Jerusalem Talmud Pesachim Chapter 3

וָאֵילּוּ עוֹבְרִין בַּפֶּסַח כּוּתָּח הַבַּבְלִי וְשֵׁכָר הַמָּדִי וְחוֹמֶץ הָאֲדוֹמִי וְזִיתוֹם הַמִּצְרִי וְזוּמָן שֶׁל צַבָּעִין וַעֲמִילָן שֶׁל טַבָּחִין וְקוֹלָּן שֶׁל סוֹפְרִים. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַף תַּכְשִׁיטֵי נָשִׁים. זֶה הַכְּלָל כָּל שֶׁהוּא מִין דָּגָן הֲרֵי זֶה עוֹבֵר בַפֶּסַח הֲרֵי אֵילּוּ בְאַזְהָרָה וְאֵין בָּהֶן מִשּׁוּם כָּרֵת: וָאֵילּוּ עוֹבְרִין בַּפֶּסַח כול׳. אָמַר רִבִּי מְנָא. וְכוּלְּהוֹן עַל יְדֵי מוֹיי. כּוּתָּח הַבַּבְלִי. דּוּ יְהִיב בֵּיהּ מַלְמוֹלִין דְּלִישׁ. שֵׁכָר הַמָּדִי. דּוּ יְהִיב בֵּיהּ קֶמַח דִּשְׂעָרִין. חוֹמֶץ הָאֲדוֹמִי. בְּסִימָה דְרוּמִיָּא. בָּרִאשׁוֹנָה שֶׁהָיוּ עוֹשִׂין יַיִן בְּטָהֳרָה לִנְסָכִים לֹא הָיָה יַיִן מַחְמִיץ. וָהֲווֹן יְהָבִין בְּגַוֵּיהּ שְׂעָרִין בְּגִין דְּיִחְמַע. וַהֲווֹ צְוָוחִין לֵיהּ בְּסִימָה דְרוּמִיָּה. זִיתוֹס הַמִּצְרִי. זַיְיתִיָּה. וְזִימֵי שֶׁלְצַבָּעִין. דּוּ יְהַב בְּגַוֵּיהּ קוּצָם בְּגִין דִּיקְלוֹט צִיבְעָא. עֲמִילָן שֶׁלַּטַּבָּחִין. אָמַר רִבִּי חִיָיא בַּר בָּא. מֵבִיא מְלִילֹות שֶׁלֹּא הֵבִיאוּ שְׁלִישׁ וְכוֹתְשָׁן וְעוֹשֶׂה אוֹתָן כְּחַלּוֹת חָרִיעַ. וְנוֹתֵן בִּקְדֵירָה. וְהוּא עֲבַיד כִילָדִין. וְקוֹלָּן שֶׁלְּסוֹפְרִין. בְּאַלֶכְסַנְדְּרִיָּאה עָבְדִין אַמְבַּטִּיּוֹת שֶׁל בָּצֵק. רִבִּי אֱלִיעֶזֶר אוֹמֵר. אַף תַּכְשִׁיטֵי נָשִׁים. אִית תַּנָּיֵי תַנֵּי. תַּכְשִׁיטֵי. וְאִית תַּנָּיֵי תַנֵּי. טִיפּוּלֵי. מָאן דְּאָמַר. טִיפּוּלֵי. כָּל שֶׁכֵּן תַּכְשִׁיטֵי. מָאן דְּאָמַר. תַּכְשִׁיטֵי. הָא טִיפּוּלֵי לֹא. כָּתוּב כָּל מַחְמֶצֶת לֹא תֹאכֵלוּ. לְרַבּוֹת כּוּתָּח הַבַּבְלִי וְשֵׁכָר הַמָּדִי וְחוֹמֶץ הָאֲדוֹמִי שֶׁיְּהוּ בָאַזְהָרָה. יָכוֹל יְהוּ בְהִכָּרֵת. תַּלְמוּד לוֹמַר כִּי כָּל אֹכֵל חָמֵץ וְנִכְרְתָה. חֲבֵרַיָיא בְעוֹן קוֹמֵי רִבִּי יוֹנָה. הָכָא כְתִיב כָּל וְהָכָא כְתִיב כָּל. הָכָא אַתְּ מַרְבֶּה וְהָכָא אַתְּ מְמָעֵט. אֲמַר לוֹן. כָּאן רִיבָה בָאוֹכְלִין וְכָאן רִיבָה בָנֶאֱכָלִין. הָתִיבוֹן. וְהָתַנֵּי. יוֹצְאִין בְּמַצָּה מְתוּבֶּלֶת אַף עַל פִּי שֶׁאֵין בָּהּ טַעַם דָּגָן. וְהִיא שֶׁיְּהֵא רוּבָּהּ דָּגָן. וְאֵילּוּ הוֹאִיל וְרוּבָּן חָמֵץ יְהֵא חַיָיב. אֲמַר לוֹן. שַׁנְיָיא הִיא. דִּכְתִיב לֶחֶם. וְאֵילּוּ אֵינָן לֶחֶם. הָתִיב רִבִּי יוֹסֵה. וְהָתַנֵּי. כָּל עַצְמוֹ אֵינוֹ קָרוּי לֶחֶם אֶלָּא מַצָּה. שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת לֶחֶם עוֹנִי. וְהָכָא אַתְּ יְלִיף מַצָּה מֵחָמֵץ. וְעוֹד מִן הָדָא דְתַנֵּי. יוֹצֵא הוּא אָדָם יְדֵי חוֹבָתוֹ בְּרָקִיק שָׁרוּי וּבְרָקִיק מְבוּשָּׁל שֶׁלֹּא נִמְחֶה. לֹא אַמַר אֶלָּא שֶׁלֹּא נִמְחֶה. הָא אִם נִמְחֶה לֹא. וּלְעִנְיַין חָמֵץ אַתְּ אָמַר. הִמְחָה אֶת הֶחָמֵץ וּגְמָיוֹ חַיָיב. מַאי כְדוֹן. רִבִּי יוֹסֵי בְשֵׁם רִבִּי אִידִי. אֵין חִימּוּצוֹ חִימּוּץ בָּרוּר. מָהוּ שֶׁיִּלָּקֶה. רִבִּי יִרְמָיָה בְשֵׁם רִבִּי לָעְזָר. רִבִּי לָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אַף לִלְקוֹת אֵין לוֹקֶה. דְּתַנֵּי. עַל חָמֵץ בָּרוּר חַיָיב כָּרֵת וְעַל עֵירוּבוֹ סוֹפֵג אַרְבָּעִים. רַב אָמַר. זָה סִיעוֹר. וְאָמַר. זֶה כּוּתָּח הַבַּבְלִי וְשֵׁכָר הַמָּדִי. אָמַר רִבִּי בּוּן בַּר כַּהֲנָא קוֹמֵי רִבִּי לָא. תִּיפְתָּר בְּחָמֵץ וּמַצָּה שֶׁנְִּתְעָרְבוּ. אָמַר רִבִּי יוֹסֵה. קַּשִּׂיָיתָהּ עַל הָדָא דְרִבִּי בּוּן בַּר כַּהֲנָא. מָה נָן קַיָימִין. אִם בְּשֶׁרוּבּוֹ חָמֵץ. חַיָיב כָּרֵת. אִם בְּשֶׁרוּבּוֹ מַצָּה. יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בַפֶּסַח. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. תַּנָּא רִבִּי יוֹשׁוּעַ אוֹנִיָיה. תִּיפְתָּר שֶׁיֵּשׁ בּוֹ חָמֵץ ואֵין בוֹ כְזָיִת. כְּרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן אָמַר. כָּל שֶׁהוּא לְמַכּוֹת. רִבִּי יִרְמְיָה רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּשֵׁם רַב. קְדֵירָה שֶׁבִּישֵּׁל בָּהּ [מוּדָה] לֹא יְבַשֵּׁל בָּהּ מֵאוֹתוֹ הַמִּין אֶלָּא לְאַחַר הַפֶּסַח. הָא מִמִּין אַחֵר מוּתָּר וּבִלְבַד לְאַחַר שְׁלֹשָׁה תַבְשִׁילִין. כְּשֵׁם שֶׁהוּא בָטֵל עַל שֶׁאֵינוֹ מִינוֹ כָּךְ יְבָטֵל עַל מִינוֹ. מִין מְעוֹרֵר עַל מִינוֹ לֵיאָסֵר. אָמַר רִבִּי יַעֲקֹב בַּר זַבְדִּי. רִבִּי אַבָּהוּ מְפַקֵּד לִטְחוֹנַיָיא דְלָא מִיתֵּן קוּפַּיָיא אִילֵּין עַל אִילֵּין דְּלָא יִרְתְּחָן וְיִחְמְעָן. רִבִּי חִינְנָא בַּר פַּפֻּא אֲזַל לֵיהּ גַּבֵּי טְחוֹנַיָיא. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן טְחַן לֵיהּ צְרָף. רִבִּי אָבוּן הוֹרֵי לִטְחוֹנַיָיא מִיתֵּן טַרְטוֹן דְּמַיי בְּגִין מוֹדִיָיה וּמְתַלֶּנָּה אַרְבָּעָה זִימְנִין. רִבִּי חֲנַנְיָה וְרִבִּי מָנָא. חַד אָמַר. בָּעֲשָׂבִין שָׁרֵי. מְטָנָנָה אֲסִיר. וְחָרָנָה מִיחְלַף. אָמַר רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִלֵּל. וְאֲפִילוּ כְּמָאן דְּאָמַר. בָּעֲשָׂבִין שָׁרֵי. בְּלוֹקְטָן מִשֵּׁשׁ שָׁעוֹת וּלְמַעֲלָן. מָה. דְּטַלָּא פְיָיגָא מִינְּהוֹן.

