Pesachim 72

אוציא חיטין ושעורין שיש במינן ביכורים ת"ל מצות מצות ריבה אי מצות מצות ריבה אפילו ביכורים נמי הדר ביה רע"ק

[and] I will [thus] exclude wheat and barley, which species are subject to first fruits? Hence [the repetition,] 'unleavened bread', unleavened bread',<span class="x" onmousemove="('comment',' V. supra ');">¹</span>

דתניא יכול יצא אדם ידי חובתו בביכורים ת"ל (שמות יב, כ) בכל מושבותיכם תאכלו מצות מצה הנאכלת בכל מושבות יצאו ביכורים שאינן נאכלין בכל מושבות אלא בירושלים יכול שאני מוציא אף מעשר שני תלמוד לומר מצות מצות ריבה

is stated as an extension. If [the repetition] 'unleavened bread, unleavened bread' is an extension, then even first fruits too [may be included]? - R'Akiba retracted.<span class="x" onmousemove="('comment',' From, the view that unleavened bread and bitter herbs are assimilated in this respect, and he accepts the deduction of R. Jose the Galilean.');">²</span>

ומה ראית לרבות מעשר שני ולהוציא ביכורים מרבה אני מעשר שני שיש לו היתר בכל מושבות כדר' (אליעזר) ומוציא אני ביכורים שאין להן היתר בכל מושבות

For it was taught: You might think that a man can discharge his obligation with first fruits. Therefore it is stated, 'in all your habitations shall ye eat unleavened bread', 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].

דא"ר (אליעזר) מנין למעשר שני שנטמא שפודין אותו אפי' בירושלים ת"ל (דברים יד, כד) כי לא תוכל שאתו

You might think that I exclude second tithe too,<span class="x" onmousemove="('comment',' In Jerusalem, since it may not be eaten outside Jerusalem.');">³</span> but [the repetition] 'unleavened bread', 'unleavened bread',is stated as an extension.

ואין שאת אלא אכילה שנאמר (בראשית מג, לד) וישא משאת מאת פניו

But what [reason] do you see to include second tithe and exclude first fruits? - I include second tithe because it can be permitted [to be eaten] in all habitations,<span class="x" onmousemove="('comment',' When it becomes defiled as explained below.');">⁴</span> in accordance with R'Eleazar, and I exclude first fruits, for which there is no permission in all habitations.

מאן שמעת ליה דאמר במעשר שני נפיק ביה רבי עקיבא וקממעיט להו לביכורים מבכל מושבותיכם שמע מינה הדר ביה

For R'Eleazar said: Whence do we know in the case of second tithe that became defiled, that we can redeem it even in Jerusalem? From the verse, when thou art not able se'etho [to bear it].<span class="x" onmousemove="('comment',' Deut. XIV, 24; the next verse states, then thou shalt turn it into money. ,ta');">⁵</span>

ור' יוסי הגלילי תיפוק לי' מלחם עוני מי שנאכל באוני יצא זה שאין נאכל אלא בשמחה

Now se'eth<span class="x" onmousemove="('comment',' , to bear.');">⁶</span> can only refer to eating, as it is said, And he took and sent mase'oth [messes] unto them from before him.<span class="x" onmousemove="('comment',' Gen. XLIII, 34. Thus he translates the first verse: If thou are not able to eat it - being defiled - then thou shalt turn it into money - i.e., redeem it.');">⁷</span>

סבר ליה כרבי שמעון דתניא ביכורים אסורין לאונן ור' שמעון מתיר

Now, whom do you know to maintain that he fulfils his obligation with second tithe? R'Akiba.<span class="x" onmousemove="('comment',' Supra 36a.');">⁸</span>

מאי טעמא דרבנן דכתיב (דברים יב, יז) לא תוכל לאכול בשעריך ואמר מר תרומת ידך אלו ביכורים דאיתקש ביכורים למעשר מה מעשר אסור לאונן אף ביכורים אסור לאונן

Yet he excludes first fruits through [the phrase] 'in all your habitations'.<span class="x" onmousemove="('comment',' Not by assimilating unleavened bread and bitter herbs.');">⁹</span> This proves that he retracted.

ורבי שמעון תרומה קרינהו רחמנא כתרומה מה תרומה מותרת לאונן אף ביכורים מותר לאונן

And R'Jose the Galilean, let him deduce it from [the phrase] 'the bread of affliction ['oni]', implying, th which can be eaten in grief, thus excluding this [sc. first fruits], which can be eaten only in rejoicing?<span class="x" onmousemove="('comment',' V. supra 36a. Why then does he deduce it from, 'in all your habitations'?');">¹⁰</span> - He holds as R'Simeon, For it was taught: First fruits are forbidden to an onen;<span class="x" onmousemove="('comment',' V. supra p. 166, n. 4.');">¹¹</span>

ורבי שמעון נהי דהיקיש לית ליה שמחה מיהא מיכתב כתיבא בהו דכתי' (דברים כו, יא) ושמחת בכל הטוב

but R'Simeon permits [them]. What is the reason of the Rabbis?<span class="x" onmousemove="('comment',' I.e., the first view, which forbids.');">¹²</span>

