Pesachim 79

Chapter 79

א תרי חיטי בהדי הדדי דילמא אזלא חדא ויתבה בציריא דחברתה ולא סליק להו דיקולא דמיא מארבע רוחתא ואתי לידי חימוץ
1 two grains of wheat together, lest one becomes wedged in the cleft of the other, so that the column of water will not surround it on all<span class="x" onmousemove="('comment',' Lit., 'four'.');"><sup>1</sup></span> sides, and [thus] it will come to fermentation. And Abaye said: A man must not singe two ears of corn together.
ב ואמר אביי לא ליחרוך איניש תרי שבולי בהדי הדדי דילמא נפקי מיא מהאי ובלע אידך ואתיא לידי חימוץ אמר לי' רבא א"ה אפילו חדא נמי דילמא נפיק מהאי רישא ובלע אידך רישא אלא אמר רבא מי פירות נינהו ומי פירות אינן מחמיצין
2 lest sap [water] issue from one and the other absorb it, and [thus] it will come to fermentation. Said Raba to him: If so, [forbid] even one also, lest it [the sap] issues from one end and the other end absorbs it? No, said Raba: It is sap [water] of fruit,<span class="x" onmousemove="('comment',' I.e., produce.');"><sup>2</sup></span>
ג והדר ביה אביי מההיא דכל אגב מדלייהו לא מחמצי דאמר אביי האי חצבא דאבישנ' סחיפא שרי זקיפא אסור רבא אמר אפילו זקיפא נמי שרי מי פירות נינהו ומי פירות אינן מחמיצין
3 and sap of fruit does not cause fermentation. Now Abaye retracted from that [view], because as long as they [the grains] absorb [liquid], they do not ferment.<span class="x" onmousemove="('comment',' MS.M. reads: as long as they (the liquids) are in motion (boiling) , they do not create fermentation.');"><sup>3</sup></span> For Abaye said: The jar for roasting [ears of corn]: if it is inverted, it is permitted;<span class="x" onmousemove="('comment',' As the sap which is exuded runs out and is not re-absorbed by the other ears. - Therefore the same will hold good where he singes two ears of corn together, which on this view must be permitted. Thus he retracted from his former view.');"><sup>4</sup></span>
ד ת"ר אין לותתין שעורין בפסח ואם לתת נתבקעו אסורות לא נתבקעו מותרות
4 if upright, it is forbidden.<span class="x" onmousemove="('comment',' Because the sap is retained in the vessel.');"><sup>5</sup></span> Raba said: Even if upright it is still permitted [because] it is the sap of fruit, and sap of fruit does not cause fermentation. Our Rabbis taught: One may not wash<span class="x" onmousemove="('comment',' The verb connotes to moisten the grain before grinding.');"><sup>6</sup></span>
ה ר' יוסי אומר שורן בחומץ וחומץ צומתן אמר שמואל אין הלכה כר' יוסי
5 barley on Passover; and if one did wash [them] and they split, they are forbidden;<span class="x" onmousemove="('comment',' Because then they turn leaven very quickly.');"><sup>7</sup></span> if they did not split, they are permitted. R'Jose said: He can soak them in vinegar.
ו א"ר חסדא אמר מר עוקבא לא נתבקעו ממש אלא כל שאילו מניחן על פי חבית והן נתבקעות מאיליהן ושמואל אמר נתבקעו ממש עבד שמואל עובדא בדורא דבי בר חשו נתבקעו ממש
6 and the vinegar binds them.<span class="x" onmousemove="('comment',' Prevents fermentation.');"><sup>8</sup></span> Samuel said: The halachah is not as R'Jose. R'Hisda said in Mar 'Ukba's name: It does not mean literally split, but [if they reach] such [a condition] that if placed on the mouth of a [wine] cask they will split of themselves.