MISHNAH: And the following are removed on Passover: Babylonian kutah , and Median beer, and Edomite vinegar, and Egyptian zythum , and dyers’ gravy, and cooks’ starch, and scribes’ glue; Rebbi Eliezer says, also women’s make-up This is the principle: Anything made from grain one removes on Passover; these are included in the warning but they are not cause for extirpation. HALAKHAH: “And the following are removed on Passover,” etc. Rebbi Mana said, all by the action of water. “Babylonian kutah”, for he puts in crumbs of dough. “Median beer,” for he puts in barley flour. “Edomite vinegar,” Southern aromatic. In earlier times, when one made wine in purity for libations, wine did not turn sour. One had to spike it with barley to make it sour; one did call it “Southern aromatic.” “Egyptian zythum ,” ζύθος. “Dyers’ gravy,” for he puts in qussam 3, Šabbat 8, pp. 111–112) if one adopts the reading of the text, the word is Syriac “barley flower” (as pointed out by E. S. Rosenthal), but the reading of G has to be explained as plural of קצי “morsel of bread”. There remains the difficulty that in the preceding lines both “barley flour” and “bread crumbs” appear in their Hebrew forms. {Perhaps cf. Latin quasso “to shake, toss” (E. G.).} so the dye should be absorbed. “Cooks’ starch.” Rebbi Hitta bar Abba said, one brings ears of grain which are less than one-third ripe, pounds them, forms them like loaves of saffron, and puts them in the pot, so they should absorb the impurities. “Scribes’ glue.” In Alexandria they make tubs of dough. “Rebbi Eliezer says, also women’s make-up.” There are Tannaim who state “make-up”; and there are Tannaim who state “treatments”. He who says “treatments”, so much more “make-up”; he who says “make-up”, but not “treatments”. “It is written: Any leavened matter you shall not eat 12:20 . , to include Babylonian kutah, and Median beer, and Edomite vinegar, in the admonition. I might think that these are subject to extirpation, the verse says, for anybody who eats leavened bread will be extirpated 12:15 . Babli 33a , Mekhilta dR. Ismael Ba 10 (p. 35), dR. Simeon ben Yohay 12:20 (p.24). .“The colleagues asked before Rebbi Jonah: Here it is written any, and there it is written any. Here you are adding but there you are excluding Why in matters of the prohibition one includes admixture of leavening but in matters of extirpation one excludes it? . He told them, there He added eaters but there He added edibles includes women who are obligated to eat mazzah even though this is a positive commandment activated at a fixed date from which in general women are exempted ( Mishnah Qiddušin 1:7 ). V. 20 any leavened matter includes admixture of leavening to edibles. . They objected, was it not stated: “One fulfills his obligation with spiced mazzah , even if it does not taste of grain, on condition that it be mostly grain”. And for these might not trigger extirpation since the amount of leavened matter is small, but why should beer, which essentially is water and malt, be treated differently from bread which is water and flour? , because they are mostly grain, he should be liable. He told them, there is a difference, for it is written bread , and these are not bread. Rebbi Yose objected, was it not stated that only mazzah is called bread, seven days you shall eat mazzot, the bread of deprivation . 16:3 . Since mazzah is called bread, it is clear that the positive commandment to eat mazzah can only be fulfilled by eating azyme bread. But leavened matter is always called חָמֵץ, and never is explicitly called “bread”; there seems to be no reason why extirpation should be restricted to those who eat bread. ? But here you infer mazzah from leavened bread? In addition, from the following which was stated: “A person may acquit himself of his obligation with a soaked wafer, or a cooked wafer, as long as it did not lose its shape. 38b . ” It only says, “as long as it did not lose its shape,” therefore not if it lost its shape. But in the matter of leavened bread you are saying, if he mashed leavened bread and slurped it, he is liable. How is this? Rebbi Yose in the name of Rebbi Idi: Their leavening is not clear leavening. Should he be flogged? Rebbi Jeremiah in the name of Rebbi Eleazar, Rebbi La in the name of Rebbi Simeon ben Laqish: Concerning flogging, he cannot be flogged, as it was stated: On certain leavened bread he is subject to extirpation, for its admixture he receives forty [lashes]. 12:20 states a general prohibition for food with an admixture of leavened matter, transgression has to be punished by the generic punishment prescribed for all prohibitions for which no particular punishment is specified. G has an additional sentence: “The word of Rebbi (probably meaning Rabbenu , i. e., Rav) implies that he is not flogged.” On the other hand, a sentence of the ms. text is missing in G because of homoioteleuton. . Rav said, that is sour dough. He could have said, that is Babylonian kutah , and Median beer. Rebbi Abun bar Cahana said before Rebbi La: Explain it if leavened bread and mazzah were mixed can be explained as referring directly to bread, eaten alone or with other edibles. . Rebbi Yose said, I pointed out a difficulty for Rebbi Abun bar Cahana: Where do we hold? If most of it was leavened bread, he is subject to extirpation. If most of it is mazzah , he could use it to fulfill his obligation on Passover 13, Note 56 ), but nobody else. . Rebbi Samuel bar Rav Isaac said, Rebbi Joshua from Ono stated: Explain it if the amount of leavened bread was less than the volume of an olive, following Rebbi Simeon, since Rebbi Simeon said, the most minute amount for flogging 17a , Ševuot 21a , 24b , Menaḥot 4a , Meˋilah 18a . R. Simeon restricts the possibility of a purification sacrifice to the case that a person ingested at least the volume of an olive of food forbidden under punishment of extirpation (such as forbidden fat or leavened matter on Passover) but admits the possibility of criminal prosecution for the most minute amount. . Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: In a pot in which one cooked with water one may cook the same kind only after Passover. Therefore another kind is permitted although only after three dishes. If it becomes insignificant by other kinds, should it not become insignificant also by its own kind? A kind awakes its own kind to prohibit 9a , Avodah zarah 73a , Bekhorot 22a , 33a ). . Rebbi Jacob bar Zavdi said, Rebbi Abbahu ordered the millers not to put boxes one on top of the other lest they heated up and became leavened. Rebbi Ḥinena bar Pappos went to the millers. Rebbi Yose ben Rebbi Abun milled himself as guest. Rebbi Abun instructed the millers to fill a quartarius , “a quarter”.. of water in the modii and moisten it four times. Rebbi Ḥananiah and Rebbi Mana, one said, grasses are permitted, moistened it is forbidden 3:5 . It is difficult to understand how anybody could permit storing grain on moist grasses. S. Liebermann conjectures that instead of מטננה one has to read בטיט הנגוב “in dried clay”. But since the text is confirmed by G, emendation is problematic. , but the other one switches. Rebbi Ḥananiah the son of Rebbi Hillel said, even the one who permits grasses, if he collected them in the afternoon. Why? For dew faded away from it.

