Pesachim 55

חזר רבי יהודה ודנו דין אחר נותר ישנו בבל תותירו וחמץ בבל תותירו מה נותר בשריפה אף חמץ בשריפה

R'Judah argued again [with] another argument: Nothar is subject to 'ye shall let nothing of it remain,'<span class="x" onmousemove="('comment',' Ex. XII, 10.');">¹</span> and leaven is subject to 'ye shall let nothing of it remain':<span class="x" onmousemove="('comment',' Since leaven must not be seen or found in the house after midday on the fourteenth of Nisan, it may obviously not remain there until then.');">²</span>

אמרו לו אשם תלוי וחטאת העוף הבא על הספק לדבריך יוכיחו שהן בבל תותירו שאנו אומרים בשריפה ואתה אומר בקבורה שתק ר' יהודה

just as nothar [is disposed of] by burning, so is leaven [disposed of] by burning. Said they to him, Let the guilt-offering of suspense<span class="x" onmousemove="('comment',' I.e., doubt. When a man is in doubt whether he has committed a transgression for which, if certain, a sin-offering is due, he brings a guilt-offering of suspense.');">³</span>

אמר רב יוסף היינו דאמרי אינשי כפא דחטא נגרא בגווה נשרוף חרדלא

and the sin-offering of a bird which is brought for a doubt,<span class="x" onmousemove="('comment',' E.g., when a woman miscarries, and it is not known whether the fetus was viable or not.');">⁴</span> on your view,<span class="x" onmousemove="('comment',' V. Tem. 34a. The Rabbis hold that this bird sin-offering must be burnt, while R. Judah maintains that it is cast into a waterduct which carries it off.');">⁵</span>

(אמר אביי) סדנא בסדני יתיב מדויל ידיה משתלים

prove it: for they are subject to 'ye shall let nothing of it remain,'<span class="x" onmousemove="('comment',' In common with all sacrifices.');">⁶</span> and we maintain that they require burning, while you say [it is disposed of] by burial.<span class="x" onmousemove="('comment',' This refers to the guilt-offering of suspense.');">⁷</span>

רבא אמר גירא בגירי מקטיל מדויל ידיה משתלים:

[Thereupon] R'Judah was silent. Said R'Joseph: Thus people say, The ladle which the artisan hollowed out, in it [his tongue] shall be burnt with mustard.<span class="x" onmousemove="('comment',' Or, from it he shall swallow mustard.');">⁸</span>

וחכ"א מפרר וזורה וכו': איבעיא להו היכי קאמר מפרר וזורה לרוח ומפרר ומטיל לים או דילמא מפרר וזורה לרוח אבל מטיל לים בעיניה ותנן נמי גבי ע"ז כי האי גוונא ר' יוסי אומר שוחק וזורה לרוח או מטיל לים ואיבעיא להו היכי קאמר שוחק וזורה לרוח ושוחק ומטיל לים או דילמא שוחק וזורה לרוח אבל מטיל לים בעיניה

Abaye said: When the maker of the stocks sits in his own stock, he is paid with the clue which his own hand wound.<span class="x" onmousemove="('comment',' Jast. Rashi, he is paid by the uplifting- i.e., the work -of his own hand.');">⁹</span> Raba said: When the arrow maker is slain by his own arrows, he is paid with the clue which his own hand wound.

אמר רבה מסתברא ע"ז דלים המלח קא אזלא לא בעי שחיקה חמץ דלשאר נהרות קאזיל בעי פירור א"ל רב יוסף אדרבה איפכא מסתברא ע"ז דלא ממיסה בעי שחיקה חמץ דממיס לא בעי פירור

BUT THE SAGES MAINTAIN: HE CRUMBLES AND THROWS IT etc. The scholars asked: How is it meant: He crumbles and throws it to the wind, or he crumbles and throws it into the sea; or perhaps, he crumbles and throws it to the wind, but he may throw it into the sea whole [without crumbling]? And we learned similarly in connection with an idol too: R'Jose said: He crushes and throws it to the wind or casts it into the sea.

