִיבָה מִימֵיהֶן שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלְּהַדְלִיק אֶת הַשֶּׁמֶן שֶׁנִּפְסַל בִּטְבוּל יוֹם בְּנֵר שֶׁנִּיטְמָא בִטְמֵא מֵת אַף עַל פִּי שֶׁמּוֹסִיפִין לוֹ טוּמְאָה עַל טוּמְאָתוֹ: עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן תַּמָּן שׂוֹרְפִין טוּמְאַת תּוֹרָה עִם טוּמְאַת תּוֹרָה. וּבָא לְהוֹסִיף פְּסוּל תּוֹרָה עִם טוּמְאַת תּוֹרָה. עַל דַּעְתֵּיהּ דְּבַּר קַפָּרָה תַּמָּן שׂוֹרְפִין טוּמְאַת דִּבְרֵיהֵן עִם טוּמְאַת תּוֹרָה. וְהָכָא פְּסוּל תּוֹרָה עִם טוּמְאַת תּוֹרָה לֹא בָא אֶלָּא לִפְחוֹת. תִּיפְתָּר בִּטְבוּל יוֹם מִבֵּית פְּרָס. שֶׁהוּא מִדִּבְרֵיהֵן. רִבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים שְׁנָיָיהּ מִשֵּׁם בֵּית שַׁמַּי וּבֵית הִלֵּל. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוֹסֵי. רִבִּי עֲקִיבָה כְדַעְתֵּיהּ. דְּרִבִּי עֲקִיבָה אָמַר. יִטְמָא יִטְמָא דְּבַר תּוֹרָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַף עַל גַּב דְּלֵית לֵּיהּ לְרִבִּי יִשְׁמָעֵאל יִטְמָא יִטְמָא בְּאוֹכְלִים. אִית לֵיהּ יִטְמָא יִטְמָא בְּכֵלִים. אִית תַּנָּיֵי תַנֵּי. טְמֵא מֵת. אִית תַּנָּיֵי תַנֵּי. בּטְמֵא מֵת. מָאן דְּאָמַר. טְמֵא מֵת. בִּכְלֵי שֶׁטֶף. מָאן דְּאָמַר. בִּטְמֵא מֵת. בִּכְלֵי מַתָּכוֹת. מַה טַעֲמָא. וְכֹל כְּלִי פָתוּחַ וגו׳ טָמֵא הוּא. [הוּא] טָמֵא [וְ]אֵינוֹ נַעֲשֶׂה אַב הַטּוּמְאָה לְטַמֵּא.

MISHNAH: Rebbi Aqiba added and said, the Cohanim never refrained from burning oil which became disqualified by a ṭevul-yom who is no longer impure but prevented from touching sancta before the sundown following his immersion ( Lev. 22:7 ). in a lamp impure by the impurity of the dead even though they added impurity to it but is biblically pure. By being filled into an impure lamp it becomes biblically impure. . HALAKHAH: 7: In the opinion of Rebbi Joḥanan there one burns biblical impurity with biblical impurity. He comes to add biblical disqualification with biblical impurity. In the opinion of Bar Qappara there one burns rabbinical impurity with biblical impurity. Here, biblical disqualification with biblical impurity only comes to diminish. Explain it if he was ṭevul yom from a bet happeras which is rabbinical. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel. Rebbi Mana said before Rebbi Yose: Rebbi Aqiba follows his opinion, since Rebbi Aqiba said, shall be impure, shall make impure by word of the Torah 5:2 , R. Aqiba takes טמא as a transitive verb. Therefore he reads the expression יטמא as “will transmit impurity”, in contrast to טָמֵא “is passively impure.” This applies not only to Num. 19:22 but also to Lev. 11:32–35 . . Rebbi Yose ben Rebbi Abun said, even though Rebbi Ismael 5:2 Notes 103–106 . The position of R. Ismael on Num. 19:22 is not known from other sources. does not accept shall be impure, shall make impure, for foodstuffs, he accepts shall be impure, shall make impure, for implements. There are Tannaim who state “impurity of the dead”. There are Tannaim who state “by the impurity of the dead”. He who said “impurity of the dead”, about vessels that have to be rinsed 6:21 where it characterized metal pots. In rabbinic usage, the expression is applied to all vessels that can be purified; here it applies to wooden vessels since metal vessels are excluded in the next sentence. The separate treatment of metal in cases of impurity of the dead is based on Num. 19:16 where in the expression “slain by the sword” the mention of “sword” seems to be superfluous in the context and therefore one concludes that the sword, and by extension any metal, acquires the super-impurity of the dead to impart original impurity to its contents and anything it comes in contact with ( Sifry Num. 127). The contents of the wooden vessel are impure in the second degree but those in the metal vessel in the first. . He who said “by the impurity of the dead”, about metal vessels. What is the reason? Any open vessel etc. is impure 19:15 , referring mainly to clay vessels but also to all other non-metallic containers ( Sifry Num. 126). . [It is] impure but does not become a source of impurity to transmit impurity. 5:2 , R. Aqiba takes טמא as a transitive verb. Therefore he reads the expression יטמא as “will transmit impurity”, in contrast to טָמֵא “is passively impure.” This applies not only to Num. 19:22 but also to Lev. 11:32–35 .

