Pesachim 60

Chapter 60

א אין טשין את התנור באליה ואם טש כל הפת כולה אסורה עד שיסיק את התנור הא הוסק התנור מיהא שרי תיובתא דרבא בר אהילאי תיובתא
1 one must not grease an oven with fat, and if he does grease it, all the bread [baked therein] is forbidden until the oven is refired. Which [implies], if the oven is refired it is nevertheless permitted? This is a refutation Raba B'Ahilai! - [It is indeed] a refutation.
ב אמר ליה רבינא לרב אשי וכי מאחר דאיתותב רבא בר אהילאי אמאי קאמר רב קדירות בפסח ישברו אמר ליה התם תנור של מתכת הכא בקדיר' של חרס
2 Rabina said to R'Ashi: Now since Raba B'Ahilai was refuted, why did Rab say, Pots must be broken on Passover?<span class="x" onmousemove="('comment',' For we see that greased ovens (these were generally of earth) can be reheated and then used, the heat expelling the traces of fat. Then let the pots too be subjected to fire, which would likewise expel the absorbed leaven.');"><sup>1</sup></span> - There it was a metal oven, replied he, [whereas] here an earthen pot [is referred to]. Alternatively, both refer to earthenware: this [the oven] is fired from the inside;<span class="x" onmousemove="('comment',' Which is efficacious to expel absorbed matter.');"><sup>2</sup></span>
ג ואיבעית אימא הא והא בשל חרס זה הסיקן מבפנים וזה הסיקן מבחוץ וכי תימא ה"נ ליעבד ליה הסקה מבפנים חייס עליה משום דפקעה
3 while the other [the pot] is fired on the outside. And should you say, here too let him burn it [the pot] out from within, - he would spare it, lest it burst.<span class="x" onmousemove="('comment',' Hence if he is told to burn it from within, he will burn it from without and think that enough.');"><sup>3</sup></span> Therefore a tiled pan,<span class="x" onmousemove="('comment',' A kind of plaque made of tiles upon which bread was baked.');"><sup>4</sup></span>
ד הלכך האי בוכיא הסיקו מבחוץ הוא ואסור ואי מלייה גומרי שפיר דמי
4 since it is burnt from without,<span class="x" onmousemove="('comment',' The coals being under it and the bread on top.');"><sup>5</sup></span> is forbidden; but if he filled i with coals,<span class="x" onmousemove="('comment',' On top.');"><sup>6</sup></span> it is permitted.
ה א"ל רבינא לרב אשי הני סכיני בפסחא היכי עבדינן להו אמר ליה לדידי חדתא קא עבדינן אמר ליה תינח מר דאפשר ליה דלא אפשר ליה מאי אמר ליה אנא כעין חדתא קאמינא קתייהו בטינא ופרזלייהו בנורא והדר מעיילנא לקתייהו ברותחין והלכתא אידי ואידי ברותחין ובכלי ראשון
5 Rabina asked R'Ashi: What does one do about the knives on Passover? - I provide [make] new ones for myself, he replied. That is well for you, who can [afford] this, said he to him, [but] what about one who cannot [afford] this? I mean like new ones, he answered: [I thrust] their handles in loam, and their blades in fire, and then I place their handles in boiling water.<span class="x" onmousemove="('comment',' This process frees them from their absorbed leaven.');"><sup>7</sup></span>
ו אמר רב הונא בריה דרב יהושע עץ פרור מגעילו ברותחין ובכלי ראשון קסבר כבולעו כך פולטו
6 But the law is: both the one and the other<span class="x" onmousemove="('comment',' Sc. the handle and the blade');"><sup>8</sup></span> [need only be put] into boiling water, and in a 'first' vessel.<span class="x" onmousemove="('comment',' A 'first' vessel means the vessel in which the water was boiled, while it is still at boiling point; a 'second' vessel is that into which the water is poured from the 'first'.');"><sup>9</sup></span> R'Huna the son of R'Joshua said: A wooden pot ladle must be purified<span class="x" onmousemove="('comment',' Hag'alah is the technical term for ridding a utensil of the forbidden matter which it has absorbed.');"><sup>10</sup></span>
ז בעו מיניה מאמימר הני מאני דקוניא מהו לאישתמושי בהו בפסחא ירוקא לא תיבעי לך דודאי אסירי כי תיבעי לך אוכמי וחיורי מאי והיכא דאית בהו קרטופני לא תיבעי לך דודאי אסירי כי תיבעי לך דשיעי מאי
7 in boiling water and in a 'first vessel. [Thus] he holds, as it absorbs, so it exudes.<span class="x" onmousemove="('comment',' I.e., the same conditions are necessary to make it exude as those whereby it absorbed. Since the ladle absorbs the leaven from a 'first' vessel, for it is used for stirring contents of the pot on the fire, it exudes only when likewise placed in a first vessel.');"><sup>11</sup></span> Meremar was asked: Glazed vessels, may they be used on Passover?
