Pesachim 14

Chapter 14

א כי פליגי בעל ביעור מר סבר מעיקרא משמע ומ"ס להבא משמע
1 They differ only in respect of 'concerning the removal': one Master holds that it implies in the past;<span class="x" onmousemove="('comment',' I.e.,the removal has already been done. Hence this formula is inadmissible.');"><sup>1</sup></span> while the other Master holds: It implies in the future.
ב מיתיבי ברוך אשר קדשנו במצותיו וצונו על המילה
2 An objection is raised: 'Blessed [art Thou]. who hast sanctified us with Thy commandments and hast commanded us concerning circumcision'?<span class="x" onmousemove="('comment',' Not, 'to circumcise'.');"><sup>2</sup></span>
ג התם היכי נימא נימא למול לא סגיא דלאו איהו מהיל אבי הבן מאי איכא למימר אין הכי נמי
3 - How [else] should he say [it] there? Shall he say, 'to circumcise' - is it imperative that he should circumcise?<span class="x" onmousemove="('comment',' Lit., 'is there no way that he should not circumcise'? - i.e., the obligation does not rest primarily upon the circumciser, but upon the father, whereas if the former said 'to circumcise', it would imply that it is his personal duty in every case.');"><sup>3</sup></span>
ד מיתיבי ברוך אשר קדשנו במצותיו וצונו על השחיטה התם נמי היכי נימא נימא לשחוט לא סגיא דלאו איהו שחט
4 Then what can be said of the father of the infant?<span class="x" onmousemove="('comment',' What if the father circumcises?');"><sup>4</sup></span> - Then indeed it is so.<span class="x" onmousemove="('comment',' He must say 'to circumcise'.');"><sup>5</sup></span>
ה פסח וקדשים מאי איכא למימר אין הכי נמי
5 An objection is raised: 'Blessed [art Thou]. who hast sanctified us with Thy commandments and hast commanded us concerning shechitah'?<span class="x" onmousemove="('comment',' V. Glos.');"><sup>6</sup></span>
ו מיתיבי העושה לולב לעצמו מברך שהחיינו וקימנו והגיענו לזמן הזה נטלו לצאת בו אומר אשר קדשנו במצותיו וצונו על נטילת לולב שאני התם דבעידנא דאגבהה נפק ביה
6 - There too, how [else] shall he say it: shall he say 'to slaughter,' is it imperative that he should slaughter? Then what can be said of the Passover sacrifice and [other] sacrifices?<span class="x" onmousemove="('comment',' Lit., 'sacred (animals) '. The obligation of slaughtering a sacrifice rests primarily upon its owner.');"><sup>7</sup></span>
ז אי הכי לצאת בו יצא בו מיבעי ליה אין הכי נמי ומשום דקא בעי למיתנא סיפא לישב בסוכה תנא רישא נמי לצאת בו
7 - [There] indeed it is so.<span class="x" onmousemove="('comment',' He must say 'to slaughter'.');"><sup>8</sup></span> An objection is raised: If one prepares a lulab<span class="x" onmousemove="('comment',' V. Glos.');"><sup>6</sup></span>
ח דקתני סיפא העושה סוכה לעצמו אומר ברוך אתה ה' שהחיינו וקימנו והגיענו לזמן הזה נכנס לישב בה אומר ברוך אשר קדשנו במצותיו וצונו לישב בסוכה והלכתא על ביעור חמץ
8 for himself, he recites the blessing,'. who hast kept us life and hast preserved us and hast suffered us to reach this season'.
ט דכולי עלמא מיהא מעיקרא בעינן לברוכי מנלן דאמר רב יהודה אמר שמואל כל המצות מברך עליהן עובר לעשייתן
9 When he takes it in order to fulfil his obligation therewith,<span class="x" onmousemove="('comment',' V. Lev. XXIII, 40.');"><sup>9</sup></span> he recites:'.