אָמַר רִבִּי מֵאִיר מִדִּבְרֵיהֶן לָמַדְנוּ שֶׁשּׂוֹרְפִין תְּרוּמָה טְהוֹרָה עִם הַטְּמֵאָה בַפֶּסַח. אָמַר לוֹ רִבִּי יוֹסֵה אֵינָהּ הִיא הַמִּידָּה. מוֹדִין רִבִּי אֱלִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ שֶׁשּׂוֹרְפִין זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ. וְעַל מַה נֶחֱלָקוּ עַל הַתְּלוּיָה וְעַל הַטְּמֵאָה שֶׁרִבִּי אֱלִיעֶזֶר אוֹמֵר תִּישָּרֵף זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר שְׁתֵּיהֶן כְּאֶחָת: מַהוּ בַפֶּסַח. בְּאַרְבָּעָה עָשָׂר. אָמַר רִבִּי יוֹחָנָן. מִדִּבְרֵי רִבִּי עֲקִיבָה מִדִּבְרֵי רִבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מִדִּבְרֵי רִבִּי אֱלִיעֶזֶר וּמִדִּבְרֵי רִבִּי יְהוֹשֻׁעַ. אָמַר רִבִּי זְעִירָא קוֹמֵי רִבִּי יָסָי. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַה בָא רִבִּי לִיעֶזֶר וְרִבִּי יוֹשׁוּעַ לְכָאן. אָמַר לֵיהּ. תַּנָּיִין אִינּוּן. רִבִּי יָסָי בְשֵׁם רִבִּי יוֹחָנָן. הַכֹּל מוֹדִין בְּשִׁשָּׁה עָשָׂר שֶׁשּׂוֹרְפִין תְּרוּמַה טְהוֹרָה וּטְמֵיאָה. רִבִּי יָסָי מַקְשֵׁי. לָמָּה רִבִּי יֹסִי אוֹמֵר. אֵינָהּ הַמִּידָּה. רִבִּי יָסָי דוּ שָׁמַע דְּאָמַר רִבִּי יוֹחָנָן. מִדִּבְרֵי רִבִּי עֲקִיבָה וּמִדִּבְרֵי רִבִּי חֲנִינָא סְגַן הַכֹּהֲנִים. וְהוּא שָׁמַע דְּבַר קַפָּרָא אָמַר. אַב הַטּוּמְאָה דְּבַר תּוֹרָה. וְולַד הַטּוּמְאָה מִדִּבְרֵיהֶן. וְלֹא שָׁמַע דָּמַר רִבִּי יוֹחָנָן. בֵּין זֶה וּבֵין זֶה דְּבַר תּוֹרָה. וְהוּא מַקְשֵׁי. כְּשֵׁם שֶׁמּוּתָּר לִשׂרוֹף אִיסּוּר (דִּבְרֵיהֶם) [תּוֹרָה] עִם טוּמְאַת תּוֹרָה. שֶׁכֵּן שׂוֹרְפִין טוּמְאַת (דִּבְרֵיהֶן) [תּוֹרָה] עִם טוּמְאַת תּוֹרָה. כָּךְ יְהֵא מוּתָּר לִשׂרוֹף אִיסּוּר (תּוֹרָה) [דִּבְרֵיהֶן] עִם טוּמְאַת תּוֹרָה. שֶׁכֵּן שׂוֹרְפִין טוּמְאַת (תּוֹרָה) [דִּבְרֵיהֶן] עִם טוּמְאַת תּוֹרָה. אֶלָּא שַׁנְיָיה הִיא אִיסּוּר שַׁנְיָיה הִיא טוּמְאָה. וְאָמַר רִבִּי יָסָי בְשֵׁם רִבִּי יוֹחָנָן. הַכֹּל מוֹדִין בְּשִׁשָּׁה עָשָׂר שֶׁשּׂוֹרְפִין תְּרוּמַה טְהוֹרָה וּטְמֵיאָה. כְּשֵׁם שֶׁלֹּא חָלַקְתָּ לָנוּ בֵּין אִיסּוּר תּוֹרָה לְטוּמְאַת תּוֹרָה. שֶׁכֵּן שׂוֹרְפִין טוּמְאַת תּוֹרָה עִם טוּמְאַת תּוֹרָה. כָּךְ לֹא תַחֲלוֹק לָנוּ בֵין אִיסּוּר דִּבְרֵיהֶן לְטוּמְאַת תּוֹרָה. שֶׁכֵּן שׂוֹרְפִין טוּמְאַת דִּבְרֵיהֶן עִם טוּמְאַת תּוֹרָה. אֶלָּא בֵין זֶה וּבֵין זֶה דְּבַר תּוֹרָה. אֲתַא רִבִּי חִיָיה בַּר בָּא מִן צוֹר וְאָמַר מִן שְׁמֵיהּ דְּרִבִּי יוֹחָנָן. בֵּין זֶה וּבֵין זֶה דְּבַר תּוֹרָה. וְאָמְרִית. יֵאוּת. תַּמָּן טוּמְאַת (דִּבְרֵיהֶם) [תּוֹרָה] עִם טוּמְאַת תּוֹרָה. בְּרַם הָכָא פְּסוּל תּוֹרָה עִם טוּמְאַת תּוֹרָה. בְּגִין כֵּן רִבִּי יוֹסֵי אָמַר. אֵינָהּ הִיא הַמִּידָה. וְקַשְׁיָא דְּרִבִּי יוֹחָנָן עַל דְּרִבִּי מֵאִיר. וְהָדָא דְרִבִּי יוֹסֵי אָמַר. אֵינָהּ הִיא הַמִּידָה. סָבַר בַּר קַפָּרָא כְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מִדִּבְרֵי רִבִּי אֱלִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ. וְקַשְׁיָא דְּבַר קַפָּרָא עַל דְּרִבִּי יוֹסֵי. וְהָדָא דְרִבִּי מֵאִיר אָמַר. מִדִּבְרֵיהֶם לָמַדְנוּ. אָמַר רִבִּי אַבִּין. רִבִּי מֵאִיר כְּדַעְתֵּיהּ. דְּרִבִּי מֵאִיר מַחְמִיר בְּדִבְרֵיהֶם כְּדִבְרֵי תוֹרָה. אָן אַשְׁכְּחָן דְּרִבִּי מֵאִיר מַחְמִיר בְּדִבְרֵיהֶן כְּדִבְרֵי תוֹרָה. אָמַר רִבִּי חִינְנָה. כַּיי דְתַנִּינָן תַּמָּן. הָרוֹאָה כֶתֶם הֲרֵי זוֹ מְקוּלְקֶלֶת וְחוֹשֶׁשֶׁת מִשּׁוּם זוֹב [דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים אֵין בַּכְּתָמִים מִשּׁוּם זוֹב.] תַּמָּן תַּנִּינָן. חָבִית שֶׁלִּתְרוּמָה שֶׁנּוֹלַד סְפֵק טוּמְאָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר. אִם הָיְתָה מוּנַּחַת בִּמְקוֹם תּוּרְפָּה יַנִּיחֶינָּה בְּמָקוֹם מּוּצְנָע. וְאִם הָיְתָה מְגוּלָּה יְכַסֶּנָּה. רִבִּי יוֹשׁוּעַ אוֹמֵר אִם הָיְתָה מוּנַּחַת בְּמָקוֹם הַמּוּצְנָע יַנִּיחֶינָּה בִּמְקוֹם תּוּרְפָּה. וְאִם הָיְתָה מְכוּסָּה יְגַלֶּנָּה. רַבָּן גַּמְלִיאֵל אוֹמֵר אַל יְחַדֵּשׁ בָּהּ דָּבָר. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן מִדִּבְרֵי שְׁלָשְׁתָּן תְּלוּיָה אָסוּר לְשׂוֹרְפָהּ. חֲבֵרַיָיא בְשֵׁם רִבִּי אֶלְעָזָר. חָבִית הָרִאשׁוֹנָה כְרִבִּי יוֹסֵי. הַשְּׁנִיָיה כְרִבִּי מֵאִיר. חֲבֵרַיָּא אָמְרִין. חָבִית הָרִאשׁוֹנָה כְרִבִּי יוֹסֵי. וְלֵית רִבִּי מֵאִיר מוֹדֶה בָהּ. חָבִית הַשְּׁנִיָיה כְרִבִּי מֵאִיר. וְלֵית רִבִּי יוֹסֵי מוֹדֶה בָהּ. אָמַר לוֹן רִבִּי יוֹסֵי. חֲמוּן מַה אַתּוּן אָמְרִין. חָבִית הָרִאשׁוֹנָה כְרִבִּי יוֹסֵי. בְּרַם כְּרִבִּי מֵאִיר שׂוֹרְפִין וּכְרִבִּי שִׁמְעוֹן שׂוֹרְפִין. וְיִרָבּוּ רִבִּי מֵאִיר וְרִבִּי שִׁמְעוֹן עַל רִבִּי יוֹסֵה וְיִשְׂרוֹף. וְעוֹד [שְׁמָעִינָן] מִן הָדָא. מִן מַה דַאֲנָן חַמְיָין רַבָּנִין עוֹבְדָא אֲתִי קוֹמֵיהוֹן וְאִינּוּן אָמְרִין. אֵיזִיל תְּלִי. הֵן אַשְׁכַּחְנָן דְּרִבִּי שִׁמְעוֹן אוֹמֵר. שׂוֹרְפִין. הָדָא דְתַנִּינָן. מוֹדֶה רִבִּי לִיעֶזֶר לְרִבִּי יוֹשׁוּעַ שֶׁשּׂוֹרְפִין זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ. אָמַר רִבִּי יוֹחָנָן. רִבִּי שִׁמְעוֹן שְׁנָיָיא. אִין תֵּימַר לֵית לְרִבִּי מֵאִיר תְּלוּיָה. וְהָא תַנֵּי. תְּרוּמַה תְלוּיָה טְהוֹרָה שׂוֹרְפִין אוֹתָהּ עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. דִּבָרֵי רִבִּי מֵאִיר. וְחֲכָמִים אוֹמְרִים. בִּזְמַנָּהּ. אָמַר רִבִּי עֶזְרָא קוֹמֵי רִבִּי מָנָא. תִּיפְתָּר בִּתְלוּיָה שֶׁאֵין דַּעְתּוֹ לְהַשְׁאִיל עָלֶיהָ. אָמַר לֵיהּ. וְכֵן אָמַר רִבִּי יוֹסֵי. כָּל מַה דַאֲנָן קַיָימִין הָכָא בִּתְלוּיָה שֶׁאֵין דַּעְתּוֹ לְהַשְׁאִיל עָלֶיהָ. אֲבָל בִּתְלוּיָה שֶׁדַּעְתּוֹ לְהַשְׁאִיל עָלֶיהָ הֲרֵי זוֹ טְהוֹרָה. וְתַנֵּי כֵן. תְּרוּמָה תְלוּיָה שֶׁאָמְרוּ. טְהוֹרָה הִיא. הֲרֵי זוֹ טְמֵאָה. אִם אָמַר. הֲרֵי אֲנִי מַנִּיחָהּ עַל מְנָת לְהַשְׁאִיל עָלֶיהָ. הֲרֵי זוֹ טְהוֹרָה. מָיִי כַּדּוֹן. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. תִּיפְתָּר שֶׁנּוֹלַד לָהּ סְפֵק טוּמְאָה עִם דִּימְדּוּמֵי חַמָּה. וְלֵית שְׁמַע מִינָּהּ כְּלוּם. וְאַתּוּן אָמְרִין. חָבִית הָרִאשׁוֹנָה כְרִבִּי יוֹסֵי. וְלֵית רִבִּי מֵאִיר מוֹדֶה בָהּ. וְהָתַנֵּי. בַּמֶּה דָבָרִים אֲמוּרִים. בְּבוֹר שֶׁיֵּשׁ בּוֹ כְדֵי לְהַעֲלוֹת. אֲבָל בְּבוֹר שֶׁאֵין בּוֹ כְדֵי לְהַעֲלוֹת אֲפִילוּ כָּל שֶׁהוּא אָסוּר לְטַמְּאוֹת. וְאִין כְּרִבִּי מֵאִיר. הִיא בוֹר שֶׁיֵּשׁ בּוֹ כְדֵי לְהַעֲלוֹת וְהִיא בוֹר שֶׁאֵין בּוֹ כְדֵי לְהַעֲלוֹת. אֲפִילוּ כָּל שֶׁהוּא אָסוּר לְטַמּוֹת. וְעוֹד מִן הָדָא דְתַנִּינָן. אָמַר לוֹ רִבִּי יוֹסֵי. אֵינָהּ הִיא הַמִּידָּה. לֵית בַּר נַשׁ אָמַר. אֵינָהּ הִיא מִכְּלָל דּוּ מוֹדֶה עַל קַדְמִיָיתָא. מָיִי כְדוֹן. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. תַּמָּן כְּדֵי לָחוּס עַל נִכְסֵיהֶן שֶׁלְיִשְׂרָאֵל. וְהָכָא מָה אִית לָךְ. אֲפִילוּ הָכָא אֵינוֹ מַפְסִיד לְיִשְׂרָאֵל מָמוֹן. שֶׁהוּא צָרִיךְ לִשְׂרוֹף עֵצִים בִּפְנֵי עַצְמָן וְזוֹ בִפְנֵי עַצְמָהּ. לְהֶפְסֵד מְרוּבֶּה חָשׁוּ. לְהֶפְסֵד מְמוּעָט לֹא חָשְׁשׁוּ. אָמַר רִבִּי חֲנַנְיָה קוֹמֵי רִבִּי מָנָא. תִּיפְתָּר כְּמָאן דְּאָמַר. מִדִּבְרֵי רִבִּי עֲקִיבָה וּמִדִּבְרֵי רִבִּי חֲנִינָה סְגַן הַכֹּהֲנִים. וְלֵית שְׁמַע מִינָּהּ כְּלוּם. רִבִּי זְעוּרָא רִבִּי אִילָא תְּרֵיהוֹן בְּשֵׁם רִבִּי אֶלְעָזָר. חָבִית הָרִאשׁוֹנָה כְרִבִּי יוֹסֵי. וְהַשְּׁנִיָיה בֵּין כְרִבִּי מֵאִיר בֵין כְרִבִּי יוֹסֵי. אָמַר רִבִּי עֶזְרָא קוֹמֵי רִבִּי מָנָא. לֵית הָדָא פְלִיגָא עַל רִבִּי יוֹסֵי. אָמַר לֵיהּ. וּדְלֹא כְרִבִּי יוֹסֵי נֵימַר וּדְלֹא כְרִבִּי מֵאִיר. לְפִי שֶׁמָּצִינוּ רִבִּי יוֹסֵי שׂוֹרֵף תְּלוּיָה בְּכָל מָקוֹם. אָמַר רִבִּי מָנָא. אָזְלִית לְקַיְסָרִין וּשְׁמָעִית רִבִּי זְרִיקָן בְּשֵׁם זְעוּרָה. רִבִּי מֵאִיר שׂוֹרֵף תְּלוּיָה בְּכָל מָקוֹם. וְאָמְרִית לֵיהּ. אֲפִילוּ כְגוֹן הַהִיא שֶׁהִיא תְלוּיָה דְּבַר תּוֹרָה. וְאָמַר לִי. אִין. אֲנָא פָתַר לָהּ שֶׁנִּיטְמֵאת מָדוֹר גּוֹיִם. מַה בְיָדָךְ. תַּנֵּי. מָדוֹר גּוֹיִם תּוֹלִין. רִבִּי יוֹסֵה בֵירִבִּי יוּדָה אוֹמֵר. שׂוֹרְפִין. רִבִּי חוּנָה בְשֵׁם רִבִּי זְעוּרָא. רִבִּי מֵאִיר שׂוֹרֵף תְּלוּיָה בִּשְׁאַר יְמוֹת הַשָּׁנָה. וְהָא תַנֵּי כֵן. תְּרוּמָה תְלוּיָה טְמֵיאָה שׂוֹרְפִין אוֹתָהּ עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. דִּבְרֵי רִבִּי מֵאִיר. וְחֲכָמִים אוֹמְרִים. בִּזְמַנָּהּ. וְיִשְׂרוֹף בְּשַׁחֲרִית. תִּיפְתָּר שֶׁנִּתְעַצֵּל וְלֹא שָׂרַף. תֵּדַע לָךְ שֶׁהוּא כֵן. דְּתַנֵּי טְמֵיאָה. לֹא מִשֶּׁנִּתְעַצֵּל וְלֹא שָׂרַף. אָמַר רִבִּי אַבָּא מָרִי אַחֲוָה דְּרִבִּי יוֹסֵי. תִּיפְתָּר שֶׁנּוֹלַד לָהּ טוּמְאָה בְּאוֹתָהּ שָׁעָה. וְלֵית שְׁמַע מִינָּהּ כְּלוּם. אָמַר רִבִּי יוֹחָנָן. רִבִּי שִׁמְעוֹן וְרִבִּי יוֹשׁוּעַ שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד. אָמַר רִבִּי אִילָא. רִבִּי שִׁמְעוֹן דִּבְכוֹרוֹת וְרִבִּי יוֹשׁוּעַ דִּתְרוּמוֹת לֹא דֵין מוֹדֶה לְדֵין וְלֹא דֵין מוֹדֶה לְדֵין. אָמַר רִבִּי זְעִירָא. מִסְתַבְּרָא רִבִּי שִׁמְעוֹן יוֹדֶה לְרִבִּי יוֹשׁוּעַ. [אָמַר רִבִּי בּוּן בַּר חִיָיא לְרִבִּי זְעִירָא. עַל דַּעְתָּךְ דְּתֵימַר. רִבִּי שִׁמְעוֹן יוֹדֶה לְרִבִּי יְהוֹשֻׁעַ. וְהָא תַנִּינָן. אֲבָל הֵיאַךְ נִשְׂרַף תְּלוּיָה עִם הַטְּמֵאָה.] מוֹדֶה רִבִּי לִיעֶזֶר לְרִבִּי יוֹשׁוּעַ שֶׁשּׂוֹרְפִין זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ. וְיִשְׂרוֹף שְׁתֵּיהֶן כְּאַחַת. טְהוֹרָה הִיא דְּבַר תּוֹרָה. אַתְּ הוּא שֶׁגָּזַרְתָּה עָלֶיהָ שְׂרֵיפָה. מִכָּל מָקוֹם לֹא נִפְסְלָה בְהֵיסַח הַדַּעַת. לֹא כֵן אָמַר רִבִּי יוֹחָנָן. הֶסִּיעַ דְּבַר תּוֹרָה. אֲחוּזַת דָּם כְּרִבִּי שִׁמְעוֹן תּוֹרָה. חָבִית הַשְּׁנִיָיה כְרִבִּי מֵאִיר תּוֹרָה. אֵינָהּ כֵּן. אֶלָּא מְשַׁמְּרָהּ הוּא שֶׁלֹּא תִגַּע בְּטַהֲרוֹת אֲחֵרוֹת. הָתִיב רִבִּי יִצְחָק בְּרֵיהּ דְּרִבִּי חִיָיה כְתוֹבָה. הַגַּע עַצְמָךְ שֶׁהָיְתָה נְתוּנָה עַל גַּבֵּי הַגְּחָלִים. אָמַר לֵיהּ. לִכְשֶׁיִּתְּנֶנָּהּ. אָמַר רִבִּי מָנָא לְרִבִּי שַׁמַּי. אַתּוּן אָמְרִין. רִבִּי שִׁמְעוֹן יוֹדֶה לְרִבִּי יוֹשׁוּעַ. אֲפִילוּ רִבִּי יוֹשׁוּעַ לֵית הוּא רִבִּי יוֹשׁוּעַ. אָמַר לֵיהּ. תַּנָּיִין אִינּוּן. תַּמָּן רִבִּי מֵאִיר בְּשֵׁם רִבִּי יוֹשׁוּעַ. בְּרַם הָכָא רִבִּי שִׁמְעוֹן בְּשֵׁם רִבִּי יוֹשׁוּעַ. תַּמָּן תַּנִּינָן. הַבְּכוֹר שֶׁאֲחָזוֹ דָם. אֲפִילּוּ מֵת אֵין מַקִּיזִין לוֹ אֶת הַדָּם. דִּבְרֵי רִבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים. יַקִּיז וּבִלְבַד שֶׁלֹּא יַעֲשֶׂה בוֹ מוּם. אִם עָשָׂה בוֹ מוּם הֲרֵי זֶה לֹא יִשְׁחוֹט עָלָיו. רִבִּי שִׁמְעוֹן אוֹמֵר. יַקִּיז אַף עַל פִּי שֶׁהוּא עוֹשֶׂה בוֹ מוּם. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָעְזָר. אַתְיָא דְּרִבִּי יוּדָה כְרַבָּן גַּמָלִיאֵל. וּדְרַבָּנִין כְּרִבִּי אֶלִיעֶזֶר. וּדְרִבִּי שִׁמְעוֹן כְּרִבִּי יוֹשׁוּעַ. תַּנֵּי בְשֵׁם רִבִּי שִׁמְעוֹן. יַקִּיז אַף עַל פִּי שֶׁהוּא מִתָכַּוֵּין לַעֲשׂוֹת בּוֹ מוּם. וְאַתְיָא כְרִבִּי יוֹשׁוּעַ אַחֵרַיָיא. אָמַר רִבִּי בּוּן בַּר חִיָיה קוֹמֵי רִבִּי זְעִירָא. תִּיפְתָּר בְּקֳדָשִׁים שֶׁהוּא חַיָיב בְּאֲחֵרָיוּתָן כְּרִבִּי שִׁמְעוֹן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. טַעֲמֵיהּ דְּרִבִּי יוּדָה. לֹא תֹּאכְלֶנּוּ עַל הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם. לֹא הִיתַּרְתִּי לָךְ אֶת דָּמוֹ אֶלָּא בִשְׁפִיכָה. הָתִיב רִבִּי אַבָּא מָרִי אַחֲוָה דְּרִבִּי יוֹסֵה. וְהָכְתִיב אַף בִּפְסוּלֵי הַמּוּקְדָּשִׁין כֵּן. לֹא תֹּאכְלֶנּוּ עַל הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם. אָמַר רִבִּי חִיָיה בַּר אָדָא. לְהַכְשִׁיר אִיתְאֲמָרַת. מַה הַמַּיִם מַכְשִׁירִין אַף הַדָּם יְהֵא מַכְשִׁיר. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. שְׁנֵיהֶן מִקְרָא אֶחָד הֵן דּוֹרְשִׁין. תָּמִים יִהְיֶה לְרָצוֹן כָּל מוּם לֹא יִהְיֶה בּוֹ. רִבִּי שִׁמְעוֹן אוֹמֵר. בְּשָׁעָה שֶׁהוּא לְרָצוֹן אֵין אַתְּ רַשַּׁאי לִיתֵּן בּוֹ מוּם. [וּבְשָׁעָה שֶׁאֵינוֹ לְרָצוֹן אַתָּה רַשַּׁאי לִיתֵּן בּוֹ מוּם.] וַחֲכָמִים אוֹמְרִים. אֲפִילוּ כוּלּוֹ מוּמִין אֵין אַתְּ רַשַּׁאי לִיתֵּן בּוֹ מוּם.

MISHNAH: Rebbi Meïr said, from their words we learned that one burns pure heave together with impure on Pesaḥ. Rebbi Yose said to him, this is not the implication. Rebbi Eliezer and Rebbi Joshua agree that each of these is burned separately. Where did they disagree? On the suspended 8:7, Note 180 ). and impure ones, where Rebbi Eliezer says each one should be burned separately while Rebbi Joshua said, both together. HALAKHAH: What is “on Pesaḥ”? On the Fourteenth denotes the 14 of Nisan, the day of the Pesaḥ sacrifice (Lev. 23:5 , Deut. 28:16 ). In popular language “Pesaḥ” denotes the festival of unleavened bread, the 15–21. The Mishnah uses the biblical expression. . Rebbi Joḥanan said, from the words 204 of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim. Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Rebbi Ze`ira said before Rebbi Yasa: The opinion of Rebbi Joḥanan is understandable8:7, quoted later in the Halakhah, which on the face of it deals with an unrelated subject, whether it is better to keep heave from becoming certainly impure or see to it that it be usable in conformity with the rules (Notes 216 ff.). . In the opinion of Rebbi Simeon ben Laqish, where enter Rebbi Eliezer and Rebbi Joshua in the discussion? He told him, there are [different] Tannaim. Rebbi Yasa in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together] other than Temple sacrifices may not be burned on the holiday; the burning must be on the first of the intermediate days where work is permitted. . Rebbi Yasa asked: Why does Rebbi Yose say, this is not the implication? Rebbi Yasa had heard that Rebbi Joḥanan said, “from the words of Rebbi Aqiba and Rebbi Ḥananiah the