Pesachim 83

רבי יהודה היא דתניא (ויקרא כב, כג) שור ושה שרוע וקלוט נדבה תעשה אותו אותו אתה מתפיס לבדק הבית ואי אתה מתפיס תמימים לבדק הבית מכאן אמרו כל המתפיס תמימים לבדק הבית עובר בעשה

is Rabbi. For it was taught: Either a bullock or a lamb that hath anything superfluous or lacking in its parts, that mayest thou offer for a freewill-offering; [but for a vow it shall not be accepted]:<span class="x" onmousemove="('comment',' Lev. XXII, 23.');">¹</span>

אין לי אלא בעשה בלא תעשה מנין ת"ל (ויקרא כב, א) וידבר ה' אל משה לאמר לימד על כל הפרשה כולה שיהא בלא תעשה דברי רבי יהודה

that thou mayest dedicate<span class="x" onmousemove="('comment',' Lit., 'cause to be seized' with sanctity.');">²</span> for the Temple repair,<span class="x" onmousemove="('comment',' I.e., it must be redeemed and the redemption money devoted to the general needs of the Temple, as apart from sacrifices.');">³</span>

אמר לו רבי לבר קפרא מאי משמע

but thou mayest not dedicate unblemished [animals] for the Temple repair.<span class="x" onmousemove="('comment',' Since they are fit for the higher sanctity of sacrifices.');">⁴</span> Hence it was said, Whoever dedicates unblemished [animals] for the Temple repair transgresses an affirmative precept - I only know [that he transgresses] an affirmative precept: whence do we know [that he transgresses also] a negative injunction?

אמר לו דכתיב לאמר לא נאמר בדברים

Because it is stated, And the Lord spake unto Moses, saying [lemor]:<span class="x" onmousemove="('comment',' Ibid. I.');">⁵</span> this teaches concerning the whole section that it is subject to a negative injunction: this is R'Juda view.<span class="x" onmousemove="('comment',' Ex. XII, 8, which');">⁶</span>

בי רב אמרי לאמר לאו אמור:

Rabbi asked Bar Kappara: How does that imply it? Said he to him, Because it is written, 'lemor': a 'not' ['lo'] was stated in [these] matters.<span class="x" onmousemove="('comment',' 'Lemor' is treated as contraction of 'lo amur'. I.e., the laws contained in this section are subject to the admonition, 'do not violate them'.');">⁷</span>

מי תשמישו של נחתום וכו': תני חדא שופכין במקום מדרון ואין שופכין במקום האישבורן ותניא אידך שופכין במקום האישבורן

The School of Rab interpreted: Lemor, a negative injunction [law] was stated. THE WATER USED BY A BAKER etc. One [Baraitha] taught: You must pour [it] out on a slope.

לא קשיא הא דנפישי דקוו הא דלא נפישי דלא קוו

but you may not pour [it] out on broken [ground].<span class="x" onmousemove="('comment',' Rashi: Broken ground contains shallows and cavities where the water will gather. Instead of soaking in, and will thereby cause fermentation. Jast.: the place where water poured out would remain stagnant.');">⁸</span> While another [Baraitha] taught: You may pour [it] out on broken ground? - There is no difficulty: here it means that it [the water] is abundant, so that it collects;<span class="x" onmousemove="('comment',' Hence it may not be poured out there.');">⁹</span>

אמר רב יהודה אשה לא תלוש אלא במים שלנו

there it means that it is not abundant, so that it does not collect. Rab Judah said: A woman must knead [unleavened bread] only with water which was kept overnight.<span class="x" onmousemove="('comment',' Because in Nisan the water in the wells is warm (v. infra 94b) . which hastens fermentation. Therefore it must be drawn the evening before it is required, so that it can cool off.');">¹⁰</span>

דרשה רב מתנה בפפוניא למחר אייתו כולי עלמא חצבייהו ואתו לגביה ואמרו ליה הב לן מיא אמר להו אנא במיא דביתו אמרי

R'Mattenah taught this [in a public lecture] at Papunia.<span class="x" onmousemove="('comment',' A town between Bagdad and Pumbeditha, and included in the juridical district of the latter. Obermeyer, Landschaft, p. 242. - He lectured in Hebrew, using the actual words 'mayim shelanu', which may also mean, water belonging to us. - This suggests that Hebrew was sufficiently well known by the masses to make public lectures in that language possible.');">¹¹</span> On the morrow all took their pitchers and repaired to him and demanded of him, 'Give us water'.