י מאי משמע דהאי עובר לישנא דאקדומי הוא אמר ר"נ בר יצחק דאמר קרא (שמואל ב יח, כג) וירץ אחימעץ דרך הככר ויעבר את הכושי אביי אמר מהכא (בראשית לג, ג) והוא עבר לפניהם ואבע"א מהכא (מיכה ב, יג) ויעבר מלכם לפניהם וה' בראשם
10 who hast sanctified us with Thy commandments and hast commanded us concerning the taking of the lulab? '<span class="x" onmousemove="('comment',' But not 'to take the lubab'.');"><sup>10</sup></span> There it is different, because in the [very] moment that he lifts it u his duty is fulfilled.<span class="x" onmousemove="('comment',' Hence he is reciting the blessing after performing the precept, and so he cannot say 'to take'; v. Supra.');"><sup>11</sup></span>
יא בי רב אמרי חוץ מן הטבילה ושופר בשלמא טבילה דאכתי גברא לא חזי אלא שופר מ"ט וכי תימא משום דילמא מיקלקלא תקיעה אי הכי אפילו שחיטה ומילה נמי
11 If so, [instead of stating] 'in order to fulfil his obligation therewith,' he should say 'having fulfilled his obligation therewith? ' - That indeed is so, but because he desires to teach 'to sit in the sukkah'<span class="x" onmousemove="('comment',' V. Glos.');"><sup>12</sup></span> in the second clause, he also states in the first clause, 'to fulfil his obligation therewith' - For teaches in the second clause: He who makes a sukkah for himself recites: 'Blessed art thou, O Lord.
יב אלא אמר רב חסדא חוץ מן הטבילה בלבד איתמר תניא נמי הכי טבל ועלה בעלייתו אומר ברוך אשר קדשנו במצותיו וצונו על הטבילה:
12 who has kept us in life and hast preserved us and hast enabled us to reach this season'. When he enters to sit therein he recites: 'Blessed [art Thou].
יג לאור הנר וכו': מנא הני מילי אמר רב חסדא למדנו מציאה ממציאה ומציאה מחיפוש וחיפוש מחיפוש וחיפוש מנרות ונרות מנר
13 who hast sanctified us with Thy commandments and hast commanded us to sit in the sukkah.'<span class="x" onmousemove="('comment',' And there the future is required because it is an obligation during the whole week of Tabernacles.');"><sup>13</sup></span> And the law is: [He recites,] 'concerning the removal of leaven'.<span class="x" onmousemove="('comment',' That too implies the future. Consequently, this form is used by all in circumcision and shechitah.');"><sup>14</sup></span>
יד מציאה ממציאה כתיב הכא (שמות יב, יט) שבעת ימים שאור לא ימצא בבתיכם וכתיב התם (בראשית מד, יב) ויחפש בגדול החל ובקטן כלה וימצא ומציאה מחיפוש דידיה
14 Now incidentally all agree that we must recite the benediction beforehand:<span class="x" onmousemove="('comment',' Before actually performing the precept.');"><sup>15</sup></span> how do we know it? - Because Rab Judah said in Samuel's name: For all precepts a benediction is recited prior ['ober] to their being performed - Where is it implied that this [word] 'ober connotes priority? - Said R'Nahman B'Isaac, Because Scripture saith, Then Ahimaaz ran by the way of the Plain and overran [wa-ya'abor] the Cushite.<span class="x" onmousemove="('comment',' II Sam. XVIII, 23. I.e., he passed in front of him, and similarly 'ober, which is derived from the same root as wa-ya'abor, means in front of, i.e., prior to'');"><sup>16</sup></span>
טו וחיפוש מנרות דכתיב (צפניה א, יב) בעת ההיא אחפש את ירושלים בנרות ונרות מנר דכתיב (משלי כ, כז) נר (אלהים) [ה'] נשמת אדם חופש כל חדרי בטן
15 Abaye said, [It follows] from this: and he himself passed over ['abar] before them;<span class="x" onmousemove="('comment',' Gen. XXXIII, 3.');"><sup>17</sup></span> alternatively, from this: and their king is passed on [wa-ya'abor] before them, and the Lord at the head of them.<span class="x" onmousemove="('comment',' Mic. II, 13.');"><sup>18</sup></span>
טז תנא דבי ר' ישמעאל לילי י"ד בודקים את החמץ לאור הנר אף על פי שאין ראיה לדבר זכר לדבר שנאמר שבעת ימים שאור לא ימצא ואומר ויחפש בגדול החל ובקטן כלה ואומר בעת ההיא אחפש את ירושלים בנרות ואומר נר (אלהים) [ה'] נשמת אדם חופש
16 The School of Rab said: Except [for] a ritual bath and shofar.<span class="x" onmousemove="('comment',' V. Glos. Here the benediction is recited after the fulfilment of the precept.');"><sup>19</sup></span> As for a ritual bath, it is well, because th person is not yet fit;<span class="x" onmousemove="('comment',' E.g., one who is unclean through nocturnal pollution may not recite a blessing; hence he is obviously unfit to recite the blessing until after the ritual bath, and all others requiring a ritual bath were treated likewise (Rashi) .');"><sup>20</sup></span>
יז מאי ואומר
17 but what is the reason for the shofar? And should you say, because he may sound the blast [teki'ah] incorrectly;<span class="x" onmousemove="('comment',' In which case the obligation is not fulfilled and the benediction was unnecessarily recited, which is prohibited.');"><sup>21</sup></span>
יח וכי תימא האי בעת ההיא קולא הוא דקאמר רחמנא לא בדיקנא לה בירושלים בנהורא דאבוקה דנפיש נהורא טובא אלא בנהורא דשרגא דזוטר נהורא טפי דעון רבה משתכח ועון זוטר לא משתכח תא שמע נר ה' נשמת אדם:
18 if so, the same applies even to shechitah, and circumcision too? Rather, said R'Hisda: Except for a ritual bath alone was stated.
