Pesachim 71

האוכל נבלה ביום הכפורים פטור

He who eats nebelah on the Day of Atonement is not liable [to a sin-offering].<span class="x" onmousemove="('comment',' Which eating on the Day of Atonement usually incurs, the reference being to eating in ignorance. The reason is that since it is forbidden on the score of nebelah, the interdict of the Day of Atonement cannot take effect. Thus the same applies here.');">¹</span> Rabina said, You may even say [that it agrees with] the Rabbis: [the meaning is] that the interdict which is on account of thou shalt not eat leavened bread with it' alone, thus this is excluded, for its interdict is not on account of 'thou shalt not eat leavened bread with it' alone, but also on account of 'thou shalt not eat tebel'.

רבינא אמר אפילו תימא רבנן מי שאיסורו משום בל תאכל חמץ בלבד יצא זה שאין איסורו משום בל תאכל חמץ בלבד אלא אף משום בל תאכל טבל

Is then 'alone' written?<span class="x" onmousemove="('comment',' Surely not! Scripture does not imply this at all.');">²</span> - Rather, it is clearly as R'Shesheth [stated].

מידי בלבד כתיב אלא מחוורתא כדרב ששת

Our Rabbis taught. You might think that a man can discharge his obligation with second tithe in Jerusalem; therefore it is stated, the bread of affliction ['oni],<span class="x" onmousemove="('comment',' Deut. XVI, 3. hbg vbt g t');">³</span>

ת"ר יכול יוצא אדם ידי חובתו במעשר שני בירושלים ת"ל (דברים טז, ג) לחם עוני מה שנאכל באנינות יצא זה שאינו נאכל באנינות אלא בשמחה דברי ר' יוסי הגלילי

teaching, [it must be] that which may be eaten in grief [aninuth].<span class="x" onmousemove="('comment',' Connecting 'oni () with anah () to mourn or grieve, though the former is spelled with an , while the latter is with an ,these letters often being interchangeable in Semitic languages. - Aninuth denotes the state of grief between the death of a near relative, e.g., one's father, and his burial, the bereaved person then being called an onen.');">⁴</span> thus this is excluded, which is not eaten in grief but [only] in joy:<span class="x" onmousemove="('comment',' An onen (v. preceding note) may not eat second tithe, cf. Deut. XXVI, 14:]I have not eaten thereof (sc. second tithe) in my mourning');">⁵</span>

ר' עקיבא אומר מצות מצות ריבה אם כן מה ת"ל לחם עוני פרט לעיסה שנילושה ביין ושמן ודבש

this is the view of R'Jose the Galilean. R'Akiba said: [The repetition of] 'unleavened bread', 'unleavened bread', is an extension.<span class="x" onmousemove="('comment',' V. supra ');">⁶</span>

מאי טעמא דר' עקיבא מי כתיב לחם עוני עני כתיב

If so, what is taught by 'bread of affliction' ['oni]? It excludes dough which was kneaded with wine, oil, or honey.<span class="x" onmousemove="('comment',' Which makes it into 'rich' mazzah. The phrase is now translated: bread of poverty. from 'ani () poor. hbug hbg');">⁷</span>

ור' יוסי הגלילי מי קרינן עני עוני קרינן ור' עקיבא האי דקרינן ביה עוני כדשמואל דאמר שמואל לחם עוני לחם שעונין עליו דברים הרבה

What is R'Akiba's reason? - Is then lehem [bread of] 'oni [grief] written? Surely 'ani [poverty] is written.<span class="x" onmousemove="('comment',' Though the word is read 'oni, as though spelled with a waw () , it is actually written 'ani () , without a waw.');">⁸</span>

וסבר ר"ע עיסה שנילושה ביין ושמן ודבש לא והתניא אין לשין עיסה בפסח ביין ושמן ודבש ואם לש רבן גמליאל אומר תשרף מיד וחכמים אומרים יאכל ואמר רבי עקיבא שבתי היתה אצל רבי אליעזר ורבי יהושע ולשתי להם עיסה ביין ושמן ודבש ולא אמרו לי דבר

And R'Jose the Galilean?<span class="x" onmousemove="('comment',' How does he rebut this?');">⁹</span> - Do we then read it 'ani?

ואף על פי שאין לשין מקטפין בו אתאן לתנא קמא וחכמים אומרים את שלשין בו מקטפין בו ואת שאין לשין בו אין מקטפין בו ושוין שאין לשין את העיסה בפושרין

Surely we read it 'oni. And R'Akiba? - The fact that we read it 'oni [is explained] as Samuel's [dictum].