ח א"ל חזינא להו דמידייתי אלמא בלעי ואסירי והתורה העידה על כלי חרס שאינו יוצא מידי דופיו לעולם
8 About green ones there is no problem, as they are certainly forbidden;<span class="x" onmousemove="('comment',' These were made from an earth containing alum crystals and absorbed freely.');"><sup>12</sup></span> the question is, how about black ones and white ones? Again, if they have splits there is no question, as they are certainly forbidden;<span class="x" onmousemove="('comment',' The splits permitting them to absorb.');"><sup>13</sup></span>
ט ומאי שנא לענין יין נסך דדריש מרימר מאני דקוניא בין אוכמא בין חיורי ובין ירוקי שרי וכי תימא יין נסך דרבנן חמץ דאורייתא כל דתקון רבנן כעין דאורייתא תקון אמר ליה זה תשמישו על ידי חמין וזה תשמישו על ידי צונן
9 the question is, what about smooth ones? Said he to him: We see that they exude,<span class="x" onmousemove="('comment',' I.e.,they are porous.');"><sup>14</sup></span> which shows that they absorb; hence they are forbidden; and the Torah testified concerning an earthen vessel that it [the absorbed matter] never passes out from its sides.<span class="x" onmousemove="('comment',' Hence once forbidden they remain so for all time.');"><sup>15</sup></span>
י אמר רבא בר אבא אמר רב חייא בר אשי אמר שמואל כל הכלים שנשתמשו בהן חמץ בצונן משתמש בהן מצה חוץ מן בית שאור הואיל שחימוצו קשה אמר רב אשי ובית חרוסת כבית שאור שחימוצו קשה דמי
10 And what is the difference in respect of wine of nesek,<span class="x" onmousemove="('comment',' Nesek, lit., 'libation', is wine handled by a heathen. It is forbidden, because he may have dedicated it as a libation for his deity.');"><sup>16</sup></span> that Meremar lectured: Glazed vessels,<span class="x" onmousemove="('comment',' Which had contained wine of nesek.');"><sup>17</sup></span> whether black, white, or green, are permitted?<span class="x" onmousemove="('comment',' For use, in spite of the wine which they had absorbed.');"><sup>18</sup></span>
יא אמר רבא הני אגני דמחוזא הואיל ותדירי למילש בהו חמירא ומשהו בהו חמירא כבית שאור שחימוצו קשה דמי פשיטא מהו דתימא כיון דרויחא שליט בהו אוירא ולא בלעי קמ"ל:
11 And should you answer, [the interdict of] wine of nesek is [only] Rabbinical, [whereas that of] leaven is Scriptural, - surely whatever the Rabbis enacted, they enacted similar to Scriptural law? - Said he to him: This is used with hot [matter], while the other is used with cold.<span class="x" onmousemove="('comment',' And of course it has greater powers of absorption in the former case.');"><sup>19</sup></span> Raba B'Abba said in R'Hiyya B'Ashi's name in Samuel's name: All utensils which were used with leavened matter [hamez], cold, may be used with unleavened bread [mazzah], except a container of se'or, because it is strongly leaven.<span class="x" onmousemove="('comment',' And though the se'or placed therein was cold, yet it infects the vessel which in turn imparts a flavour of leaven to anything placed therein.');"><sup>20</sup></span> R'Ashi said: And a haroseth<span class="x" onmousemove="('comment',' A paste made of flour and vinegar, used as a sauce or relish.');"><sup>21</sup></span>
יב <big><strong>מתני׳</strong></big> נכרי שהלוה את ישראל על חמצו אחר הפסח מותר בהנאה וישראל שהלוה את נכרי על חמצו אחר הפסח אסור בהנאה:
12 container is like a container of se'or, because is strongly leaven. Raba said: The kneading basins of Mahuza,<span class="x" onmousemove="('comment',' V. supra 5b, p. 20, n. 5.');"><sup>22</sup></span> since leaven is continually kneaded in them and leaven is kept in them are like a container of se'or, which is strongly leaven.
יג <big><strong>גמ׳</strong></big> איתמר בעל חוב אביי אמר למפרע הוא גובה ורבא אמר מכאן ולהבא הוא גובה כל היכא דאקדיש לוה וזבין לוה כולי עלמא לא פליגי דאתי מלוה וטריף
13 That is obvious? - You might say, since they are wide, the air acts on them and they do not absorb. Therefore he informs us [otherwise]. <big><b>MISHNAH: </b></big>IF A GENTILE LENT [MONEY] TO AN ISRAELITE ON HIS LEAVEN,<span class="x" onmousemove="('comment',' The leaven being a pledge; the loan was made before Passover.');"><sup>23</sup></span> AFTER PASSOVER IT IS PERMITTED FOR USE. WHILE IF AN ISRAELITE LENT [MONEY] TO A GENTILE ON HIS LEAVEN, AFTER PASSOVER IT IS PROHIBITED FOR USE.<span class="x" onmousemove="('comment',' In both cases the leaven was seized for payment after Passover. V. infra GEMARA:');"><sup>24</sup></span> <big><b>GEMARA: </b></big>It was stated: [In the case of] a creditor, - Abaye said: He collects retrospectively;<span class="x" onmousemove="('comment',' I.e., if the creditor has to exact the pledge in repayment of the loan, the pledge is regarded as having retrospectively belonged to him from the time of the loan.');"><sup>25</sup></span> while Raba said: He collects from now and onwards.<span class="x" onmousemove="('comment',' It is regarded as having belonged to him only from the moment he actually seized it.');"><sup>26</sup></span> Now, where the debtor sanctified [the pledge] or sold [it], all agree that the creditor can come and seize it,<span class="x" onmousemove="('comment',' From the purchaser, without compensation.');"><sup>27</sup></span>
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