תניא כוותיה דרבה תניא כוותיה דרב יוסף תניא כוותיה דרבה היה מהלך במדבר מפרר וזורה לרוח היה מהלך בספינה מפרר ומטיל לים תניא כוותיה דרב יוסף היה מהלך במדבר שוחק וזורה לרוח היה מהלך בספינה שוחק ומטיל לים

And the scholars asked: How is it meant: He crushes and throws it to the wind, or he crushes and casts it into the sea; or perhaps, he crushes and throws it to the wind, but he may cast it into the sea whole [without crushing? ]-Said Rabbah: It is logical that an idol, which goes into the Dead Sea, need not be crushed;<span class="x" onmousemove="('comment',' For the Dead Sea is unnavigable; hence none will pick it up.');">¹⁰</span> leaven, which goes into other streams, needs crumbling.

שחיקה קשיא לרבה פירור קשיא לרב יוסף שחיקה לרבה לא קשיא הא לים המלח הא לשאר נהרות פירור לרב יוסף לא קשיא הא בחיטי הא בנהמא:

Said R'Joseph to him, On the contrary, the logic is the reverse: An idol, which does not dissolve, needs crushing; leaven, which dissolves, does not need crumbling. It was taught in accordance with Rabbah;<span class="x" onmousemove="('comment',' That leaven requires 'crumbling'.');">¹¹</span>

<big><strong>מתני׳</strong></big> חמץ של נכרי שעבר עליו הפסח מותר בהנאה ושל ישראל אסור בהנאה שנאמר (שמות יג, ז) לא יראה לך שאור:

it was taught in accordance with R'Joseph.<span class="x" onmousemove="('comment',' That an idol requires 'crushing'.');">¹²</span> It was taught in accordance with Rabbah: If he was walking in a wilderness, he crumbles it [the leaven] and casts it to the wind; if he was travelling in a ship, he crumbles it and casts it into the sea.

<big><strong>גמ׳</strong></big> מני מתניתין לא רבי יהודה ולא רבי שמעון ולא רבי יוסי הגלילי מאי היא דתניא חמץ בין לפני זמנו בין לאחר זמנו עובר עליו בלאו תוך זמנו עובר עליו בלאו וכרת דברי רבי יהודה

It was taught in accordance with R'Joseph: If he was travelling in the desert, he crushes [the idol] and throws it to the wind; if he was travelling in a ship, he crushes and casts it into the sea. [The teaching requiring] 'crushing' is a difficulty according to Rabbah, [while the teaching requiring] 'crumbling' is a difficulty according to R'Jose? 'Crushing' is not a difficulty according to Rabbah: one means into the Dead Sea,<span class="x" onmousemove="('comment',' The idol need not be crushed before it is thrown thither.');">¹³</span> the other means into other waters.' Crumbling' is not a difficulty according to R'Joseph: One refers to wheat [grains],<span class="x" onmousemove="('comment',' Which had turned leaven. These must be crumbled, i.e., scattered into the sea. But they may not be tied in a sack and thrown into the sea, lest someone finds the sack.');">¹⁴</span> the other refers to bread. <big><b>MISHNAH: </b></big>LEAVEN BELONGING TO A GENTILE OVER WHICH PASSOVER HAS PASSED<span class="x" onmousemove="('comment',' I.e., it had been kept over Passover.');">¹⁵</span> IS PERMITTED FOR USE; BUT THAT OF AN ISRAELITE IS FORBIDDEN FOR USE, BECAUSE IT IS SAID, NEITHER SHALL THERE BE LEAVEN SEEN WITH THEE.<span class="x" onmousemove="('comment',' Ex. XIII, 7.');">¹⁶</span> <big><b>GEMARA: </b></big>Who is [the authority of] our Mishnah: it is neither R'Judah nor R'Simeon nor R'Jose the Galilean. What is this [allusion]? - For it was taught: [As to] leaven, both before its time and after its time, he transgresses a negative command on its account; during its time, he transgresses a negative command and [commits a sin subject to] kareth.<span class="x" onmousemove="('comment',' During its (forbidden) time means during Passover. Before its time, from six hours (mid-day) on the fourteenth of Nisan until evening, when Passover commences; after its time, after Passover - i.e., leaven which was kept from before until after Passover. He transgresses by eating it.');">¹⁷</span>