Pesachim 13

Chapter 13

א וניבטליה בשית כיון דאיסורא דרבנן עילויה כדאורייתא דמיא ולאו ברשותיה קיימא ולא מצי מבטיל

1 Then let him annul it in the sixth [hour]?1 - Since the Rabbinical interdict is upon it,2 it is like a Scriptura [interdict] and does not stand in his ownership, hence he cannot annul it.

ב דאמר רב גידל אמר ר' חייא בר יוסף אמר רב המקדש משש שעות ולמעלה אפילו בחיטי קורדניתא אין חוששין לקידושין

2 For R'Gidal said in R'Hiyya B'Joseph's name in Rab's name: He who betroths from the sixth hour and onwards, even with wheat of Cordyene,<span class="x" onmousemove="('comment',' A district lying to the east of the river Tigris, south of Armenia. - That wheat is very hard and does not easily become leaven; nevertheless if moisture had fallen upon it after being harvested it is regarded as leaven.');">3 we have no fear of his betrothal.<span class="x" onmousemove="('comment',' The betrothal is definitely invalid, because the wheat has no value because of the Rabbinical interdict, whereas for betrothal something of value is required (v. Kid. 2a) . - Thus although the interdict at that hour is only Rabbinical, the leaven is regarded as completely valueless; hence not under his ownership.');">4 But, is he unable to annul it after the prohibition [commences]?

ג ולבתר איסורא לא מצי מבטיל ליה והא תניא היה יושב בבית המדרש ונזכר שיש חמץ בתוך ביתו מבטלו בלבו אחד שבת ואחד יום טוב בשלמא שבת משכחת לה כגון שחל ארבעה עשר להיות בשבת אלא יום טוב בתר איסורא הוא

3 Surely it was taught: If he is sitting in t Beth Hamidrash and recollects that he has leaven at home, he annuls it in his heart, whether it is the Sabbath or the Festival. Now as for the Sabbath, it is well: this is possible where the fourteenth [of Nisan] falls on t Sabbath;5 but the Festival is after the prohibition [commences]?6

ד אמר רב אחא בר יעקב הכא בתלמיד יושב לפני רבו עסקינן ונזכר שיש עיסה מגולגלת בתוך ביתו ומתיירא שמא תחמיץ קדים ומבטיל ליה מיקמי דתחמיץ

4 - Said R'Aha B'Jacob: We treat here of a disciple sitting before his master, and he recollects that he has a rolled dough7 at home and fears that it may turn leaven; [therefore] he anticipates and annuls it before it turns leaven. This may be proved too: for it states, 'If he is sitting in the Beth Hamidrash'.8

ה דיקא נמי דקתני היה יושב בתוך בית המדרש שמע מינה:

5 This proves it. Rabbah the son of R'Huna said in Rab's name: If a loaf went mouldy, if mazzah9 exceeds it [in quantity], i is permitted.10

ו אמר רבה בר רב הונא אמר רב הפת שעיפשה כיון שרבתה מצה מותרת היכי דמי אילימא דידע בה דחמץ היא כי רבתה מצה מאי הוי

6 How is it meant? Shall we say that he [the owner] knows that this [loaf] is leaven, what then matters it if the mazzah does exceed it?11 Again if we do not know whether it is leaven or mazzah, then why particularly if the mazzah exceeds it; even if the mazzah does not exceed it too, let us go after the last?<span class="x" onmousemove="('comment',' I.e.,let us assume that this loaf is of the latest batch which was put there, i.e., it is mazzah, since a bread bin is cleared out every day, in order to prevent the bread from going mouldy - a necessary precaution in the hot eastern countries - and particularly so in this case, when there had been a search for leaven before the Festival.');">12

ז אלא דלא ידעינן בה אי חמץ הוא אי מצה הוא מאי איריא כי רבתה מצה אפילו כי לא רבתה מצה נמי ניזיל בתר בתרא

7 Did we not learn: Money found in front of cattle dealers at all times is [accounted as] tithe; on the Temple Mount, it is hullin;9 in [the rest of] Jerusalem, at any other part of the year. it is hullin; at the Festival season, i tithe.<span class="x" onmousemove="('comment',' Shek. VII, 2. If money is found in Jerusalem, the question arises, what is its status - is it ordinary secular coins (hullin) or tithe money? This was because the second tithe (v. Deut. XIV, 22ff this was designated second-tithe) had to be eaten in Jerusalem or its monetary equivalent expended there, which money likewise was governed by the law of second tithe. Now, most of the flesh eaten in Jerusalem was bought with second-tithe money, and generally took the form');">13