ז אמר רבה בעל נפש לא ילתות מאי איריא בעל נפש אפילו כולי עלמא נמי דהא תניא אין לותתין שעורין בפסח הכי קאמר בעל נפש אפי' חיטין דשרירי לא ילתות
7 <sup>9</sup> "&gt; But Samuel said: It means literally split. Samuel acted in the vicinity the home of Bar Hashu [on the view that] 'split' is meant literally.<span class="x" onmousemove="('comment',' And since those about which he was consulted were not actually split. he ruled that they were permitted.');"><sup>10</sup></span> Rabbah said: A conscientious man should not wash [corn].<span class="x" onmousemove="('comment',' v. p. 186, n.8.');"><sup>11</sup></span>
ח א"ל ר"נ מאן דציית ליה לאבא אכיל נהמא דעיפושא דהא בי רב הונא לתתי ובי רבא בר אבין לתתי ורבא אמר אסור ללתות
8 Why particularly a conscientious man: even any other man<span class="x" onmousemove="('comment',' Lit., 'the whole world'.');"><sup>12</sup></span> too, for surely it was taught: One may not wash barley on Passover? He says thus: He should not wash even wheat, which is hard.<span class="x" onmousemove="('comment',' And consequently is slower to ferment than barley. Others who are not so conscientious may moisten wheat, for only barley is forbidden in the Baraitha.');"><sup>13</sup></span>
ט אלא הא דתניא אין לותתין שעורין בפסח שעורין הוא דלא הא חיטי שרי לא מיבעי' קאמר לא מיבעיא חיטין כיון דאית ביה ציריא עיילי בהו מיא אבל שערי דשיעי אימא שפיר דמי קמ"ל
9 Said R'Nahman to him: He who will heed Abba<span class="x" onmousemove="('comment',' Lit., 'father'- a title of respect.');"><sup>14</sup></span> will eat mouldy bread.<span class="x" onmousemove="('comment',' I.e., unclean bread, since the wheat was not washed.');"><sup>15</sup></span> For Surely the household of R'Huna washed [it], and the household of Raba B'Abin washed [it].
י הדר אמר רבא מותר ללתות דתניא יוצאין בפת נקיה והדראה ואי אפשר נקיה בלא לתיתה
10 But Raba said: It is forbidden to wash [wheat]. But what of what was taught: You may not wash barley on Passover, [implying] barley only may not [be washed], but wheat is permitted? - He leads to a climax!<span class="x" onmousemove="('comment',' Lit., 'he states, it is unnecessary " (to="" teach="" etc.)="" "'.');"=""><sup>16</sup></span> It is unnecessary [to teach about] wheat, for since it has splits the water enters it;<span class="x" onmousemove="('comment',' And certainly causes it to ferment.');"><sup>17</sup></span>
יא איתיביה רב פפא לרבא הקמחין והסלתות של נכרים של כפרים טהורים ושל כרכין טמאין
11 but barley, which is smooth, I would say that it is allowable. Therefore he informs us [otherwise]. Subsequently Raba said: It is permitted to wash [wheat].
יב דכפרים מ"ט לאו משום דלא לתתי וקא קרי ליה סולת
12 For it was taught: One can discharge [the obligation] with fine bread and with coarse bread.<span class="x" onmousemove="('comment',' V. supra 37a.');"><sup>18</sup></span> Now fine bread is impossible without washing [the grain]. R'Papa raised an objection against Raba: [With regard to] the flours and fine meals of Gentiles, those of villages are clean, while those of towns are unclean.
יג תרגומא אקמחא בתר דנפיק אמר מ"ט לא אימא ליה מהא דאמר רבי זירא אמר רב ירמיה אמר שמואל חיטין של מנחות אין לותתין אותם וקא קרי להו סולת
13 What is the reason that those of villages [are clean]? Is not because they do not wash [the grain],<span class="x" onmousemove="('comment',' And eatables cannot become unclean unless moisture has previously been upon them.');"><sup>19</sup></span> yet he calls it 'fine meal'?<span class="x" onmousemove="('comment',' Which shows that fine bread is possible without washing.');"><sup>20</sup></span>
יד הדר אמר רבא מצוה ללתות שנאמר (שמות יב, יז) ושמרתם את המצות אי לא דבעי לתיתה שימור למאי אי שימור דלישה שימור דלישה לאו שימור הוא
14 - Explain [this<span class="x" onmousemove="('comment',' The reference to villages.');"><sup>21</sup></span> as referring to] 'flour'. After he [Raba] departed, he [R'Papa] said [to himself].