בָּצֵק שֶׁבְּסִדִיקֵי הָעֲרֵיבָה אִם יֵשׁ כַּזַּיִת בְּמָקוֹם אֶחָד חַיָיב לְבָעֵר פָּחוּת מִיכֵּן בָּטֵל בְּמִיעוּטוֹ. וְכֵן לְעִנְיַין הַטּוּמְאָה אִם הִקְפִּיד עָלָיו חוֹצֵץ אִם רוֹצֶה הוּא בְקִיּוּמוֹ הֲרֵי הוּא כָעֲרֵיבָה. בָּצֵק הַחֵרֵשׁ אִם יֵשׁ כַּיּוֹצֵא בוֹ שֶׁהֶחְמִיץ הֲרֵי זֶה אָסוּר: חֲבָרַיָיא בְשֵׁם רִבִּי יוֹחָנָן. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יוֹשׁוּעַ בֶּן לֵוִי. בְּנִקְלַף כּוּלּוֹ כְּאַחַת. עַד כְּדוֹן לַח. יָבֵשׂ. מֵאַחַר שֶׁאִילּוּ הָיָה לַח הָיָה נִקְלַף כּוּלּוֹ כְּאַחַת. וַאֲפִילוּ יָבֵשׁ כְּסֶדֶר הַזֶּה. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעִירָה. שְׁנֵי חֲצָאֵי זֵתִים בְּתוֹךְ הַבַּיִת. אֵין הַבַּיִת מְצָרֵף. בְּתוֹךְ הַכֶּלִי. הַכֶּלִי מְצָרֵף. וְהָא תַנִּינָן. פָּחוּת מִיכֵּן בָּטֵל בְּמִיעוּטוֹ. כָּאן בְּתָלוּשׁ וְכָאן בִּמְחוּבָּר. מַהוּ. מִיעֲטוֹ בָטֵל. אוֹ מִכֵּיוָן שֶׁנִּרְאֶה לְבָעֵר צָרִיךְ לְבָעֵר אֶת כּוּלּוֹ. עַד אֵיכָן. סָבְרִין מֵימַר. עַד רוּבָּהּ שֶׁלָּעֲרֵבָה. מָה. מִיעֵט רוּבָּהּ שֶׁלָּעֲרֵבָה בָּטֵל. אוֹ מִכֵּיוָן שֶׁנִּרְאֶה לְבָעֵר צָרִיךְ לְבָעֵר אֶת כּוּלּוֹ. (תַּמָּן אָמַר רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעִירָה. שְׁנֵי חֲצָיֵי זֵיתִים בְּתוֹךְ הַבַּיִת. אֵין הַבַּיִת מְצָרֵף. בְּתוֹךְ הַכֶּלִי. הַכֶּלִי מְצָרֵף. וְהָכָא הוּא אָמַר הָכֵין.) אִם הִקְפִּיד עָלָיו חוֹצֵץ הוּא לִטְבִילָה. וְאִם לָאו אֵינוֹ חוֹצֵץ לִטְבִילָה הִיא טְבִילָה הִיא הֲזָיָיה. אֵינוֹ חִיבּוּר לְטוּמְאָה. מִן הָדָא. אִם רוֹצֶה הוּא בְקִיּוּמוֹ הֲרֵי הוּא כָעֲרֵיבָה. וְאִם לָאו כְּגוּפָהּ שֶׁלָּעֲרִיבָה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. כָּךְ שָׁנָה רִבִּי. צוֹאָה שֶׁתַּחַת הַכִּסֵּא חִיבּוּר לְטוּמְאָה וְאֵינוֹ חִיבּוּר לַהֲזָיָיה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי שִׁמְעוֹן בַּר כַּהֲנָא. אֵבֶר מְדוּלְדָּל צִפּוֹרֶן מְדוּלְדֶּלֶת וְצוֹאָה שֶׁתַּחַת הַכִּסֵּא וְהִידּוּק קִירוּיָה וְכִרְוְיָהּ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. אַף כִּשּׁוּת שֶׁלִּיקְטוֹ חִיבּוּר לְטוּמְאָה וְאֵינוֹ חִיבּוּר לַהֲזָיָיה. מַה בֵין טוּמְאָה מַה בֵין הֲזָיָיה. אָמַר רִבִּי לָא. בָּהַזָיָיה כָתוּב וְהִזָּה עַל הָאֹהֶל וְעַל כָּל הַכֵּלִים. וְעַל כָּל הַמְקוּיָימִין שֶׁבַּכֶּלִי. בְּרַם הָכָא לָכֶם. כָּל שֶׁהוּא לְצוֹרֶךְ לָכֶם. תַּמָּן אָמְרִין. טְרַקְטָה. הוֹרֵי רִבִּי יִצְחָק מֵיעֲבַד חַד. תְּרֵיי תָלָתָא אָסוּר. אֶלָּא אִין שְׁזַג יָדוֹי בָמַיָיא. תַּנֵּי. קוּבֳטִיּוֹת בִּירָתִיּוֹת צָרִיךְ לְבָעֵר. הוֹרֵי רִבִּי יַסַּי בְּאִילֵּין פְּלוֹלֵינָא צָרִיךְ לְבָעֵר. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. בָּצֵק שֶׁצִּינֵּן. לֹא הָיָה שָׁם אַחֵר כְּיוֹצֵא בוֹ שֶׁהֶחֱמִיץ עַד אֵיכָן. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי עוּלָּא דְקַיְסָרִין בְּשֵׁם רִבִּי חֲנִינָה. עַד כְּדֵי הִילּוּךְ אַרְבָּעַת מִיל.

MISHNAH: Dough in crannies of the baking trough: if there is the volume of an olive at one place one is obligated to eliminate; less than this becomes insignificant. Similarly in matters of impurity, if he is bothered by it it separates; if he desires its existence it is like the baking trough. Deaf dough is forbidden if a similar kind became sour. HALAKHAH: The colleagues in the name of Rebbi Joḥanan, Rebbi Simon in the name of Rebbi Joshua ben Levi: If it could be scraped off together. So far moist; dry? Since if it were moist it could be scraped together, even if dry the same applies. Rebbi Jeremiah in the name of Rebbi Zeˋira: Two volumes of half an olive in one house, the house does not combine them; in one vessel, the vessel does combine them. But did we not state, “less than this becomes insignificant”? One if plucked, one if connected. If he reduced it, did it become insignificant, or since it was to be eliminated it has to be completely eliminated? How much? They wanted to say, up to most of the trough. How is this? If he reduced most of the trough, the remainder becomes insignificant, or since it was to be eliminated it has to be completely eliminated? (There, Rebbi Jeremiah said in the name of Rebbi Zeˋira: Two volumes of half an olive in one house, the house does not combine them; in one vessel, the vessel does combine them; and here he says so?). “If he is bothered by it it separates” for immersion; so if he is not bothered it does not separate for immersion. The same is true for immersion and for sprinkling. 19 ). If the water only is sprinkled on dirt which would invalidate immersion, the implement is purified. . It is not a connection for impurity, from the following: “if he desires its existence it is like the baking trough,” otherwise it is not really 6:4 (Note 83 ), where גּוּפוֹ “its body” is used as opposite of מַמָּשׁ “really it”. like the trough. Rebbi Simeon ben Laqish said, so did Rebbi formulate: Dirt under the chair is connection for impurity, but no connection for sprinkling. Rebbi Simeon ben Laqish in the name of Rebbi Simeon bar Cahana: An atrophied limb, an atrophied nail, the ballast of a pumpkin and its hollow. Rebbi Yose ben Rebbi Abun said, also down which he plucked is connection for impurity but no connection for sprinkling. What is the difference between impurity and sprinkling? Rebbi La said, about sprinkling it is written, he shall sprinkle on the tent and on all vessels . 19:18 . . But here, for you . 11: Babli Ḥulin 118a , a discussion of people having different needs at different times in Šabbat 48b . , all you have use for. There, they are saying, tracta , Greek τρακτόν, τό “long piece of dough drawn out in making pastry”. Mentioned in Apicius ( De re coquinaria , Ed. M. E. Milham, Leipzig 1969 Bk. IV iii) as used in serving fish, Bk. VII using “three small tracta balls” for pultes tractogalatae . , Rebbi Isaac instructed that one may make one; two or three are forbidden unless one cleans his hands with water takes time, one may bake these for Passover use only if one thoroughly cleanses his hands between any two of these, to avoid fermentation of the dough on the pastry cook’s hands. . It was stated: Bireh boxes have to be eliminated. Rebbi Yasa instructed that the surroundings of baking troughs have to be eliminated. Rebbi Abbahu in the name of Rebbi Joḥanan: Cooled dough. If there was not other dough like it, how long? Rebbi Jacon bar Aḥa, Rebbi Ulla of Caesarea: Up to four mil ’s walk.