לא קשיא הא ביום טוב ראשון הא ביום טוב שני

For Samuel said: Bread of 'oni [means] bread over which many words are recited ['onin].<span class="x" onmousemove="('comment',' A long liturgical service - called the haggadah - is read');">¹⁰</span> Yet does R'Akiba hold [that] dough which was kneaded with wine, oil, or honey is not [fit]?

כדאמר להו ר' יהושע לבניה יומא קמא לא תלושו לי בחלבא מכאן ואילך לושו לי בחלבא והתניא אין לשין את העיסה בחלב ואם לש כל הפת אסורה מפני הרגל עבירה אלא הכי קאמר יומא קמא לא תלושו לי בדובשא מכאן ואילך לושו לי בדובשא

Surely it was taught: Dough must not be kneaded on Passover with wine, oil, or honey; and if one did knead it, - R'Gamaliel said: It must be burnt immediately;<span class="x" onmousemove="('comment',' R. Gamaliel holds that it ferments too quickly, and so to prevent it from becoming leaven it must be burnt immediately. But the Sages hold that it can be baked before it is leaven.');">¹¹</span> while the Sages say: It may be eaten.

ואיבעית אימא לעולם בחלבא כדאמר רבינא כעין תורא שרי הכא נמי כעין תורא:

Now R'Akiba related: I was staying [one Passover] with R'Eliezer and R'Joshua, and I kneaded dough for them with wine, oil or honey, and they said nothing to me. And though one may not knead, yet one may smooth the surface with them, - this is according to the first Tanna.

ושוין שאין לשין את העיסה בפושרין: מאי שנא ממנחות דתנן כל המנחות נילושות בפושרין (ומשתמרין) שלא יחמצו אם אמרו בזריזין יאמרו בשאין זריזין

But the Sages maintain: With that with which one may knead, one may smooth, while with that with which one may not knead, one may not smooth. And they ail agree that dough may not be kneaded with lukewarm [water]!<span class="x" onmousemove="('comment',' This causes fermentation very quickly.');">¹²</span>

אי הכי מילתת נמי לתית אלמה אמר רבי זירא אמר רבה בר ירמיה אמר שמואל חיטין של מנחות אין לותתין אותה לישה בזריזין איתא לתיתה ליתא בזריזין

- There is no difficulty: the one refers to the first day of the Festival; the other, to the second day of the Festival.<span class="x" onmousemove="('comment',' On the night of the first day the mazzah must be 'bread of poverty', whereas this is a rich mazzah; hence it cannot be used. But on the second night any mazzah is permissible.');">¹³</span> As R'Joshua B'Levi said to his sons: For the first day<span class="x" onmousemove="('comment',' I.e., Passover night.');">¹⁴</span>

ולישה מי איתא בזריזין והכתיב (ויקרא ב, א) ויצק עליה שמן וגו' והביאה אל הכהן מקמיצה ואילך מצות כהונה לימד על יציקה ובלילה שכשירה בכל אדם

do not knead [it] for me with milk;<span class="x" onmousemove="('comment',' This too makes a 'rich' bread.');">¹⁵</span> from then onwards knead it for me with milk.

לישה נהי דבזריזין ליתא במקום זריזין איתא דאמר מר בלילה כשירה בזר חוץ לחומת עזרה פסולה לאפוקי לתיתה דאינה בזריזין ולא במקום זריזין

But it was taught: Dough must not be kneaded with milk, and if one does knead it, the whole loaf is forbidden, because it leads to sin?<span class="x" onmousemove="('comment',' One may come to eat it with meat. This refers to the whole year.');">¹⁶</span> Rather, he said this: For the first da do not knead it for me with honey; from then onwards knead [it] for me with honey.

ומאי שנא ממנחת העומר דתניא מנחת העומר לותתין אותה וצוברין אותה ציבור שאני

Alternatively I can say: After all it means with milk, [but] as Rabina said, [When made] like the eye of an ox, it is permitted;<span class="x" onmousemove="('comment',' I.e., when made very small, so that it is at once entirely eaten up, and nothing is left for later.');">¹⁷</span> so here too, [it was] like the eye of an ox.'

