Pesachim 78

ערוגה שהיא ששה על ששה טפחים זורעין בתוכה חמשה זרעונין ארבע על ארבע רוחות הערוגה ואחת באמצע מהו דתימא הני מילי בזרעין אבל בירקות לא קמ"ל

A garden-bed which is six handbreadths square, may be sown with five species of seeds, four on the four sides of the bed and one in the middle!<span class="x" onmousemove="('comment',' V. Shab. ');">¹</span> - You might say that this applies only to seeds [cereals]. but not to vegetables;<span class="x" onmousemove="('comment',' Because they draw their sustenance more vigorously, hence from a wider area.');">²</span>

למימרא דירקות אלימא מזרעים והתנן כל מיני זרעים אין זורעין בערוגה אחת כל מיני ירקות זורעין בערוגה אחת מהו דתימא הני מרור מין זרעים נינהו קמ"ל

therefore he<span class="x" onmousemove="('comment',' Rab.');">³</span> informs us [otherwise]. Shall we [then] say that vegetables are stronger than seeds?<span class="x" onmousemove="('comment',' In drawing from the ground.');">⁴</span>

זרעים סלקא דעתך והא תנן ירקות ותני בר קפרא ירקות ותני דבי שמואל ירקות חזרת איצטריכא ליה ס"ד אמינא הואיל וסופה להקשות ניתיב לה רווחא טפי

But surely we learned: All Species of seeds may not be sown in one garden-bed [together]. [yet] all species of vegetables [herbs] may be sown in one seed-bed?<span class="x" onmousemove="('comment',' Cereal seeds must not be sown within this area, and the statement that five species of seeds may be sown in a plot six handbreadths square applies to vegetables (herbs) only.');">⁵</span> - You might say, This maror<span class="x" onmousemove="('comment',' I.e., the species enumerated supra in our Mishnah and GEMARA:');">⁶</span>

לאו א"ר יוסי בר' חנינא קלח של כרוב שהוקשה מרחיבין לו בית רובע אלמא כיון דסופו להקשות יהבינן ליה רווחא טפי ה"נ ניתיב לה רווחא טפי קמ"ל:

is a species of seed [cereal]; hence he informs us [that it is not so].<span class="x" onmousemove="('comment',' This answer abandons the previous answer. Seeds (cereals) in fact require more space, for their drawing power is greater, and Rab informs us that maror belongs to the species of herbs, not seeds, and therefore the more lenient law applies to them.');">⁷</span> [You say].' Seeds'! - Can you think so! But surely we learned, HERBS; and Bar Kappara [also] taught.'

יוצאין בהן בין לחין בין יבשין כו': א"ר חסדא לא שנו אלא בקלח אבל בעלין לחין אין יבשין לא

Herbs'; and the School of Samuel [also] taught 'Herbs'?<span class="x" onmousemove="('comment',' All these authorities describe maror as herbs; how then could it be assumed that maror belongs to the class of cereals?');">⁸</span> - He needs [to state it about] lettuce:<span class="x" onmousemove="('comment',' The last reply to the question, 'What does Rab add', being untenable, another answer is offered.');">⁹</span> I might argue.

והא מדקתני סיפא בקלח שלהן מכלל דרישא עלין פרושי קא מפרש כי קתני בין לחין בין יבשין אקלח

since it is destined to harden,<span class="x" onmousemove="('comment',' Its stalk becomes hard and thick.');">¹⁰</span> we must allow it more space. [For] did not R'Jose B'R'Hanina say: If the cabbage stalk hardens, more room is given to it [up to] a beth roba'?<span class="x" onmousemove="('comment',' A piece of ground of the capacity of one roba' (quarter of a kab) of seed.');">¹¹</span>

מיתיבי יוצאין בהן ובקלח שלהן בין לחין בין יבשין דברי ר' מאיר וחכ"א לחין יוצאין בהן יבשין אין יוצאין בהן ושוין שיוצאין בהן כמושין אבל לא כבושין ולא שלוקין ולא מבושלין

This proves that since it is destined to harden, we allow it more space: so here too we should give it more space. Hence he<span class="x" onmousemove="('comment',' Rab.');">¹²</span> informs us [otherwise].

כללו של דבר כל שיש בו טעם מרור יוצאין בו וכל שאין בו טעם מרור אין יוצאין בו תרגומא אקלח ת"ר אין יוצאין בהן כמושין משום ר"א בר' צדוק אמרו יוצאין בהן כמושין

THE LAW IS COMPLIED WITH BY [EATING THEM] BOTH MOIST [FRESH] OR DRY etc. R'Hisda said: They learned this only of the stalk; but in the case of the leaves, only moist [fresh] ones, but not dry ones. But since a later clause states, WITH THEIR STALK, it follows that the first clause [refers to] leaves? [That clause] indeed gives an explanation: when does he [the Tanna] teach, BOTH MOIST AND DRY?

בעי רמי בר חמא מהו שיצא אדם ידי חובתו במרור של מעשר שני בירושלים אליבא דר' עקיבא לא תיבעי לך השתא במצה דאורייתא נפיק במרור דרבנן מיבעי'

In reference to the stalk. An objection is raised: One can discharge [the obligation] with them and their stalks, both moist and dry: this is R'Meir's view. But the Sages maintain: One can discharge [the obligation] with moist [fresh] ones, but one cannot discharge [the obligation] with dry ones.

כי תיבעי לך אליבא דר' יוסי הגלילי מאי במצה דאורייתא הוא דלא נפיק אבל מרור דרבנן נפיק

And they agree that one can discharge [the obligation] with them [when] withered,<span class="x" onmousemove="('comment',' This is not the same as dry.');">¹³</span> but not [when] preserved. stewed or boiled.