כֵּיצַד מַפְרִישִׁין חַלַּת טוּמְאָה בְּיוֹם טוֹב. רִבִּי אֱלִיעֶזֶר אוֹמֵר לֹא תִקְרָא לָהּ שֵׁם עַד שֶׁתֵּאָפֶה. בֶּן בְּתֵירָה אוֹמֵר תַּטִּיל לַצּוֹנֵין. אָמַר רִבִּי יְהוֹשֻׁעַ לֹא זֶהוּ חָמֵץ שֶׁמּוּזְהָרִין עָלָיו בְּבַל יֵרָאֶה וּבְבַל יִמָּצֵא אֶלָּא מַפְרְשַׁתָּה וּמַנִּחַתָּה עַד הָעֶרֶב וְאִם הֶחֱמִיצָה הֶחֱמִיצָה: מַתְנִיתַא בְּשֶׁנִּיטְמֵאת לְאַחַר גִּילְגּוּלָהּ. אֲבָל אִם נִיטְמֵאת קוֹדֶם לְגִילְגּוּלָהּ יַעֲשֶׂנָּהּ קַבִּין. בְּלָשָׁהּ בְּיוֹם טוֹב. אֲבָל אִם לָשָׁהּ מֵעֶרֶב יוֹם טוֹב כְּהָדָא דְתַנֵּי. הַלָּשׁ עִיסָּה בְיוֹם טוֹב מַפְרִישׁ חַלָּתָהּ בְּיוֹם טוֹב. לָשָׁהּ מֵעֶרֶב יוֹם טוֹב וְשָׁכַח לְהַפְרִישׁ חַלָּתָהּ. אָסוּר לְטַלְטְלָהּ. אֵין צוֹרֶךְ לוֹמַר. לִיטּוֹל מִמֶּנָּהּ. עִירֵס. לֹא אַמַר אֶלָּא לָשׁ. הָא עִירֵס לֹא. אָמַר רִבִּי שְׁמוּאֵל אָחוֹי דְּרִבִּי בְרֶכְיָה. תִּיפְתָּר בְּעִיסָּה טְמֵיאָה שֶׁאֵינוֹ מַפְרִישׁ חַלָּתָהּ אֶלָּא בַסּוֹף. אָמַר רִבִּי יוֹסֵה בֵירִבִּי בּוּן. בְּדִין הָיָה בְעִיסָּה טְהוֹרָה שֶׁלֹּא יַפְרִישׁ חַלָּתָהּ אֶלָּא בַסּוֹף. תַּקָּנָה תִיקְנוּ בָהּ שֶׁיַּפְרִישֶׁנָּהּ תְחִילָּה. שֶׁלֹּא תִטָמֵא אֶת הָעִיסָּה. מַתְנִיתַא בְיוֹם טוֹב שֶׁלְפֶּסַח. הָא בָעֲצֶרֶת וּבַחַג מוּתָּר. רִבִּי יוֹסֵה בֵירִבִּי בּוּן רִבִּי חוּנָא בְשֵׁם רִבִּי אָחָא. אֲפִילוּ בָעֲצֶרֶת וּבַחַג אָסוּר. עַל שֵׁם כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם. מַה בֵּינָהּ לִקְנִיבַת יָרָק שֶׁלִּתְרוּמָה. זוֹ רְאוּיָה לַאֲכִילָה. וְזוֹ אֵינָהּ רְאוּיָה לַאֲכִילָה. רַבָּנִין דְּקַיְסָרִין בְּעָיָין. מַה בֵּינָהּ לְבוֹרֵר קִטְנִית בְּיוֹם טוֹב. כֵּיצַד יַעֲשֶׂה עַל דְּרִבִּי אֱלִיעֶזֶר. מַעֲרִים וְאוֹמֵר. זוֹ אֲנִי רוֹצֶה לוֹכַל [וְזוֹ אֲנִי רוֹצֶה לֶאֱכוֹל.] וְאוֹפֶה אֶת כּוּלָּהּ. וּכְשֶׁהוּא רוֹדֶה מַעֲרִים וְאוֹמֵר. זוֹ אֲנִי רוֹצֶה לְיַישֵּׁן. זוֹ אֲנִי רוֹצֶה לְיַישֵּׁן. וּמֵשַׁיֵיר אַחַת. אָמַר לוֹ רִבִּי יוֹשׁוּעַ. לֹא נִמְצֵאתָ כְשׂוֹרֵף קֳדָשִׁים בְּיוֹם טוֹב. אָמַר לוֹ רִבִּי אֱלִיעֶזֶר. מֵאֵילֵיהֶן הֵן נִשְׂרָפִין. אָמַר לוֹ רִבִּי יוֹשׁוּעַ. לֹא נִמְצֵאתָ עוֹבֵר עַל בַּל יֵרָאֶה וּבַל יִמָּצֵא. אָמַר לוֹ. מוּטָב לַעֲבוֹר מִצְוָה בְלֹא תַעֲשֶׂה שֶׁלֹּא בָאָת לְפָנָיו מִמִּצְוָה בְלֹא תַעֲשֶׂה שֶׁבָּאָת לְפָנָיו. [אָמַר רִבִּי פִינְחָס. אַתְיָין אִילֵּין פְּלוּגָתָא כְאִילֵּין פְּלֻגְוָותָא. דְּתַּנִּינָן תַּמָּן. הַנִּיתָּנִין בְּמַתָּנָה אַחַת וכו׳. אָמַר לוֹ רִבִּי אֱלִיעֶזֶר. וְלֹא נִמְצֵאתָ עוֹבֵר עַל בַּל תִּגְרַע. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ. וְלֹא נִמְצֵאתָ עוֹבֵר עַל בַּל תּוֹסִף. אָמַר לוֹ. מוּטָב לַעֲבוֹר עַל מִצְוָה בְלֹא תַעֲשֶׂה שֶׁלֹּא בָאָת לְפָנַי מִמִּצְוָה בְלֹא תַעֲשֶׂה שֶׁבָּאָת לְפָנַי.] עַל דַּעְתֵּיהּ דְּרִבִּי אֱלִיעֶזֶר. יִקְרָא לָהּ שֵׁם וְיִרְדֶּנָּהּ. אֲסוּרָה לְטַלְטֵל. וְיִרְדֶּנָּהּ וְיִקְרָא לָהּ שֵׁם. שֶׁמָּא יִשְׁכַּח וְיֹאכַל. וְיִרְדֶּנָּהּ וְיִקְרָא לָהּ שֵׁם וְיוֹלִךְ עִמָּהּ אֲחֶרֶת לְקֶרֶן זָוִית. כַּהִיא דְתַנִּינָן תַּמָּן. מְטַלְטְלִין תְּרוּמָה טְהוֹרָה עִם הַטְּמֵיאָה עִם הַחוּלִּין. וְלָא דַמְיָא. תַּמָּן טְמֵיאָה לְצוֹרֶךְ טְהוֹרָה. בְּרַם הָכָא חוּלִין לְצוֹרֶךְ טְמֵיאָה. חֲבֵרַיָיא בָעֵיי. וְיַשְׁלִיכֶנָּה לָאַשְׁפָּה וְיַקְדִּשֶׁנָּה. וְיֵשׁ אָדָם מַקְדִּישׁ דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. וְיַקְדִּישֶׁנָּה וְיַשְׁלִיכֶנָּה לָאַישְׁפָּה. וְיֵשׁ אָדָם מַבְקִיר דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. רִבִּי יִרְמְיָה בָעֵי. וְיַפְרִידֶינָהּ וְיַשְׁלִיכֶנָהּ לַאֲוֵיר הַבַּיִת וְיִקְרָא לָהּ שֵׁם. תַּמָּן אָמַר רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעוּרָה. שְׁנֵי חֲצָיֵי זֵיתִים בְּתוֹךְ הַבַּיִת. אֵין הַבַּיִת מְצָרֵף. בְּכֶלִי הַכֶּלִי מְצָרֵף. וְהָכָא הוּא אוֹמֵר (אָכֵן) [הָכֵן]. אָמַר רִבִּי יוֹסֵה. עַד שֶׁהוּא בָאֲוֵיר הַבַּיִת יִקְרָא לָהּ שֵׁם. אֲוֵיר הַבַּיִת מְצָרֵף לַחַלָּה. אֵין קַרְקַע הַבַּיִת מְצָרֵף לַחָמֵץ. אֹתוֹ וְאֶת בְּנוֹ שֶׁנָּפְלוּ לַבּוֹר. רִבִּי אֱלִיעֶזֶר אוֹמֵר. יַעֲלֶה אֶת הָרִאשׁוֹן עַל מְנָת לִשְׁחוֹט וְיִשְׁחוֹט. וְהַשֵּׁינִי עוֹשִׂין לֹו פַרְנָסָה שֶׁלֹּא יָמוּת. רִבִּי יוֹשׁוּעַ אוֹמֵר. יַעֲלֶה אֶת הָרִאשׁוֹן עַל מְנָת לִשְׁחוֹט וְלֹא יִשְׁחוֹט וְיַעֲרִים וְיַעֲלֶה אֶת הַשֵּׁינִי. אַף עַל פִּי שֶׁחִישֵּׁב שֶׁלֹּא לִשְׁחוֹט אֶחָד מֵהֶן מוּתָּר. רִבִּי בּוּן בַּר חִיָיה בָעֵי. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי אֱלִיעֶזֶר. תַּמָּן הוּא אָמַר. אָסוּר לְהַעֲרִים. וְהָכָא הוּא אָמַר. מוּתָּר לְהַעֲרִים. הָכָא מִשּׁוּם בַּל יֵירָאֶה וּבַל יִמָּצֵא. תַּמָּן מָה אִית לָךְ. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ. תַּמָּן הוּא אָמַר. מוּתָּר לְהַעֲרִים. וְהָכָא הוּא אָמַר. אָסוּר לְהַעֲרִים. אָמַר רִבִּי אִידִי. כָּאן שְׁבוּת. וְכָאן חִיּוּב חַטָּאת. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. תַּמָּן כְּדֵי לָחוּס עַל נִכְסֶיהֶן שֶׁל יִשַׂראֵל. הָכָא מָה אִית לָךְ. רִבִּי יִצְחָק וְרִבִּי יֹאשִׁיָה. חַד כְּהָדֵין וְחַד כְהָדֵין. דָּרַשׁ רִבִּי בֶרֶכְיָה כְּהָדָא דְבֶן בְּתֵירָה. מַתְנִיתָא אָמְרָה כֵן. תִּפַּח תִּלְטוֹשׁ בְּצוֹנֵין. מִילֵּיהוֹן דְּרַבָּנִין פְּלִיגִין. דָּמַר רִבִּי חִזְקִיָּה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָעְזָר. כָּל מָקוֹם שֶׁשָּׁנָה רִבִּי מַחֲלֹוקֶת וְחָזַר וְשַׁנָה סְתָם. הֲלָכָה כִסְתָם.

