Pesachim 56

Chapter 56

א רבי שמעון אומר חמץ לפני זמנו ולאחר זמנו אינו עובר עליו בלא כלום תוך זמנו עובר עליו בכרת ובלאו ומשעה שאסור באכילה אסור בהנאה אתאן לתנא קמא ר' יוסי הגלילי אומר תמה על עצמך היאך חמץ אסור בהנאה כל שבעה
1 R'Simeon said: [As to] leaven, before and after its time, he does not transgress anything at all on its account during its time, he transgresses on its account [an interdict subject to] kareth and a negative command. And from the hour that it is forbidden for eating, it is forbidden for [general] use; this agrees with the first Tan R'Jose the Galilean said: Wonder at yourself! How can leaven be prohibited for [general] use the whole seven [days]? And how do we know of him who eats leaven from six hours and onwards that he transgresses a negative command?
ב ומנין לאוכל חמץ משש שעות ולמעלה שהוא עובר בלא תעשה שנאמר (דברים טז, ג) לא תאכל עליו חמץ דברי רבי יהודה
2 Because it is said, Thou shalt eat no leavened bread with it:<span class="x" onmousemove="('comment',' Deut. XVI, 3. 'It' refers to the Passover sacrifice, which was offered on the fourteenth of Nisan from mid-day and onwards; and the verse is interpreted: You are to eat no leavened bread at the time that you must offer the Passover sacrifice.');"><sup>1</sup></span> this is R'Judah's opinion. Said R'Simeon to him: Is it then possible to say thus, seeing that it is already stated, Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith?<span class="x" onmousemove="('comment',' Now, unleavened bread (mazzah) was not eaten before evening; hence 'therewith' must mean when the Passover sacrifice is eaten, viz., in the evening, and 'with it' must bear the same meaning in the first half of the verse.');"><sup>2</sup></span>
ג אמר לו ר' שמעון וכי אפשר לומר כן והלא כבר נאמר לא תאכל עליו חמץ שבעת ימים תאכל עליו מצות אם כן מה ת"ל לא תאכל עליו חמץ בשעה שישנו בקום אכול מצה ישנו בבל תאכל חמץ ובשעה שאינו בקום אכול מצה אינו בבל תאכל חמץ
3 If so, what does 'thou shalt eat no leavened bread with it' teach? When he is subject to [the injunction], arise, eat unleavened bread,'<span class="x" onmousemove="('comment',' I.e., in the evening.');"><sup>3</sup></span> he is subject to [the prohibition], 'do not eat leavened bread'; and when he is not subject to, 'arise, eat unleavened bread,' he is not subject to, 'do not eat leavened bread.'
ד מ"ט דר' יהודה תלתא קראי כתיבי (שמות יג, ג) לא יאכל חמץ (שמות יב, כ) וכל מחמצת לא תאכלו (דברים טז, ג) לא תאכל עליו חמץ חד לפני זמנו וחד לאחר זמנו וחד לתוך זמנו
4 What is R'Judah's reason? - Three verses are written: There shall no leavened bread be eaten;<span class="x" onmousemove="('comment',' Ex. XIII, 3.');"><sup>4</sup></span> Ye shall eat nothing leavened;<span class="x" onmousemove="('comment',' Ibid. XII, 20.');"><sup>5</sup></span> and Thou shalt eat no leavened bread with it.
ה ורבי שמעון חד לתוך זמנו וכל מחמצת מבעי ליה לכדתניא אין לי אלא שנתחמץ מאליו מחמת דבר אחר מנין תלמוד לומר כל מחמצת לא תאכלו
5 One refers to before its time; another to after its time; and the third to during its time.<span class="x" onmousemove="('comment',' On the meaning of these terms v. p. 129, n. 4.');"><sup>6</sup></span> And R'Simeon?<span class="x" onmousemove="('comment',' How does he interpret these verses?');"><sup>7</sup></span> - One refers to during its time.'
ו לא יאכל חמץ מיבעי ליה לכדתניא רבי יוסי הגלילי אומר מנין לפסח מצרים שאין חימוצו נוהג אלא יום אחד תלמוד לומר לא יאכל חמץ וסמיך ליה (שמות יג, ד) היום אתם יוצאים
6 Ye shall eat nothing leavened' he requires for what was taught: Hamez:<span class="x" onmousemove="('comment',' In Ex. XIII, 3 and Deut. XVI, 3 (E.V. leavened bread) .');"><sup>8</sup></span> I only know [that it is forbidden] where it turned leaven of its own accord; if [it turned leaven] through another substance, how do we know it? Therefore it is stated, Ye shall eat nothing leavened.<span class="x" onmousemove="('comment',' Heb. mahmezeth. This implies even if fermentation was induced by something else.');"><sup>9</sup></span>
ז ור' יהודה מחמת דבר אחר מנא לי' מדאפקיה רחמנא בלשון מחמצת
7 There shall no leavened bread be eaten' he requires for what was taught: R'Jose the Galilean said: How do we know that at the Passover of Egypt its [prohibition of] leaven was in force one day only? Because it is said, 'There shall no leavened bread be eaten', and in proximity thereto [is written], This day ye go forth.<span class="x" onmousemove="('comment',' Ex. XIII. 4. He translates: There shall no leavened bread be eaten (on) this day (that) ye go forth.');"><sup>10</sup></span> And R'Judah: how does he know [that it is prohibited when made leaven] through another substance? - Because the Divine Law expressed it in the term mahmezeth.<span class="x" onmousemove="('comment',' 'Leavened'; v. n. 8. This implies an additional teaching, for otherwise the three verses should use the same term, viz., hamez.');"><sup>11</sup></span>
ח דר' יוסי הגלילי מנא ליה אי בעית אימא מדסמיך ליה היום אי בעית אימא סמוכין לא דריש
8 How does he know R'Jose the Galilean's [deduction]? - I can either say, because 'this day' is stated in proximity thereto.<span class="x" onmousemove="('comment',' Thus this too conveys an additional teaching.');"><sup>12</sup></span> Alternatively, he does not base interpretations on the proximity of verses.<span class="x" onmousemove="('comment',' And thus he rejects the view that at the Exodus the prohibition of leaven was for one day only.');"><sup>13</sup></span> The Master said: 'And how do we know of him who eats leaven from six hours and onwards that he transgresses a negative command?