טו דאמר רב הונא בצקות של נכרים אדם ממלא כריסו מהן ובלבד שיאכל כזית מצה באחרונה באחרונה אין בראשונה לא
15 Why did I not cite him [an objection] from what R'Zera said in R'Jeremiah's name in Samuel's name: The wheat for meal offerings must not be washed; yet he calls it fine meal?<span class="x" onmousemove="('comment',' Such is prescribed in Scripture for meal-offerings, v. Lev. II, i.');"><sup>22</sup></span> Subsequently Raba said: It is obligatory to wash [the grain].<span class="x" onmousemove="('comment',' For preparing the unleavened bread.');"><sup>23</sup></span> for it is said, And ye shall guard the unleavened bread.<span class="x" onmousemove="('comment',' Ex. XII, 17.');"><sup>24</sup></span>
טז מ"ט משום דלא עבד בהו שימור ולעביד ליה שימור מאפייה ואילך אלא לאו שמע מינה שימור מעיקרא בעינן
16 Now, if not that it requires washing, for what purpose is the guarding?<span class="x" onmousemove="('comment',' For the grain cannot ferment unless there is moisture upon it.');"><sup>25</sup></span> If guarding for the kneading.<span class="x" onmousemove="('comment',' I.e., that when it is kneaded care must be taken that it does not turn leaven.');"><sup>26</sup></span> the guarding of kneading is not guarding,<span class="x" onmousemove="('comment',' This verse implies that at a certain stage of its manufacture the unleavened bread must be guarded for the express purpose of fulfilling the law prescribing the eating of unleavened bread. Hence, if a man eats on the first night of Passover only unleavened bread which was not guarded expressly for that purpose, he does not do his duty. Now Raba states that the guarding that is given to it at the stage of kneading is not considered 'guarding' in this respect.');"><sup>27</sup></span>
יז וממאי דילמא שאני התם דבעידנא דנחית לשימור לא עבד לה שימור אבל היכא דבעידנא דנחית לשימור עביד לה שימור הכי נמי דשימור דלישה הוי שימור
17 for R'Huna said: The doughs of a heathen,<span class="x" onmousemove="('comment',' Which one recognizes as not having turned leaven.');"><sup>28</sup></span> a man may fill his stomach with them,<span class="x" onmousemove="('comment',' On the first night of Passover.');"><sup>29</sup></span> providing that he eats as much as an olive of unleavened bread at the end.
יח ואפ"ה לא הדר ביה רבא דאמר להו להנהו דמהפכי כיפי כי מהפכיתו הפיכו לשום מצוה אלמא קסבר שימור מעיקרא מתחלתו ועד סופו בעינן
18 [Thus] only at the end, but not at the beginning:<span class="x" onmousemove="('comment',' I.e., the law is complied with only with this unleavened bread which he eats at the end, but not with the heathen's dough which he eats at the beginning. The unleavened bread eaten in fulfilment of the precept comes at the end of the meal with the Paschal lamb, v. infra 119b.');"><sup>30</sup></span> what is the reason? Because he had not afforded it any guarding.
יט מר בריה דרבינא
19 Then let him guard it from the baking and onwards?<span class="x" onmousemove="('comment',' I.e., from when it is prepared for baking. viz., when it is shaped, moistened and put into the oven.');"><sup>31</sup></span> Hence this surely proves that we require guarding from the beginning. Yet whence [does this follow]: perhaps it is different there, because when guarding became necessary.<span class="x" onmousemove="('comment',' Lit., 'when it entered upon (the need for) guarding'. - I.e., at the beginning of the kneading process - from the moment when water was added to the flour making fermentation possible.');"><sup>32</sup></span> he did not guard it;<span class="x" onmousemove="('comment',' Though it nevertheless remained unleavened.');"><sup>33</sup></span> but where he did guard it when guarding became necessary. it may indeed be that the guarding at the kneading is [truly] considered 'guarding'. Yet even so,<span class="x" onmousemove="('comment',' Though Raba's proof was refuted.');"><sup>34</sup></span> Raba did not retract. For he said to those who handled sheaves,<span class="x" onmousemove="('comment',' At harvest time, gathering and tying them. Lit., 'turned about'.');"><sup>35</sup></span> Handle them for the purpose of the precept.<span class="x" onmousemove="('comment',' Bear in mind that they may be used for that purpose.');"><sup>36</sup></span> This proves that he holds [that] we require guarding ab initio, from beginning to end. Mar the son of Rabina,