או דילמא כל דתקינו רבנן כעין דאורייתא תקון אמר רבא מסתברא מצה ומרור:

This is the general principle of the matter: Whatever has the taste of maror, one can discharge the obligation with it; but whatever does not possess the taste of maror, one cannot discharge the obligation with it!<span class="x" onmousemove="('comment',' Here too R. Meir seems to state that both the herbs themselves (i.e.. the leaves) and the stalks may be fresh or dry. And the Mishnah too evidently agrees with R. Meir, since the Rabbis maintain that dried herbs cannot be eaten.');">¹⁴</span> - Explain it<span class="x" onmousemove="('comment',' The statement permitting its use dried.');">¹⁵</span> [as referring] to the stalk.

<big><strong>מתני׳</strong></big> אין שורין את המורסן לתרנגולים אבל חולטין האשה לא תשרה את המורסן שתוליך בידה למרחץ אבל שפה היא בבשרה יבש לא ילעוס אדם חיטין ויניח על מכתו מפני שהן מחמיצות:

Our Rabbis taught: One cannot discharge [the obligation] with them [when] withered. In the name of R'Eleazar B'R'Zadok it was said: One can discharge [the obligation] with them [when] withered. Rami B'Hama asked: How about a man discharging his obligation with second tithe maror in Jerusalem?

<big><strong>גמ׳</strong></big> תנו רבנן אלו דברים שאין באין לידי חימוץ האפוי והמבושל וחלוט שחלטו ברותחין מבושל אדמבשל ליה מחמע אמר רב פפא האפוי שבישלו קאמר

On R'Akiba's view,<span class="x" onmousemove="('comment',' v. supra 36a.');">¹⁶</span> there is no question: seeing that he discharges his obligation [there with] in the case unleavened bread, [the tithing of] which is [enjoined] by Scripture. need you ask about maror, which is [only] Rabbinical.<span class="x" onmousemove="('comment',' By scriptural law vegetables need not be tithed at all; hence Biblically speaking this maror is not second tithe.');">¹⁷</span>

תניא רבי יוסי ברבי יהודה אומר קמח שנפל לתוכו דלף אפילו כל היום כולו אינו בא לידי חימוץ אמר רב פפא והוא דעביד טיף להדי טיף

The question arises on the view of R'Jose the Galilean. What then? Is it only with unleavened bread, which is [tithed] by Scriptural law, that he cannot discharge his obligation, but with maror, which is [tithed] by Rabbinical law [only], he discharges his obligation; or perhaps whatever [measure] the Rabbis enacted, they enacted it similar to a Scriptural law?<span class="x" onmousemove="('comment',' So that maror is the same as unleavened bread.');">¹⁸</span>

אמרי דבי ר' שילא ותיקא שרי והתניא ותיקא אסור לא קשיא הא דעבדיה במישחא ומילחא הא דעבדיה במיא ומילחא

Said Raba: It is logical [that] unleavened bread and maror [are assimilated].<span class="x" onmousemove="('comment',' v. supra p. 182, n. 6.');">¹⁹</span> <big><b>MISHNAH: </b></big>ONE MAY NOT SOAK BRAN FOR FOWLS, BUT ONE MAY SCALD IT. A WOMAN MAY NOT SOAK BRAN TO TAKE WITH HER<span class="x" onmousemove="('comment',' Lit., 'in her hand'.');">²⁰</span>

אמר מר זוטרא לא לימחי איניש קדרא בקמחא דאבישנא דילמא לא בשיל שפיר ואתי לידי חימוץ אמר רב יוסף לא ליחלוט איניש

TO THE BATHS,<span class="x" onmousemove="('comment',' A bran paste was used as a depilatory or cosmetic.');">²¹</span> BUT SHE MAY RUB IT ON HER SKIN. AND A MAN MAY NOT CHEW WHEAT AND PLACE IT ON HIS WOUND, BECAUSE IT TURNS LEAVEN. <big><b>GEMARA: </b></big>Our Rabbis taught: These are the things which cannot come to fermentation: That which is baked,<span class="x" onmousemove="('comment',' Once unleavened bread is baked it can never turn leaven.');">²²</span> boiled, and that which is scalded, having been scalded in boiling water.' That which is boiled'? But while it is being boiled it turns leaven! - Said R'Papa: He means: baked [mazzah] which was [then] boiled. It was taught. R'Jose B'R'Judah said: Flour into which there fell a dripping [of water]. even all day, does not come to fermentation.<span class="x" onmousemove="('comment',' The incessant dripping prevents fermentation.');">²³</span> Said R'Papa: Provided that it acted drop after drop.<span class="x" onmousemove="('comment',' Without an appreciable interval between them.');">²⁴</span> The School of R'Shila said: Wattika<span class="x" onmousemove="('comment',' Name of a certain pastry or tart made of flour.');">²⁵</span> is permitted. But it was taught: Wattika is forbidden? - There is no difficulty: here it is suc as is prepared with oil and salt;<span class="x" onmousemove="('comment',' Oil does not cause fermentation.');">²⁶</span> there it is prepared with water and salt.<span class="x" onmousemove="('comment',' Then it is forbidden.');">²⁷</span> Mar Zutra said: A man must not line a pot with flour of roast grain, lest it had not been properly baked<span class="x" onmousemove="('comment',' Lit., 'boiled'.');">²⁸</span> and it comes to leaven.<span class="x" onmousemove="('comment',' Though roast grain is baked, and therefore can never become leaven, yet we fear that it may not have been fully baked, and when the dish is put into the pot with the water this flour will ferment.');">²⁹</span> R'Joseph said: A man must not scald