ח מי לא תנן מעות שנמצאו לפני סוחרי בהמה לעולם מעשר בהר הבית חולין

8 And R'Shemaia B'Zera observed thereon: What is the reason? Because the streets of Jerusalem14 were swept daily.

ט בירושלים בשעת הרגל מעשר בשאר ימות השנה חולין

9 This proves that we assume: the earlier[losses] have gone. and these [coins] are different ones. So here too let us say: the earlier[bread] has gone and this is of the present?15

י ואמר רב שמעיה בר זירא מאי טעמא הואיל ושוקי ירושלים עשויין להתכבד בכל יום אלמא אמרי' קמאי קמאי אזלי ליה והני אחריני נינהו הכא נמי נימא קמא קמא אזיל והאי דהאידנא הוא

10 - Here it is different, because its mouldiness proves its status.16 If its mouldiness proves its status, what does it matter if the mazzah exceeds it? - Said Rabbah. Do not say, 'if the mazzah exceeds it', but say, 'many days of mazzah have passed over it'.17

יא שאני הכא דעיפושה מוכיח עילויה אי עיפושה מוכיח עילויה כי רבתה מצה מאי הוי אמר רבה לא תימא שרבתה מצה אלא אימא שרבו ימי מצה עילויה

11 If so, it is obvious? - This is necessary only where it is very mouldy; you might argue, since it is very mouldy it is clear that it is certainly true leaven; therefore he informs us that since many days of mazzah have passed over it we say: every day hot mazzah18 was baked and thrown thereon, and that made it very mouldy. Yet do we follow the last?

יב אי הכי פשיטא לא צריכא דעיפושה מרובה מהו דתימא כיון דעיפושה מרובה איגליא מילתא דודאי חמץ מעליא הוא קא משמע לן

12 Surely it was taught. R'Jose B'Judah said: If a chest was used for money of hullin and money of tithe,19 if it was mostly hullin, it [the money found therein] is hullin; if mostly tithe, tithe.

יג כיון שרבו ימי מצה עילויה אמרינן כל יומא ויומא נהמא חמימא אפה ושדא עילויה ועפשא טפי

13 But why so? let us go after the last? -Said R'Nahman B'Isaac: of what do we treat here? E.g. , where it was used for money of hullin and money of tithe, and one does not know which was last. R'Zebid said: E.g. , where it was used for separate packages.20

יד ומי אזלינן בתר בתרא והא תניא ר' יוסי בר יהודה אומר תיבה שנשתמשו בה מעות חולין ומעות מעשר אם רוב חולין חולין אם רוב מעשר מעשר ואמאי ליזיל בתר בתרא

14 R'Papa said: E.g. , if it was found in a pit.21 of peace-offerings; when one could not stay long enough in Jerusalem to expend all his tithe money, he would distribute it among the poor or give it to his friends in Jerusalem. Consequently, if money is found in front of cattle dealers, whatever the time of the year, it is assumed to be of the second tithe.

טו אמר רב נחמן בר יצחק הכא במאי עסקינן כגון שנשתמשו בה מעות חולין ומעות מעשר ואין יודע איזה מהן בסוף רב זביד אמר כגון שנשתמשו בה ציבורין ציבורין רב פפא אמר כגון דאשתכח בגומא:

15 On the other hand, if it is found on the Temple Mount, we assume it to be hullin, even at Festival time, when most of money handled is tithe, because the greater part of the year is not Festival, and then ordinary hullin is in circulation and this money might have been lost before the Festival. But if found in the streets of Jerusalem, a distinction is drawn, as stated in the text. Rab Judah said: He who searches [for leaven] must pronounce a benediction.

טז אמר רב יהודה הבודק צריך שיברך מאי מברך רב פפי אמר משמיה דרבא (אומר) לבער חמץ רב פפא אמר משמיה דרבא על ביעור חמץ בלבער כולי עלמא לא פליגי דודאי להבא משמע

16 What benediction does he pronounce? R'Pappi said in Raba's name: '[. who hast commanded us] to remove leaven'. R'Papa said in Raba's name: '[. who hast commanded us] concerning the removal of leaven'. As for [the phrase] 'to remove,' there is no disagreement at all that it certainly impli in the future.<span class="x" onmousemove="('comment',' I.e. , it implies that the removal is still to be done. This phraseology is therefore certainly admitted, because a benediction is always recited prior to the actual performance of the precept to which it refers.');">22

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