executive officer of the Cohanim,” and he had heard that Bar Qappara said, “original impurity is a word from the Torah, derivative impurity is of their words 8:5 . .” But he had not heard that Rebbi Joḥanan had said, “both these and those are words of the Torah.” Therefore, he was asking: Just as it is permitted to burn what is (rabbinically) [biblically] forbidden with what is biblically impure, since one burns what is (rabbinically) [biblically] impure with what is biblically impure, so it should be permitted to burn what is (biblically) [rabbinically] forbidden with what is biblically impure since one burns what is (biblically) [rabbinically] impure with what is biblically impure. But there must be a difference between prohibition and impurity. And Rebbi Yasa said in the name of Rebbi Joḥanan: Everybody agrees that on the Sixteenth one burns pure and impure heave [together] other than Temple sacrifices may not be burned on the holiday; the burning must be on the first of the intermediate days where work is permitted. . Just as you did not make a difference for us between biblical prohibition and biblical impurity since one burns what is biblically impure with what is biblically impure, so you should not make a difference for us between what is rabbinically forbidden with what is biblically impure since one burns what is rabbinically impure with what is biblically impure. But it must be that both these and those are words of the Torah. There came Rebbi Ḥiyya bar Abba from Tyre and said in the name of Rebbi Joḥanan: both these and those are words of the Torah, and I said, it is correct. There (rabbinic) [biblical] impurity with biblical impurity but here biblical disqualification with biblical impurity. Therefore Rebbi Yose said, this is not the implication. The position of Rebbi Joḥanan is difficult for Rebbi Meïr; therefore Rebbi Yose said, this is not the implication. Bar Qappara must argue like Rebbi Simeon ben Laqish, as Rebbi Simeon ben Laqish said, from the words of Rebbi Eliezer and the words of Rebbi Joshua. Then the opinion of Bar Qappara is difficult for Rebbi Yose 8:7, discussed in the next paragraph, R. Joshua prescribes making possibly rabbinically impure heave biblically impure. Since the first generation R. Joshua is an overriding authority, it is difficult to see how the third generation R. Yose could disagree. based on what Rebbi Meïr said, “from their words we learned.” Rebbi Abbin said, Rebbi Meïr is consistent since Rebbi Meïr is restrictive in their words as in words of the Torah. Where do we find that Rebbi Meïr is restrictive in their words as in words of the Torah? Rebbi Ḥinena said, as we have stated there 6:13. : “A woman who sees a stain is out of order and worries because of flux[, the words of Rebbi Meïr. But the Sages say, nothing in stains implies flux Chapter 4, Note 3 ) there is a big difference between menstrual discharges ( Lev. 19:15–24 ) and non-menstrual flux ( Lev. 19:25–30 ). In rabbinic theory, there are 11 days after the end of a menstrual period in which no discharges are menstrual. If a woman discovers a stain on an undergarment, it is rabbinically considered evidence of a discharge. Since this is a purely rabbinic rule, she is “out of order” in that the 11 day rule cannot be applied. In addition, if the undergarment was worn for three days and the stain is large enough to possibly be the result of three discharges, for R. Meïr all rules spelled out in vv . 19:28–30 do apply even though there is no biblical impurity. ].” There 8:7. The text from here to the end of the Chapter is from Terumot 8:8–9 (Notes 180–235, ת ); it cannot be understood without Mishnaiot 8:8–9 which are not reproduced here. , we have stated: An amphora of heave about which a doubt of impurity arose, Rebbi Eliezer says, if it was at a vulnerable place, he should move it to a hidden place. If it was uncovered, he should cover it. Rebbi Joshua says, if it was at a hidden place, he should move it to a vulnerable place. If it was covered, he should uncover it. Rabban Gamliel says, he should not change anything 33b ). . Rebbi Yose ben Rebbi Abun said, from the opinion of all three of them: It is forbidden to burn suspended [heave]. The colleagues in the name of