יט תנו רבנן אין בודקין לא לאור החמה ולא לאור הלבנה ולא לאור האבוקה אלא לאור הנר
19 It was taught likewise: When one has a ritual bath and ascends [from the bath], on his ascending he recites: Blessed [art Thou]. who hast sanctified us with Thy commandments and hast commanded us concerning tebillah'. BY THE LIGHT OF A LAMP, etc. How do we know this? - Said R'Hisda: By deriving [the meaning of] 'finding' from 'finding' and 'finding' from 'searching', and 'searching' from 'searching', and 'searching' from 'lamps', and 'lamps' from 'lamp':<span class="x" onmousemove="('comment',' As explained in the text.');"><sup>22</sup></span> [Thus:] 'finding' from 'finding': here it is written, seven days shall ther be no leaven found in your houses,<span class="x" onmousemove="('comment',' Ex. XII, 19.');"><sup>23</sup></span> while elsewhere it is written, and he searched, and began at the eldest, and left at the youngest: and the cup was found [in Benjamin's sack].<span class="x" onmousemove="('comment',' Gen. XLIV, 12.');"><sup>24</sup></span> 'Finding' [is learned] from 'searching' [mentioned] in its own connection.<span class="x" onmousemove="('comment',' I.e., in the verse just quoted 'finding' and 'searching' are linked together.');"><sup>25</sup></span> And 'searching' from 'lamps', as it is written, And it shall come to pass at that time, that I will search Jerusalem with lamps.<span class="x" onmousemove="('comment',' Zeph. I, 12.');"><sup>26</sup></span> And 'lamps' from 'lamp', for it is written, The soul of man is the lamp of the Lord, searching all the innermost parts of the belly.<span class="x" onmousemove="('comment',' Prov. XX, 27. By comparing all these verses we learn that in order that leaven may not be found in the house it must be searched out by lamplight.');"><sup>27</sup></span> The School of R'Ishmael taught: In the evening of the fourteenth leaven is searched for by the light of a lamp. Though there is no proof of this, there is an allusion to it, because it is said, 'seven days shall there no leaven [in your houses]'; and it is said, 'and he searched, and began at the eldest, and left at the youngest and the cup was found [in Benjamin's sack]'; and it is said, 'And it shall come to pass at that time, that I wil search Jerusalem with lamps'. and it is said, 'The soul of man is the lamp of the Lord, searching [all the innermost parts of the belly]'. What is the purpose of the additional quotations?<span class="x" onmousemove="('comment',' Lit., 'what is (the purpose of) " and="" it="" is="" said"?'');"=""><sup>28</sup></span> And should you answer, this 'at that time' is a statement of lenient treatment by the Merciful One, [viz. ,] 'I will not search Jerusale with the light of a torch, which gives much light, but only with the light of a lamp, the light of which is much smaller, so that great wrongdoing will be found out but petty wrongdoing will not be found out,<span class="x" onmousemove="('comment',' But this verse does not prove that the searching for leaven too may be carried out merely with a lamp - perhaps a torch is required.');"><sup>29</sup></span> - then come and hear! 'The soul of man is the lamp of the Lord, [searching. etc.]'.<span class="x" onmousemove="('comment',' Thus a single lamp suffices for a search.');"><sup>30</sup></span> Our Rabbis taught: one may not search either by the light of the sun or by the light of the moon, or by the light of a torch, save by the light of a lamp,
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