תנו רבנן יכול יוצא אדם ידי חובתו בבכורים תלמוד לומר (שמות יב, כ) בכל מושבותיכם תאכלו מצות מצה הנאכלת בכל מושבותיכם יצאו בכורים שאין נאכלין בכל מושבותיכם אלא בירושלים דברי רבי יוסי הגלילי

And they all agree that dough may not be kneaded with lukewarm [water]'. Why is it different from meal-offerings: for we learned: All meal-offerings<span class="x" onmousemove="('comment',' Which were offered unleavened.');">¹⁸</span>

רבי עקיבא אומר מצה ומרור מה מרור שאינו בכורים אף מצה שאינה בכורים אי מה מרור שאין במינו בכורים אף מצה שאין במינה בכורים

are kneaded with lukewarm water, and he [the official in charge] guards them that they should not become in connection with the eating of unleavened bread on the night of Passover. leaven? - If this was said of [very] careful men [priests], shall it [also] be said of those who are not careful?<span class="x" onmousemove="('comment',' This is the answer. The preparing of unleavened bread for meal-offerings was in the hands of priests, who were very careful and could be relied upon not to permit it to ferment. But unleavened bread for Passover is made in every home, and the people could not be trusted to take so much care.');">¹⁹</span> If so, let it also be permitt to wash [the grain];<span class="x" onmousemove="('comment',' I.e., to soak it slightly in water and then pound it so as to remove the bran and make a fine flour.');">²⁰</span> why did R'Zera say in the name of Rabbah B'Jeremiah in Samuel's name: The wheat for meal-offerings must not be washed? - The kneading was done by careful men, but the washing would not be done by careful men.<span class="x" onmousemove="('comment',' This was not the priest's duty.');">²¹</span> Yet must the kneading be done by careful men [priests]; surely it is written, and he shall bring it to Aaron's sons the priests: and he shall take thereof his handful.'<span class="x" onmousemove="('comment',' Lev. II, 2.');">²²</span> from the taking of the handful and onwards is the duty of the priesthood; this teaches concerning the pouring [of oil] and the mixing,<span class="x" onmousemove="('comment',' Which preceded the taking of the handful; v. ibid. 1, 2.');">²³</span> that it is valid [when done] by any man? - The kneading, granted that it is not [done] by careful men, yet it is [done] in the place of careful men.<span class="x" onmousemove="('comment',' I.e., in the Temple Court, which is frequented by priests, and these would take heed that whoever kneaded it should not permit fermentation.');">²⁴</span> For a Master said: The mixing is valid [if done] by a lay Israelite; [but if done] without the wall[s] of the Temple Court, it is invalid. Thus this excludes washing, which is not [done] by careful men nor in the place of careful men. And wherein do they [all other meal-offerings] differ from the meal-offering of the 'omer,<span class="x" onmousemove="('comment',' V. Glos.');">²⁵</span> for it was taught: The meal-offering of the 'omer is washed and heaped up?<span class="x" onmousemove="('comment',' For the water to drain off.');">²⁶</span> - A public [offering] is different.<span class="x" onmousemove="('comment',' This was a public offering, and everything in connection with it, right from the harvesting of the grain, was done under competent guidance and vigilance.');">²⁷</span> Our Rabbis taught: You might think that a man discharges his duty with first fruits,<span class="x" onmousemove="('comment',' E.g., a priest to whom an Israelite brought the first fruits of his wheat harvest.');">²⁸</span> therefore it is stated, in all your habitations shall ye eat unleavened bread,<span class="x" onmousemove="('comment',' Ex. XII, 20.');">²⁹</span> teaching, [it must be] unleavened bread which is eaten in all your habitations, thus excluding first fruits, which may not be eaten in all your habitations save in Jerusalem [alone]: this is the view of R'Jose the Galilean. R'Akiba said: Unleavened bread and bitter herbs [are assimilated]:<span class="x" onmousemove="('comment',' Num. IX, 11: they shall eat it with unleavened bread and bitter herbs.');">³⁰</span> just as bitter herbs which are not first fruits [are required],<span class="x" onmousemove="('comment',' For only the seven species enumerated in Deut. VIII, 8, ('a land of wheat and barley, and vines and fig trees and pomegranates; a land of oil olive and honey') are subject to the law of first fruits.');">³¹</span> so unleavened bread which is not first fruits [must be eaten]. If so, just as bitter herbs of a species not subject to first fruits [are required], so unleavened bread species [of grain] not subject to first fruits [is meant],