Rebbi Eleazar: The first amphora 8:7 is consistent with the position of R. Yose in Pesaḥim 1:8 . Since R. Joshua only permits to put suspended heave in a situation where there is great probability that it accidentally will become impure but does not allow actively to make it impure, it follows that he will not allow pure heave to be made impure in the process of burning, as prescribed by R. Meïr. following Rebbi Yose, the second 8:10. If there is a choice of either making heave impure or letting it go to waste, R. Joshua permits to make it impure. This parallels the position of R. Meïr in Pesaḥim 1:8 , who permits making heave impure in the process of required destruction. Since that Mishnah is not quoted here, it is clear that the origin of the text is in Terumot. following Rebbi Meïr. The colleagues say, the first amphora following Rebbi Yose but Rebbi Meïr will not agree; the second following Rebbi Meïr but Rebbi Yose will not agree. Rebbi Yose told them, be careful what you are saying. The first amphora following Rebbi Yose, but following Rebbi Meïr one burns and following Rebbi Simeon one burns. Then Rebbi Meïr and Rebbi Simeon should form a majority against Rebbi Yose and one should burn. In addition, we understand from the following: we see the rabbis, if a case comes before them, they say, go and suspend. Where do we find that Rebbi Simeon says, one burns? It is what we have stated: “Rebbi Eliezer and Rebbi Joshua agree that each of these is burned separately.” Rebbi Joḥanan said, Rebbi Simeon stated this it establishes that he agrees with him about heave. The translation follows the spelling in Terumot , שנייה. . If you want to say that Rebbi Meïr does not recognize suspension, have we not stated: “Suspended (pure) one has to read: “or impure”. heave is burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Rebbi Ezra R. Zeˋira (third generation) before R. Mana I (early second generation). said before Rebbi Mana, explain it that it is suspended because he does not intend to ask about it. He said to him, so also said Rebbi Yose: All we are occupied with here is with suspended [heave] about which he does not intend to ask; but suspended [heave] about which he intends to ask is pure. It was stated thus7:18 . : “Suspended heave about which they said, is it pure? It is impure. If he said, I am keeping it in order to ask about it, it is pure.” What about it? Rebbi Yose ben Rebbi Abun said, explain it if the doubt arose at sundown. Then one cannot infer anything. And you are saying, the first amphora following Rebbi Yose and Rebbi Meïr will not agree 8:8 and 8:10 about a barrel of pure heave wine which is breaking on top of a container of impure wine. ? But did we not state: Chapter 5. If heave falls into a container of profane produce of the same kind as the heave and the volume of the profane matter is less than 101 times that of the heave, the entire matter is forbidden to non-Cohanim. But if it is at least that amount, a volume equal to that of the heave which was lost can be lifted from the mixture and declared as replacement heave. Then the particles of the original heave in the mixture revert to profane status and become permitted to lay persons. Mishnaiot Terumot 8:8,10: “If an amphora broke in the upper part of a wine press whose lower part was impure, R. Eliezer and R. Joshua agree that if one can save a quartarius from it, he shall save that in purity.… Rebbi Joshua said, this is not a case for which I have been warned not to make it impure …” When has this been said? Regarding a vat which contains enough to lift it. But for a vat which does not contain enough to lift it, it is forbidden to make any amount impure. And if it follows Rebbi Meïr, whether it is a vat which contains enough to lift it or a vat which does not contain enough to lift it, is it forbidden to make any amount impure? In addition, from what we have stated: “Rebbi Yose said, this is not the implication,” nobody says “this is not” unless he agrees with the premise. How is that? Rebbi Yose ben Rebbi Abun said, there in order to care for the property of Jews 12:5 . Babli 20b . ; here what do you have? Does the Jew not lose money even here? For he needs to burn wood separately For he needs wood