MISHNAH: How does one separate ḥallah in impurity on the holiday is a kind of heave, it must be consumed by a Cohen in purity. Dough of a minimum volume (cf. Introduction to Tractate Ḥallah ) is forbidden as food as long as its heave was not taken. It is permitted to bake bread on a holiday which is not a Sabbath. If the dough is impure (e. g., if the person kneading the dough is impure, as is everybody today), the ḥallah is impure and has to be burned as impure heave. But since sancta other than Temple sacrifices may not be burned on any holiday, the impure ḥallah may not be burned immediately and, therefore, can be expected to become fermented. (In the talmudic languages, ḥallah never means “Sabbath bread” as in Eastern European Yiddish.) ? Rebbi Eliezer says, it should not be given a name until after it is baked being taken from the dough (even though in this case the bread in the oven is forbidden as food) and to remove ḥallah (preferably a small loaf intended as ḥallah from the start) and declare it as such, which then releases the remainder of the bread for human consumption and retroactively justifies baking it on the holiday. . Ben Bathyra says, one should keep it in cold water. Rebbi Joshua said, this is not leavening where one is warned that it should not be seen nor found, but one separates it and leaves it until the evening, and if it fermented, it fermented is for Cohanim, it is not property of the maker of the dough and since the prohibition is that yours shall not be seen, yours shall not be found , it does not apply in this case and it is preferable to bake the dough into bread when clearly permitted as food. . HALAKHAH: The Mishnah if it became impure after rolling. But if it became impure before rolling, he should make them into pieces of single qab starts only with completion of the dough, the possibility of giving ḥallah legally exists from the moment the preparation of the dough has begun. Later in this paragraph R. Yose ben R. Abun notes that it became customary to give ḥallah from pure dough at the earliest possible moment, to protect it from possible impurity during processing. Mishnah Ḥallah 3:1 states that the obligation of ḥallah exists only for a dough of / 4 qab of flour. Using impure flour on a holiday one is required to make loaves not larger than 1 qab (of 4 log of 4 quartarii ); then the dough is never obligated for ḥallah and the problem of the Mishnah does not even start. . If it was kneaded on the holiday. But if it was kneaded before the holiday, it is as it was stated: 1:14 . The text from here to the end of the paragraph is repeated in Beṣah 1:7 ( צ ). “if one kneads dough on a holiday, he separates its ḥallah on the holiday. If he kneaded it before the holiday but forgot to take its ḥallah , it is forbidden to move it; it is unnecessary to say, to take ḥallah from it.” If he mixed water and flour? He only mentioned “kneaded”, so not when he mixed 3:1 permits separating ḥallah immediately after mixing the flour with water. ? Rebbi Samuel, brother of Rebbi Berekhiah, said: explain it if the dough was impure where he takes ḥallah only at the end. Rebbi Yose ben Rebbi Abun said, it should have been the rule that for pure dough one should take ḥallah only at the end. They instituted that one should take it at the start, lest the dough become impure has to be guarded from impurity but not the dough itself. . The Mishnah is about the holiday of Passover; therefore on Pentecost and Tabernacles it is permitted 3:3 and Tosephta Yom Ṭov 1:14 . . Rebbi Yose ben Rebbi Abun, Rebbi Ḥuna in the name of Rebbi Aḥa, even on Pentecost and Tabernacles it is prohibited, because of no work shall be done on them . 12:16 . Since impure ḥallah may not be eaten, it may not be baked on a holiday. . What is the difference between this and cleansing heave vegetables may not be used as animal feed. Cleansing vegetables as a regular component of preparing food is permitted on a holiday. ? The latter is possible food, the former is not possible food. The rabbis of Caesarea asked, what is the difference between this and picking out legumes on a holiday? What should he do in Rebbi Eliezer’s opinion? He is cunning and says, this I want to eat[ and this I want to eat], and bakes all of them. When he removes the loaves, he is cunning and says, this I want to leave for later, and this I want to leave for later, and leaves one as remainder, he treats it as if he wanted to eat it while it is being baked, and only at the end, before he takes the first bite of the bread, declares it to be ḥallah . Then he leaves it in the oven where eventually it will be burned and turned into coal. . 10, Notes 165–175 . Rebbi Joshua said to him, are you not like one who burns sancta on a holiday? Rebbi Eliezer told him, it is burned automatically. Rebbi Joshua said to him, are you not transgressing it should not be seen, and it should not be found . 13:7 . ? He told him, it is better to violate a prohibition that was not caused by you than a prohibition which will come before you. [Rebbi Phineas said, this disagreement is parallel to other disagreements. As we have stated there 8:10 . : “[Blood] to be given in one batch etc. Rebbi Eliezer said to him, would you not transgress do not diminish ? Rebbi Joshua answered him, would you not transgress do not add ?. 4:2 , 13:1 . ” He said to him, it is better to violate a prohibition that was not caused by me than a prohibition which will come before me.] In Rebbi Eliezer’s opinion, should he not give it its name and then take it down remain in the oven ( Note 67 )? ? It will be forbidden to move it . Then should he not take it down and then give it its name? Maybe he would forget and eat it. Should he not take it down, then give it its name, and with another piece put it in an isolated corner, following what we did state there, “one may move impure heave together with pure one or with profane food 21:1 . ”? It cannot be compared; there impure for the needs of pure 142a .) , but here profane for the needs of impure. The colleagues asked, could he not throw it onto the garbage heap and then dedicate it? May a person dedicate what is not his ? Then could he not dedicate it and throw it on the garbage heap? Can a person declare ownerless something that is not his is the Cohen’s property, he cannot declare it ownerless; even on the garbage heap it remains his property and he has sinned if it ferments there. ? Rebbi Jeremiah asked: Could he not separate it, throw it in the air in the house, separate it into minuscule parts, throw them into the air in the house, and only then declare them to be ḥallah. By Mishnah 3:2 he would not be liable if some of the flakes fermented, and in any case these would soon be swept away if the house is cleaned. and then give it its name ? There, Rebbi Jeremiah said in the name of Rebbi Zeˋira: Two volumes of half an olive in one house, the house does not combine them; in one vessel, the vessel does combine them; and here he says so? Rebbi Yose said, when it still is in the air of the house he gives it its name. Does the air of the house combine for ḥallah but the ground of the house does not combine for leavening for impure dough easier than the complicated procedure explained earlier. ? It and its young 22:28 . It is prohibited to slaughter an animal and its young on the same day. Therefore, if both an animal and its young fell into a cistern on a holiday, only one of them can be potential food. The other one is muqṣeh and cannot be moved by humans. Babli 117b , Beṣah 37a , Tosephta Yom Ṭov 3:2 .. The paragraph also appears as Halakhah Beṣah 3:5 with the references to “here” and “there” switched correctly. fell into a cistern. Rebbi Eliezer said, he should lift the first one for the purpose of slaughtering it and slaughter it. The second one has to be provided for so it should not die. Rebbi Joshua says, he should lift the first one for the purpose of slaughtering it and not slaughter it, and be cunning and lift the second one. Even though he had no intention of slaughtering either of them, he is permitted. Rebbi Abun bar Ḥiyya asked: Is the argument of Rebbi Eliezer not inverted? There he says, one is prohibited from cunning but here he says, one is permitted to be cunning he permits bending them. . Here it is because “not to be seen nor found”; there, what do you have? Is the argument of Rebbi Joshua not inverted? There he says, one is permitted to be cunning, but here, he says, one is prohibited from cunning he removes the prohibition by declaring it inapplicable. . Rebbi Idi said, there it is a rabbinic Sabbath prohibition, but here liability for a purification offering is rabbinic; eating bread without taking ḥallah is a deadly sin. . Rebbi Yose ben Rebbi Bun said, there it is to protect Jews’ money; here what do you have is worthless. ? Rebbi Isaac and Rebbi Joshia, one like one of them, the other like the other . Rebbi Berekhiah preached following Ben Bathyra, the Mishnah says so: “she shall beat it and wet it with cold water.” The words of the rabbis disagree 2:1 (Note 30 ), Ta’aniot 2:14, Babli Yebamot 42b , Avodah zarah 7a . , but Rebbi Ḥizqiah, Rebbi Abbahu said in the name of Rebbi Eleazar: In every instance where Rebbi formulated a disagreement and later formulated it anonymously, practice follows the anonymous statement 2:1 (Note 30 ), Ta’aniot 2:14, Babli Yebamot 42b , Avodah zarah 7a . .