ט אמר מר ומנין לאוכל חמץ משש שעות ולמעלה שהוא עובר בלא תעשה שנאמר לא תאכל עליו חמץ דברי רבי יהודה אמר לו ר' שמעון וכי אפשר לומר כן והלא כבר נאמר לא תאכל עליו חמץ שבעת ימים תאכל עליו מצות
9 Because it is said, Thou shalt eat no leavened bread with it: this is R'Judah's opinion. Said R'Simeon to him: Is it then possible to say thus, Seeing that it is already stated, Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith? ' Now as to R'Judah, R'Simeon says well to him? - R'Judah can answer you: [The purpose of] that [verse] is to make it a statutory obligation even for nowadays.<span class="x" onmousemove="('comment',' The verse does not assimilate the prohibition of leavened bread to the precept of eating unleavened bread, in the sense that the former is valid only when the latter is, but the reverse: the latter is assimilated to the former. As long as leaven is prohibited, there is an obligation to eat unleavened bread, i.e., even nowadays, after the destruction of the Temple and the cessation of sacrifices. For I might think, since it is written, they shall eat it (sc. the Passover sacrifice) with unleavened bread and bitter herbs (Num. IX, 11) , the obligation to eat unleavened bread holds good only as long as the Passover sacrifice is offered. Hence this verse teaches that it is not so.');"><sup>14</sup></span> And R'Simeon?
י ורבי יהודה שפיר קאמר ליה רבי שמעון ורבי יהודה אמר לך ההוא לקובעו חובה אפילו בזמן הזה הוא דאתא
10 Whence does he know to make it a statutory obligation [even nowadays]! - He deduces it from, at even ye shall eat unleavened bread.<span class="x" onmousemove="('comment',' Ex. XII, 18. This is otherwise superfluous, since it is stated in v. 8, and they shall eat the flesh in that night ... and unleavened bread.');"><sup>15</sup></span> And R'Judah? - He requires that in respect of an unclean person or one who was on a distant journey. I might say, since he cannot eat the Passover sacrifice, he need not eat unleavened bread or bitter herbs either.
יא ור' שמעון לקובעו חובה מנא ליה נפקא ליה (שמות יב, יח) מבערב תאכלו ור' יהודה מיבעי לי' לטמא ושהיה בדרך רחוקה סלקא דעתך אמינא הואיל ובפסח לא יאכל מצה ומרור נמי לא ניכול קמ"ל
11 Hence we are informed [that it is not so]. And R'Simeon? - For an unclean person or one who was on a distant journey no verse is required,<span class="x" onmousemove="('comment',' That he has to eat unleavened bread.');"><sup>16</sup></span> because he is no worse than an uncircumcised person and an alien,<span class="x" onmousemove="('comment',' V. Ex. XII, 43. According to the Talmud, Shab. ');"><sup>17</sup></span>
יב ור' שמעון טמא ושהיה בדרך רחוקה לא איצטריך קרא דלא גרע מערל ובן נכר דכתיב (שמות יב, מח) וכל ערל לא יאכל בו בו הוא אינו אוכל אבל אוכל הוא במצה ובמרור ורבי יהודה כתיב בהאי וכתיב בהאי
12 for it is written but no uncircumcised person shall eat thereof:<span class="x" onmousemove="('comment',' Ibid. 48.');"><sup>18</sup></span> 'thereof' he shall not eat, but he eats of unleavened bread and bitter herbs. And R'Judah?
יג מני מתניתין אי רבי יהודה חמץ סתמא קאמר אפילו דנכרי ואי רבי שמעון
13 It is written in the case of one,<span class="x" onmousemove="('comment',' Sc. an uncircumcised person and an 'alien'.');"><sup>19</sup></span> and it is written in the case of the other.<span class="x" onmousemove="('comment',' Sc. an unclean person and one who was on a distant journey; v. infra 120a, p. 619, n. 6. Hence Deut. XVI, 3 is still required to show that the eating of unleavened bread is a permanent obligation.');"><sup>20</sup></span> Now, who is [the authority for] our Mishnah?<span class="x" onmousemove="('comment',' Here the Talmud reverts to its original question (supra a bottom) , which was interrupted for a discussion of the various opinions quoted.');"><sup>21</sup></span> If R'Judah, he states leaven without qualification, even that of a Gentile. And if R'Simeon,
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