to burn each lot separately. and this separately? They worried about a big loss, they did not worry about a small loss. Rebbi Ḥananiah said before Rebbi Mana R. Yose ben R. Abun said. , explain it following him who said, from the words of Rebbi Aqiba and Rebbi Ḥanina the executive officer of the Cohanim; and one cannot infer anything which according to R. Meïr speaks about impurity and disqualification and in Terumot dealing with impurity and purity. R. Yose’s second objection to the colleagues is not proven. . Rebbi Zeˋira, Rebbi Ila, both in the name of Rebbi Eleazar. The first amphora following Rebbi Yose, but the second both following Rebbi Meïr and Rebbi Yose. Rebbi Ezra said before Rebbi Mana R. Zeˋira (third generation) before R. Mana I (early second generation). : Does this not disagree with Rebbi Yose? He told him, if not following Rebbi Yose the names Yose and Meïr are systematically switched. For the interpretation there is no difference since, as stated in the next sentence, the two rabbis agree in this matter. Nevertheless it seems that the text in Terumot is more reliable since the remainder of the discussion concentrates on determining R. Meïr’s position. , we may say not following Rebbi Meïr since we find that Rebbi Yose is burning suspended [heave] in all cases. Rebbi Mana said, I went to Caesarea and heard Rebbi Zeriqan in the name of Rebbi Zeˋira: Rebbi Meïr is burning suspended [heave] in all cases. I asked him, even in a case where it is suspended by word of the Torah? He told me, if I explain it that it became impure in Gentiles’ dwelling Chapter 6 Note 25 ). Practice disregards the opinion of R. Simeon who denied the possibility of “tent impurity” for Gentiles. , what do you have in your hand? It was stated18:7 . : “For Gentiles’ dwelling one suspends, Rebbi Yose ben Rebbi Jehudah says, one burns.” Rebbi Ḥuna in the name of Rebbi Zeˋura: Rebbi Meïr burns suspended [heave] any day of the year, and so it was stated: “Suspended [and] necessary by the context. impure heave are burned on Sabbath eve when it gets dark, the words of Rebbi Meïr; but the Sages say, at its appointed time.” Should he not burn in the morning? Explain it that he was lazy and did not burn. You should know that this is so, since it was stated “impure”. Not because he was lazy and did not burn? Rebbi Abba Mari the brother of Rebbi Yose said, explain it that the impurity came to it at that moment and one cannot infer anything. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Joshua R. Joshua (first generation), R. Simeon (third generation) is preferable. both said the same thing. Rebbi Ila said, Rebbi Simeon in Bekhorot 5:2 , quoted in the next paragraph. While a firstling calf or lamb has to be treated as a sacrifice, R. Simeon permits any surgical operation if the health of the animal requires it, even if it is clear that by the operation the animal will become disqualified as sacrifice. and Rebbi Joshua in Terumot, neither of them will agree with the other. Rebbi Zeˋira said, it is reasonable that Rebbi Simeon agrees with Rebbi Joshua “But R. Joshua will not agree with R. Simeon”. R. Joshua ( Terumot 8:8–10) permits to cause impurity to heave in order to save food; R. Simeon permits to make a blemish on a firstling in order to save its life. But the Mishnah in Bekhorot states that a firstling with this intentionally induced blemish may not be slaughtered; it cannot become food for anybody. Therefore it is not necessary to conclude that R. Joshua agrees with R. Simeon. Babli Bekhorot 33b . . [Rebbi Abun bar Ḥiyya said to Rebbi Zeˋira: In your opinion, since you say that Rebbi Simeon agrees with Rebbi Joshua, did we not state: How may one burn suspended [heave] with impure one] the question is correct as objection of R. Eliezer to R. Joshua. ? “Rebbi Eliezer agrees with Rebbi Joshua that each of these is burned separately.” Should one not burn both together? It is pure by words of the Torah. You are the one who decided on burning. In any case, would it not become disqualified by inattention 7:2 ). Since on the 14 of Nisan heave cannot be eaten after 10 a.m., there is no need to watch it any longer and, by being released from supervision, it should become disqualified immediately