רַבָּן גַּמְלִיאֵל אוֹמֵר שָׁלֹשׁ נָשִׁים לָשׁוֹת כְּאַחַת אוֹפוֹת בְּתַנּוּר אֶחָד זוֹ אַחַר זוֹ. וַחֲכָמִים אוֹמְרִים שָׁלֹשׁ נָשִׁים עוֹסְקוֹת בַּבָּצֵק אַחַת לָשָׁה וְאַחַת עוֹרֶכֶת וְאַחַת אוֹפָה. רִבִּי עֲקִיבָה אוֹמֵר לֹא כָל הַנָּשִׁים וְלֹא כָל הָעֵצִים וְלֹא כָל הַתַּנּוּרִים שָׁוִין. זֶה הַכְּלָל תִּפַּח תִּלְטוֹשׁ בְּצוֹנֵין: תַּנֵּי. הָרִאשׁוֹנָה כְדֵי שֶׁיְּהֵא כְדֵי הַסִּיקָה. וְהַשְּׁנִיָיה כְדֵי שְׁנֵי הַסִּיקִין וַאֲפִיָיה אַחַת. וְהַשְּׁלִישִׁית כְּדֵי שְׁלֹשָׁה הַסִּיקִין וּשְׁתֵּי אֲפִיּוֹת. אִם עָשָׂת כִּכַּר רִאשׁוֹן אַחֲרוֹן כְדֵי שְׁלֹשָׁה הַסִּיקִין וְשָׁלֹשׁ אֲפִיּוֹת. תַּנֵּי. גָּמְרָה זֶה לִישָׁתָהּ וְגָמְרָה זֶה קִיטוּפָהּ וְגָמְרָה זֶה הַסִּיקָהּ. הָרִאשׁוֹנָה שׁוֹהָא כְדֵי הַסִּיקָה. וְהַשְּׁנִיָיה כְדֵי הַסִּיקָה וַאֲפִיַית חֲבֵירָתָהּ. וְהַשְּׁלִישִׁית כְּדֵי שְׁנֵי הַסִּיקִין וַאֲפִיָיה אַחַת. אִם עָשָׂת כִּכַּר רִאשׁוֹן אַחֲרוֹן כְּדֵי שְׁנֵי הַסִּיקִין וְשְׁתֵּי אֲפִיּוֹת. רַבָּן גַּמְלִיאֵל אוֹמֵר שָׁלֹשׁ נָשִׁים לָשׁוֹת כְּאַחַת וְאוֹפוֹת בְּתַנּוּר אֶחָד זוֹ אַחַר זוֹ. וַחֲכָמִים אוֹמְרִים שָׁלֹשׁ נָשִׁים עֲסֻיקוֹת בַּבָּצֵק. אַחַת לָשָׁה וְאַחַת עוֹרֶכֶת וְאַחַת אוֹפָה. תַּנֵּי רִבִּי הוֹשַׁעְיָה. וְאַחֶרֶת בָּאָה וְלָשָׁה תַחְתֵּיהֶן. אִית תַּנָּיֵי תַנֵּי. בַּחִיטִּין שְׁלֹשֶׁת קַבִּין. וּבַשְּׂעוֹרִין אַרְבָּעַת קַבִּין. אִית תַּנָּיֵי תַנֵּי. בַּחִטִּין אַרְבָּעַת קַבִּין. וּבַשְּׂעוֹרִין שְׁלֹשֶׁת קַבִּין. מָאן דְּאָמַר. בַּחִטִּין שְׁלֹשֶׁת קַבִּין. בְּשֶׁיֵּשׁ בָּהֶן שַׁמְנוּנִית. בַּשְּׂעוֹרִין אַרְבָּעַת קַבִּין. בְּשֶׁאֵין בָּהֶן שַׁמְנוּנִית. מָאן דְּאָמַר. בַּחִטִּין אַרְבָּעַת קַבִּין. דְּאיִנּוּן חַטְיָין. וּבַשְּׂעוֹרִין שְׁלֹשֶׁת קַבִּין. דְּאִינִּין רְטִישִׁין.

MISHNAH: Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking. Rebbi Aqiba says, neither all women nor all wood nor all ovens are equal. This is the principle, she shall beat it and wet it with cold water. HALAKHAH: It was stated: The first one waits for heating, the second for two heatings and one baking, and the third for three heatings and two bakings. If she made one of the first loaves last, for three heatings and three bakings. It was stated: If one finished kneading, one finished forming, and one finished baking. The first one waits for heating, the second for her colleague’s heating and baking, and the third for two heatings and one baking. If she made one of the first loaves last, for two heatings and two bakings. “Rabban Gamliel says, three women knead dough simultaneously and bake in one oven one after the other, but the Sages say, three women are occupied with dough; one is kneading, one is forming, and one is baking.” Rebbi Hoshaia stated: And another one comes and kneads in their stead. There are Tannaim who state: Three qab wheat or four qab barley. There are Tannaim who state: Four qab wheat or three qab barley. He who said, three qab wheat, if they have fat, or four qab barley, if they have no fat. He who said, four qab wheat, if they are soft, or three qab barley, if they are hard .

שֵׂיאוּר יִשָּרֵף וְהָאוֹכְלוֹ פָּטוּר. סִידּוּק יִשָּׂרֵף וְהָאוֹכְלוֹ חַיָיב כָּרֵת. אֵיזֶהוּ שֵׂיאוּר כְּקַרְנֵי חֲגָבִים. סִידּוּק שֶׁנִּתְעָרְבוּ סְדָקָיו זֶה בָזֶה דִּבְרֵי רִבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים זֶה וָזֶה הָאוֹכְלוֹ חַיָיב כָּרֵת. אֵי זֶהוּ שֵׂיאוּר כָּל שֶׁהִכְסִיפוּ פָנָיו כְּאָדָם שֶׁעָמְדוּ שַׂעֲרוֹתָיו: רַב הוּנָא בְשֵׁם רַב. מוּתָּר לְהַאֲכִילוֹ [לְכַלְבּוֹ.] תַּנֵּי בַּר קַפָּרָא. אֵין לָךְ סֶדֶק מִלְּמַעֲלָן שֶׁאֵין תַּחְתָּיו כַּמָּה סְדָקִין.

MISHNAH: Sour dough is to be burned but a person who eats it is not liable; cracked dough is to be burned and a person who eats it is liable for extirpation. What is sour dough? Like locusts’ antlers; cracked if its fissures joined one another, the words of Rebbi Jehudah, but the Sages say, in both cases one who eats it is liable. What is sour dough? Any which is pale like a man whose hair is standing up. HALAKHAH: Rav Huna in the name of Rav: One is permitted to feed it [to his dog]. Bar Qappara stated: There is no fissure on top which does not have several fissures below.

אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בַּשַּׁבָּת מְבַעֲרִין אֶת הַכֹּל מִלִּפְנֵי הַשַּׁבָּת דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים בִּזְמַנָּן. רִבִּי אֶלְעָזָר בַּר צָדוֹק אוֹמֵר תְּרוּמָה מִלִּפְנֵי הַשַּׁבָּת וְחוּלִּין בִּזְמַנָּן: אַתְיָא דְּרִבִּי מֵאִיר כְּרִבִּי לִיעֶזֶר וְרוֹבָה מִן דְּרִבִּי אֱלִיעֶזֶר. דְּרִבִּי לִיעֶזֶר אוֹמֵר. שֶׁלֹּא יָבוֹא לִידֵי בַּל יֵרָאֶה וּבַל יִמָּצֵא. רִבִּי מֵאִיר אוֹמֵר. שֶׁלֹּא יָבוֹא לְסָפֵק בַּל יֵרָאֶה וּבַל יִמָּצֵא. אַתְיָא דְּרַבָּנִין כְּרִבִּי יוֹשׁוּעַ וְרוֹבָה מֵרִבִּי יוֹשׁוּעַ. דְּרִבִּי יוֹשׁוּעַ אוֹמֵר. אֵין שׂוֹרְפִין אֶת הַקֳּדָשִׁים בְּיוֹם טוֹב. וְרַבָּנִין אָמְרִין. אֲפִילוּ בַחוֹל אֵין שׂוֹרְפִין אֶת הַקֳּדָשִׁים. תַּנֵּי. אָמַר רִבִּי יוּדָה. לֹא נֶחְלְקוּ בֵית שַׁמַּי וּבֵית הִלֵּל עַל תְּרוּמָה טְהוֹרָה שֶׁאָסוּר לְשׂוֹרְפָהּ וְעַל תְּרוּמָה טְמֵיאָה שֶׁמּוּתָּר לְשׂוֹרְפָהּ. עַל מַה נֶחְלְקוּ. עַל הַתְּלוּיָה. שֶׁבֵּית [שַׁמַּאי] אוֹמְרִין. אֵין שׂוֹרְפִין. וּבֵית הִלֵּל אוֹמְרִין. שׂוֹרְפִין. אָמְרוּ בֵית שַׁמַּי לְבֵית הִלֵּל. כְּלוּם אַתֶּם אוֹמְרִין בִּטְהוֹרָה שֶׁלֹּא תִישָּׂרֵף. אֶלָּא שֶׁאֲנִי אוֹמֵר. שֶׁמָּא כֹהֵן אֶחָד שָׁבַת בְּתוֹךְ הַתְּחוּם וְהוֹא בָא וְאוֹכְלָהּ בַּשַּׁבָּת. אַף תְּלוּיָה לֹא תִישָּׂרֵף. שֶׁאֲנִי אוֹמֵר. שֶׁמָּא אֱלִיָּהוּ שָׁבַת בְּהַר הַכַּרְמֶל והוּא בָא וּמֵעִיד עָלֶיהָ בַשַּׁבָּת שֶׁהִיא טְהוֹרָה. אָמְרוּ לָהֶן בֵּית הִלֵּל. מוּבְטָחִין אָנוּ שֶׁאֵין אֱלִיָּהוּ בָא לֹא בַשַּׁבָּתוֹת וְלֹא בַיָּמִים טוֹבִים. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אַתָיָא דְרִבִּי אֶלְעָזָר בֵּירִבִּי צָדוֹק כְּרַבָּן גַּמְלִיאֵל. כְּמַה דְרַבָּן גַּמְלִיאֵל אָמַר מַה שָׁנֵי בֵין חוּלִין לִתְרוּמָה. כֵּן רִבִּי אֶלְעָזָר בֵּירִבִּי צָדוֹק אָמַר מַה שָׁנוּ בֵין חוּלִין לִתְרוּמָה. כָּמַה דְתֵימַר. הֲלָכָה כְרַבָּן גַּמְלִיאֵל. וְדִכְוָותָה. הֲלָכָה כְרִבִּי אֶלְעָזָר בֵּירִבִּי צָדוֹק.

MISHNAH: If the Fourteenth falls on a Sabbath one eliminates everything before the Sabbath, the words of Rebbi Meïr, but the Sages say, on their time. Rebbi Eleazar bar Sadoq says, heave before the Sabbath and profane on their time. HALAKHAH: It turns out that Rebbi Meïr parallels Rebbi Eliezer but is more stringent than Rebbi Eliezer. For Rebbi Eliezer says “that he not transgress not to be seen nor be found .” Rebbi Meïr says, that he not possibly transgress not to be seen nor be found be bent to avoid the ḥallah dough becoming fermented. Here R. Meïr requires that heave be eliminated early even through it is a biblical requirement that it be treated as sanctum ( Num . 18:8 ) and be consumed by the priest and their families ( v. 13 ). . It turns out that the rabbis parallel Rebbi Joshua but are more stringent than Rebbi Joshua. For Rebbi Joshua says that one does not burn sancta on a holiday, and the rabbis say, even on weekdays one does not burn sancta dough may not be touched. . It was stated: “Rebbi Jehudah said, the House of Shammai and the House of Hillel did not disagree about pure heave that it is forbidden to burn it, and about impure heave that one is permitted to burn it; about what did they disagree? About the suspended one, about which the House of Shammai say, one may not burn it, but the House of Hillel say, one burns it. The House of Shammai said to the House of Hillel: Do you not say that the pure one may not be burned because I am saying that maybe a Cohen was keeping the Sabbath within the domain and he might come and eat in on the Sabbath, so also the suspended one may not be burned because I am saying that maybe Elijah was keeping the Sabbath on Mount Carmel and he might come and testify on the Sabbath that it is pure. The House of Hillel told them, we are sure that Elijah will come neither on a Sabbath nor on a holiday: “neither on a Friday nor on the day preceding a holiday because of the trouble [this would cause.]” .” Rebbi Abbahu in the name of Rebbi Joḥanan: It turns out that Rebbi Eleazar ben Rebbi Sadoq parallels Rabban Gamliel. Just as Rabban Gamliel (said) distinguishes between profane and heave, so Rebbi Eleazar ben Rebbi Sadoq (said) distinguishes between profane and heave. Since you say that practice follows Rabban Gamliel, similarly practice has to follow Rebbi Eleazar ben Rebbi Sadoq umazzah 3:3, Note by Ravad. .

הַהוֹלֵךְ לִשְׁחוֹט אֶת פִּסְחוֹ וְלָמוּל אֶת בְּנוֹ וְלֶאֱכוֹל סְעוּדַת אֵירוּסִין בְּבֵית חָמִיו וְנִזְכַּר שֶׁיֶּשׁ לוֹ חָמֵץ בְּתוֹךְ בֵּיתוֹ אִם יָכוֹל לַחֲזוֹר וּלְבַעֵר וְלַחֲזוֹר לְמִצְוָתוֹ יַחֲזוֹר. וְאִם לֹא יְבַטֵּל בְלִיבּוֹ. לְהַצִּיל מִיַּד הַגַּיִיס וּמִיַּד הַנָּהָר וּמִן הַדְּלֵיקָה וּמִן הַמַּפּוֹלֶת יְבַטֵּל בְּלִיבּוֹ. וְלִשְׁבּוֹת שְׁבִיתַת הָרְשׁוּת יַחֲזוֹר מִיָּד: אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. בּוֹא וּרְאֵה מַה גָדוֹל הוּא הַשָּׁלוֹם שֶׁהוּקָּשׁ לִשְׁנֵי דְבָרִים שֶׁחַיָיבִין עֲלֵיהֶן כָּרֵת. מִילַת בְּנוֹ וּשְׁחִיטַת פִּסְחוֹ מִי קוֹדֵם. אָמַר רִבִּי פִינְחָס. מִן מַה דִּכְתִיב הִמּוֹל לוֹ כָל זָכָר וְאָז יִקְרַב לַעֲשׂוֹתוֹ. הָדָא אָמְרָה שֶׁמִּילַת בְּנוֹ קוֹדֶמֶת לִשְׁחִיטַת פִּיסְחוֹ. אפילו יָכוֹל לַחֲזוֹר וּלְבָעֵר וְלֵילֵךְ וּלְהַצִּיל. אפילו יָכוֹל לֵילֵךְ וְלִשְׁבּוֹת לַחֲזוֹר וּלְבַטֵּל. מַהוּ [שֶׁאֵין] שְׁבִיתַת הָרְשׁוּת. אֶצֶל רַבּוֹ אוֹ אֶצֶל מִי שֶׁהוּא גָדוֹל מִמֶּנּוּ בְחָכְמָה. כָּךְ שָׁנָה רִבִּי. הַמַּעֲשֶׂה קוֹדֵם לַתַּלְמוּד. נִמְנוּ בַּעֲלִיַּית בֵּית אָרִוֹס בְּלוֹד. הַתַּלְמוּד קוֹדֵם לַמַּעֲשֶׂה. רִבִּי אַבָּהוּ שָׁלַח לְרִבִּי חֲנִינָה בְרֵיהּ יִזְכֵּי בְטִיבֵּרִיָּה. אֲתוֹן וְאָמְרוּן לֵיהּ. גְּמַל הוּא חֶסֶד. שְׁלַח וַאֲמַר לֵיהּ. הֲמִבְּלִי אֵין קְבָרִים בְּקַיְסָרִין שְׁלַחְתִּיךָ לְטִבֵּרִיָּא. שֶׁכְּבָר נִמְנוּ וְגָמְרוּ בַּעֲלִיַית בֵּית אָרִוֹס בְּלוֹד שֶׁהַתַּלְמוּד קוֹדֵם לַמַּעֲשֶׂה. רַבָּנִין דְּקַיְסָרִין אָמְרִין. הָדָא דְתֵימַר. בְּשֶׁיֶּשׁ שָׁם מִי שֶׁיַּעֲשֶׂה. אֲבָל אִם אֵין שָׁם מִי שֶׁיַּעֲשֶׂה הַמַּעֲשֶׂה קוֹדֵם. דְּלֹמָא. רִבִּי חִיָיה רִבִּי יַסַי רִבִּי אִימִּי עֲנוֹן לְמֵיתֵי גַּבֵּי רִבִּי אֶלְעָזָר. אֲמַר לוֹן. אָן הֲוִיתוֹן. אָמְרִין לֵיהּ. גְּמַל חֶסֶד. אֲמַר לוֹן. וְלָא הֲוָה תַמָּן חוֹרָנִין. אָמְרִין לֵיהּ. מָגוֹר הֲוָה.

