Pesachim 217

קליות ואגוזין בערב פסח כדי שלא ישנו וישאלו אמרו עליו על רבי עקיבא שהיה מחלק קליות ואגוזין לתינוקות בערב פסח כדי שלא ישנו וישאלו תניא רבי אליעזר אומר חוטפין מצות בלילי פסחים בשביל תינוקות שלא ישנו

parched ears of corn and nuts on the eve of Passover, so that they should not fall asleep, and ask [the 'questions'].<span class="x" onmousemove="('comment',' v. infra ');">¹</span> It was related of R'Akiba that he used to distribute parched ears and nuts to children on the eve of Passover, so that they might not fall asleep but ask [the 'questions']. It was taught, R'Eliezer said: T mazzoth are eaten hastily<span class="x" onmousemove="('comment',' Others: the plate containing the mazzoth is lifted, to draw the attention of the children to the unusual fare; others, the mazzoth are taken away from the children before they have eaten their fill, as a heavy meal conduces to sleep.');">²</span>

תניא אמרו עליו על ר' עקיבא מימיו לא אמר הגיע עת לעמוד בבהמ"ד חוץ מערבי פסחים וערב יום הכפורים בע"פ בשביל תינוקות כדי שלא ישנו וערב יוה"כ כדי שיאכילו את בניהם

on the night of Passover, on account of the children, so that they should not fall asleep.<span class="x" onmousemove="('comment',' Var. lec.: so that they should ask 'questions'. This agrees with the first alternative translation in the preceding note. R. Han. reads both: so that they should not fall asleep but ask.');">³</span> It was taught: it was related of R'Akiba<span class="x" onmousemove="('comment',' In Suk. ');">⁴</span> [that] never did he say in the Beth Hamidrash, 'It is time to rise [cease study]', except on the eve of Passover and the eve of the Day of Atonement.

ת"ר חייב אדם לשמח בניו ובני ביתו ברגל שנא' (דברים טז, יד) ושמחת בחגך במה משמחם ביין

On the eve of Passover, because of the children, so that they might not fall asleep. On the eve of the Day of Atonement,in order that they should give food to their children. Our Rabbis taught: A man is in duty bound to make his children and his household rejoice on a Festival, for it is said, And thou shalt rejoice it, thy feast, [thou and thy son, and thy daughter, etc.]<span class="x" onmousemove="('comment',' Deut. XVI, 14. Presumably the proof lies in the bracketed passage, which is absent in the text. Possibly too he reads: we-Simmakta (pi'el) 'and thou shalt cause to rejoice' instead of we-Samakta 'and thou shalt rejoice. Tosaf.'s reading, however, and Maharsha emends text accordingly, is: and thou shalt rejoice, thou and thy household (ib. XIV 26) . This refers to the eating of the second tithe in Jerusalem, and its teaching is applied here to Festivals.');">⁵</span>

רבי יהודה אומר אנשים בראוי להם ונשים בראוי להן אנשים בראוי להם ביין ונשים במאי תני רב יוסף בבבל בבגדי צבעונין בארץ ישראל בבגדי פשתן מגוהצין

Wherewith does he make them rejoice? With wine. R'Judah said: Men with what is suitable for them, and women with, what is suitable for them.'

תניא רבי יהודה בן בתירא אומר בזמן שבית המקדש קיים אין שמחה אלא בבשר שנאמר (דברים כז, ז) וזבחת שלמים ואכלת שם ושמחת לפני ה' אלהיך ועכשיו שאין בית המקדש קיים אין שמחה אלא ביין שנאמר (תהלים קד, טו) ויין ישמח לבב אנוש

Men with what is suitable for them': with wine. And women with what? R'Joseph recited: in Babylonia, with coloured garments; in Eretz Yisrael, with ironed lined garments.

אמר רבי יצחק קסתא דמוריסא דהוה בציפורי היא הות כמין לוגא דמקדשא ובה משערין רביעית של פסח אמר רבי יוחנן תמנייתא קדמייתא דהוה בטבריא הות יתירה על דא ריבעא ובה משערין רביעית של פסח

It was taught, R'Judah B'Bathyra said: When the temple was in existence there could be no rejoicing save with meat, as it is said, And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the Lord thy God.<span class="x" onmousemove="('comment',' Deut. XXVII, 7.');">⁶</span> But now that the Temple is no longer in existence, there is no rejoicing save with wine, as it is said, and wine that maketh glad the heart of man.<span class="x" onmousemove="('comment',' Ps. CIV, 15.');">⁷</span> R'Isaac said: The xestes<span class="x" onmousemove="('comment',' A measure kept as a standard; it was somewhat less than a pint.');">⁸</span>

א"ר חסדא רביעית של תורה אצבעים על אצבעים ברום אצבעים וחצי אצבע וחומש אצבע כדתניא (ויקרא טו, טז) ורחץ במים את כל בשרו שלא יהא דבר חוצץ בין בשרו למים במים במי מקוה את כל בשרו מים שכל גופו עולה בהן וכמה הן

for muries in Sepphoris was about equal to the Temple log, and thereby we gauge the rebi'ith of [wine for] Passover.<span class="x" onmousemove="('comment',' Required for the four cups.');">⁹</span> R'Johanan said: The ancient tomanta which was in Tiberias exceeded this by a quarter, and thereby we gauge the rebi'ith of [wine for] Passover. R'Hisda said: The rebi'ith of the Torah<span class="x" onmousemove="('comment',' In respect to several Biblical laws a rebi'ith is specified by the Rabbis.');">¹⁰</span> is [the cubic content of a vessel] two fingerbreadths square by two and seven-tenths<span class="x" onmousemove="('comment',' Lit., ' two and a half and a fifth.'');">¹¹</span> fingerbreadths in depth.<span class="x" onmousemove="('comment',' Hence the volume of a rebi'ith is 2 X 2 X 27 == 108 cubic fingerbreadths.');">¹²</span> As it was taught: Then he shall bathe all his flesh in water:<span class="x" onmousemove="('comment',' Lev. XV, 16.');">¹³</span> [this intimates] that nothing must interpose between his flesh and the water; 'in water' [means] in the water of a mikweh; 'all his flesh' [implies sufficient] water for his whole bod to be covered therein. And how much is that?