even by biblical standards. ? Did nor Rebbi Joḥanan say, inattention is a word of the Torah; blood affliction following Rebbi Simeon is Torah, the second amphora following Rebbi Meïr is Torah? It is not so; but he watches it that it should not come in contact with other pure things. Rebbi Isaac, the son of Rebbi Ḥiyya the scribe, objected: Think of it, if it was put on coals. He told him, after it was put there. Rebbi Mana said to Rebbi Shammai: You are saying that Rebbi Simeon agrees with Rebbi Joshua. Even Rebbi Joshua does not agree with Rebbi Joshua1:7 and Terumot 8:8–10 do not necessarily coincide. . He told him, these are Tannaim. There Rebbi Meïr in the name of Rebbi Joshua, here Rebbi Simeon in the name of Rebbi Joshua. There, we have stated 5:2 [ Sifra Emor Parashah 7(10 )]. Since a firstling is a sacrifice by birth, it has to be treated according to the rules of sacrifices. The only difference is that a dedicated sacrifice which develops a blemish must be redeemed to become profane whereas a firstling in the hands of a Cohen which develops a blemish automatically becomes profane and may be eaten by everybody and in impurity. Therefore, Cohanim are suspected to induce blemishes on the firstlings in their possession. : “A firstling afflicted by blood, even if it is going to die, cannot be bled, the words of Rebbi Jehudah. But the Sages say, it should be bled, only he should not intend to cause a blemish. If it did cause a blemish, it may not be slaughtered because of it. Rebbi Simeon says, he should bleed it even if he makes a blemish.” Rebbi Abbahu in the name of Rebbi Eleazar: Rebbi Jehudah parallels Rabban Gamliel, the rabbis parallel Rebbi Eliezer, Rebbi Simeon parallels Rebbi Joshua 8:7 (“the first amphora.”) The Babli Bekhorot 35b identifies the position of the Sages with that of R. Joshua (i. e., the operative opinion in Bekhorot with that in Terumot ) while the Yerushalmi implies that practice should follow R. Simeon. . It was stated in the name of Rebbi Simeon: “He should bleed it even if he intends to make a blemish.” This parallels another opinion of Rebbi Joshua. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira: Explain about sancta for which he is liable following Rebbi Simeon The verse is formulated for all sacrifices which develop a blemish; it is more reasonable to apply it to the vast majority of dedicated sacrifices which have to be redeemed rather than to firstlings for which change to semi-profane status is automatic. If somebody dedicates a specific animal and it later develops a blemish, there is no sacrifice. But if he vows “a sacrifice” and then dedicates a particular animal which later develops a blemish, he has to redeem the animal by an unblemished replacement. . Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Jehudah: You shall not eat it, on the earth you shall you shall spill it like water 12:24 . . I did permit you its blood only for spilling. Rebbi Abba Mari the brother of Rebbi Yose said, is not about disqualified sancta written so, you shall not eat it, on the earth you shall spill it like water 15:23 , speaking of the firstling: Only its blood you shall not eat, spill it onto the ground like water. The verse used gives the rules for animals which develop blemishes after being dedicated. This also includes firstlings. ? Rebbi Ḥiyya bar Ada said, it was said for preparation Chapter 2, Notes 136,141). Since the rules for preparation are spelled out for water ( Lev. 11:38 ), other fluids have this property of water only if there is a biblical verse which compares them to water. Sifry Deut. #71. . Just as the water prepares, so the blood shall prepare. Rebbi Abbahu in the name of Rebbi Joḥanan, both of them explain the same verse. 22:21 . : Perfect it shall be for goodwill; any blemish shall not be on it. Rebbi Simeon explains: As long as it is for goodwill, you may not induce a blemish. If it is no longer for goodwill, you may induce a blemish. But the Sages say, even if it is all blemishes, you may not add a blemish 35b , the Sages hold that R. Simeon would be justified if the verse read “ no blemish shall be on it.” But the involved language, any blemish, forbids the imposition of a new blemish on existing blemishes. .