MISHNAH: A person who goes to slaughter his Passover sacrifice, or to circumcise his son, or to eat the betrothal meal at his father-in-law’s house, and remembers that he has leavened matter in his house, if he can return, eliminate it, and return to his meritorious deed, he shall return and eliminate; otherwise, he has to nullify it in his thought. To save from the army, or from a river, or from a conflagration, or from a house collapse, he has to nullify it in his thought. To celebrate the holiday according to his wishes, he has to return immediately. HALAKHAH: Rebbi Yose ben Rebbi Abun said, come and see how great is peace that it is bundled with two things about whom one is liable to extirpation 17:14 , Num. 9:13 ). . His son’s circumcision and the slaughter of his Passover sacrifice. what has precedence? Rebbi Phineas said, since it is written, all his males have to be circumcided, then he will be admitted to nake it , this implies that his sons’ circumcisions has priority over the slaughter of his Passover sacrifice. Even if he could return and eliminate, or go and save. Even if he could go and acquire rest status, return and (nullify) [eliminate]. [What is] (no) to celebrate the holiday according to his wishes? At his teacher’s or at somebody greater than he in wisdom. Here did Rebbi state that action precedes study. They voted in the upper floor of the house of Arius in Lydda that study precedes action 40b, this was an early Tannaitic decision following R. Aqiba against R. Tarphon. Ḥagigah 1:7 . . Rebbi Abbahu sent his son Rebbi Ḥanina to acquire merit in Tiberias. They came and said to him, he does works of charity. He sent to tell him, are there no graves in Caesarea 14:11 . that I sent you to Tiberias? For they already voted and decided in the upper floor of the house of Arius in Lydda that study precedes action. The rabbis of Caesaria say, that is, if there is somebody there who will do it. But if nobody is there who will do it, the action has precedence. Example. Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, were late in coming to Rebbi Eleazar. He asked them, where have you been? They told him, performing an act of charity. He asked them, where there no others? They answered him, it was a neighbor.

וְכֵן מִי שֶׁיָּצָא מִירוּשָׁלִַם וְנִזְכַּר שֶׁיֵּשׁ בְּיָדוֹ בְּשַׂר קוֹדֶשׁ אִם עָבַר הַצּוֹפִים יִשְׂרְפוּ בִמְקוֹמוֹ. וְאִם לָאו חוֹזֵר וְשׂוֹרְפוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה. עַד כַּמָּה הֵן חוֹזְרִין רִבִּי מֵאִיר אוֹמֵר זֶה וָזֶה בְּכַזַּיִת. רִבִּי יְהוּדָה אוֹמֵר זֶה וָזֶה בְכַבֵּיצָה. וַחֲכָמִים אוֹמְרִים בְּשַׂר קוֹדֶשׁ בְּכַזַּיִת וְחָמֵץ בְּכַבֵּיצָה: רִבִּי סִימוֹן בְשֵׁם רִבִּי יוֹשׁוּעַ בֶּן לֵוִי. כָּתוּב בַּיּוֹם הַהוּא יִהְיֶה (על) כָל מְצִילּוֹת הַסּוּס קוֹדֶשׁ וגו׳. עַד מָקוֹם שֶׁהַסּוּס רָץ וְאֵינוֹ עוֹשֶׂה צֵל. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בָּעֵי. אִם קוֹדֶשׁ הוּא יִשְׂרְפֶנּוּ בִמְקוֹמוֹ. שֶׁכֵּן אֲפִילוּ בִירוּשָׁלַיִם שׂוֹרְפִין אוֹתוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה. הָהֵן יוֹצֵא מָה אַתְּ עֲבַד לֵיהּ. כִּי מִטַּמֵּא בַחוּץ אוֹ כִּי מִטַּמֵּא בִפְנִים. אָמַר רִבִּי יוֹסֵה. מִכֵּיוָן שֶׁנִּמְצָא פָסוּל מַחְמַת מְקוֹמוֹ נַעֲשֶׂה כְמִטַּמֵּא בַחוּץ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. טָהוֹר הוּא דְּבַר תּוֹרָה. אַתְּ הוּא שָׁגָּזַרְתָּ עָלָיו טוּמְאָה. לֹא דַיֶיךָ שָׁגָּזַרְתָּ עָלָיו טוּמְאָה אֶלָּא שֶׁאַתְּ מְבַקֵּשׁ לַעֲשׂוֹתוֹ כְמִטַּמֵּא בַחוּץ. אֶלָּא כְמִטַּמֵּא בִפְנִים. אִית תַּנָּיֵי תַנֵּי וּמַחֲלִף. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יַסַּי כְמַתְנִיתִן. אָמַר רִבִּי יוּדָן. סִימָנָא מִן הַהִיא דִבְרָכוֹת. עַד כַּמָּה מְזַמְּנִין. עַד כַּזַּיִת. רִבִּי יְהוּדָה אוֹמֵר. עַד כַּבֵּיצָה. תַּנֵּי. פָּחוּת מִיכֵּן אֵין מַטְרִיחִין עָלָיו שֶׁיַּחֲזוֹר. מַה בֵין זֶה לָזֶה. זֶה יֵשׁ לוֹ בִיטּוּל. וָזֶה אֵין לוֹ בִיטּוּל. עַד כְדוֹן בְּשַׂר קוֹדֶשׁ. חָמֵץ מְנַיִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מִן מַה דְתַנִּינָן. וְכֵן מִי שֶׁיָּצָא מִירוּשָׁלִַם. הָדָא אָמְרָה. מַה דִנְפַל לְדֵין נְפַל לְדֵין.

MISHNAH: Similarly, somebody who left Jerusalem and remembers that he has with him sacrificial meat, if he passed Mount Scopus he burns it on the spot, otherwise he returns and burns it before the citadel on altar wood. Up to what do they return? Rebbi Meïr says, in both cases the size of an olive; Rebbi Jehudah says, in both cases the size of an egg. But the Sages say, sacrificial meat in the volume of an olive, but leavened matter in that of an egg. HALAKHAH: Rebbi Simon in the name of Rebbi Joshua ben Levi: It is written, on that day will all shadow of horses be holy . 14:20 . Cf. Babli 50a . etc.; to the place where the horse runs without having a shadow. Rebbi Samuel bar Rav Isaac asked, if it is a sanctum should he burn it on the spot? Since even in Jerusalem one burns it before the Temple on altar wood. This one outside, how do you treat it? As having become impure outside or having become impure inside 8:6–7. ? Rebbi Yose said, since it is disqualified because of its place it becomes as if having become impure outside. Rebbi Yose ben Rebbi Abun said, it is pure by the words of the Torah. You have decided that it be impure. It is not enough that you decided that it be impure, but you also want to make it as if having become impure outside? It [only] is like having become impure inside. Some Tannaim state it switched. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa following our Mishnah. Rebbi Yudan said, an indication is that of Berakhot 7:2 . “Inviting” is the exhortation for groups of at least 3 people who ate together to say Grace together aloud, with the appropriate introduction. : “What is the minimum to ‘invite’? Down to the size of an olive, Rebbi Jehudah says to the size of an egg.” Less than that one does not importune him to return. What is the difference between one and the other? One can be declared insignificant, the other cannot be declared insignificant. So far sacrificial meat; leavened matter from where? Rebbi Yose ben Rabbi Abun said, from what we have stated, “ similarly, somebody who left Jerusalem”, this implies that what is incident to one is incident to the other.