ההוא לזמן שמחה הוא דאתא דתנן מעצרת ועד החג מביא וקורא מהחג ועד חנוכה מביא ואינו קורא

- Because it is written, Thou mayest not eat within thy gates [the tithe of thy corn. nor the heave-offering of thy hand],<span class="x" onmousemove="('comment',' Deut. XII, 17.');">¹³</span>

תנו רבנן לחם עוני פרט לחלוט ולאשישה יכול לא יצא אדם ידי חובתו אלא בפת הדראה ת"ל מצות מצות ריבה ואפילו כמצות של שלמה א"כ מה ת"ל לחם עוני פרט לחלוט ולאשישה

and a Master said: 'The heave-offering of [terumoth] thy hand' means first fruits. Thus first fruits are assimilated to tithe: just as tithe is forbidden to an onen,<span class="x" onmousemove="('comment',' V. Deut. XXVI, 14.');">¹⁴</span>

ומאי משמע דהאי אשישה לישנא דחשיבותא דכתיב (שמואל ב ו, יט) ויחלק לכל העם לכל המון ישראל למאיש ועד אשה לאיש חלת לחם אחת ואשפר אחד ואשישה אחת וגו'

so are first fruits forbidden to an onen. And R'Simeon?<span class="x" onmousemove="('comment',' How does he justify his view?');">¹⁵</span>

ואמר רב חנן בר אבא אשפר אחד מששה בפר אשישה אחד מששה באיפה ופליגא דשמואל דאמר שמואל אשישה גרבא דחמרא דכתיב (הושע ג, א) ואהבי אשישי ענבים

- The Divine Law designated them 'terumah', [hence they are] like terumah: just as terumah is permitted to an onen, so are first fruits permitted to an onen. Now R'Simeon: granted that he does not accept the hekdesh,<span class="x" onmousemove="('comment',' V. Glos. I.e., even if he rejects the comparison of first fruits and tithe.');">¹⁶</span>

ת"ר אין אופין פת עבה (ביום טוב) בפסח דברי בית שמאי

yet 'rejoicing' is nevertheless written in connectio therewith, for it is written, and thou shalt rejoice in all the good etc.<span class="x" onmousemove="('comment',' Ibid. 11; this refers to first fruits. Since rejoicing is required, an onen is automatically excluded.');">¹⁷</span> ? - That comes for the time of rejoicing.<span class="x" onmousemove="('comment',' I.e., to teach that the first fruits must be brought to the priest, and the passage relative thereto, called the 'confession', recited at a time of natural rejoicing, viz., during the months of harvesting and collecting the produce from the fields.');">¹⁸</span> For we learned: From Pentecost until the Festival [of Tabernacles] he [the Israelite] brings [the first fruits] and recites [the 'confession'];<span class="x" onmousemove="('comment',' Sc. Deut. XXVI, 3-10.');">¹⁹</span> between the Festival and Hanukkah<span class="x" onmousemove="('comment',' V. Glos. It generally falls towards the end of December.');">²⁰</span> he brings [the first fruits but does not recite [the 'confession']. Our Rabbis taught: 'Bread of poverty', this excludes halut<span class="x" onmousemove="('comment',' A rich bread made of dough prepared by stirring the flour with hot water.');">²¹</span> and ashishah [pancake].<span class="x" onmousemove="('comment',' Where the dough is made compact and substantial by pressing (Jast.) .');">²²</span> You might think that a man can discharge his obligation only with coarse bread;<span class="x" onmousemove="('comment',' Which is really 'bread of poverty'.');">²³</span> therefore [the repetition] 'unleavened bread', 'unleavened bread', is stated as an extension, [intimating] even [if it is] like the unleavened bread of Solomon.<span class="x" onmousemove="('comment',' I.e., made of the finest flour.');">²⁴</span> If so, why is 'bread of poverty' stated? To exclude halut and pancakes. And where is it implied that this [word] 'ashishah' denotes something of value?<span class="x" onmousemove="('comment',' Viz., a rich food.');">²⁵</span> - Because it is written, And he dealt among all the people, even among the whole multitude of Israel, both to men and women, to every one a cake of bread, and a good piece of flesh [eshpar] and an ashishah,<span class="x" onmousemove="('comment',' II Sam. VI, 19.');">²⁶</span> whereon R'Hanan B'Abba said: 'Eshpar' means one sixth [ehad mishshishah] of a bullock [par];ashishah means [a cake made with] one sixth of an ephah [of flour].<span class="x" onmousemove="('comment',' E.V.: a cake of raisins.');">²⁷</span> Now he differs from Samuel, for Samuel said: Ashishah is a cask of wine, for it is written, and love casks of [ashishe] grapes.<span class="x" onmousemove="('comment',' Hos. III, 1; i.e., of wine. E.V.: cakes of raisins.');">²⁸</span> Our Rabbis taught: One may not bake a thick loaf on Passover: this is the view of Beth Shammai;