דרש רבא אשה לא תלוש בחמה ולא בחמי חמה ולא במים הגרופין מן המולייר ולא תגביה ידה מן התנור עד שתגמור את כל הפת (וצריך) שני כלים אחד שמקטפת בו ואחד שמצננת בו את ידיה

Said he to them, 'I meant with water which has been kept overnight'. Raba lectured: A woman may not knead in the sun, nor with water heated by the sun, nor with water collected<span class="x" onmousemove="('comment',' Lit., 'swept out'.');">¹²</span>

איבעיא להו עברה ולשה מהו מר זוטרא אמר מותר רב אשי אמר אסור

from the caldron;<span class="x" onmousemove="('comment',' The last-named is generally warm, and heat hastens fermentation.');">¹³</span> and she must not remove her hand from the oven until she has finished all the bread;<span class="x" onmousemove="('comment',' I.e., she must work on the dough all the time until it is baked.');">¹⁴</span>

אמר מר זוטרא מנא אמינא לה דתניא אין לותתין השעורין בפסח ואם לתת נתבקעו אסורים לא נתבקעו מותרין

and she requires two vessels, one with which she moistens [the dough], and the other wherein she cools her hands.<span class="x" onmousemove="('comment',' Her hands too, if heated, induce fermentation.');">¹⁵</span> is now being discussed, has likewise the same superscription in v.

ורב אשי אמר אטו כולהו חדא מחיתא מחיתינהו היכא דאיתמר איתמר והיכא דלא איתמר לא איתמר:

I, q. v.

<br><br><big><strong>הדרן עלך כל שעה</strong></big><br><br>

The scholars asked: What if she transgressed and kneaded [in warm water]? Mar Zutra said: [The bread] is permitted; R'Ashi said: It is forbidden - Mar Zutra said, Whence do I know<span class="x" onmousemove="('comment',' Lit., 'says'.');">¹⁶</span>

מתני׳ <big><strong>ואלו</strong></big> עוברין בפסח כותח הבבלי ושכר המדי וחומץ האדומי וזיתום המצרי וזומן של צבעים ועמילן של טבחים וקולן של סופרים

it? -Because it was taught: One may not wash barley on Passover; and if one did wash [them], if they split they are forbidden; if they did not split, they are permitted.<span class="x" onmousemove="('comment',' V. Supra 40a. Thus though it may not be done in the first place, if done it is permitted as long as there are no signs of leavening, and the same applies here.');">¹⁷</span> But R'Ashi says: Will you weave all these things in one web?<span class="x" onmousemove="('comment',' You surely cannot bring all cases into one category.');">¹⁸</span>

ר"א אומר אף תכשיטי נשים

Where it was stated,<span class="x" onmousemove="('comment',' That it is permitted if done.');">¹⁹</span> it was stated; and where It was not stated, it was not stated.

זה הכלל כל שהוא ממין דגן הרי זה עובר בפסח הרי אלו באזהרה ואין בהן משום כרת:

<big><b>MISHNAH: </b></big>NOW THE FOLLOWING [THINGS] MUST BE REMOVED<span class="x" onmousemove="('comment',' I.e., they must not be used; lit., 'they must pass away' (R. Tam. and Jast.) . Rashi: (On account of) the following things you transgress the injunctions, (leaven) 'shall not be seen' and (leaven) 'shall not be found' (in the house) .');">²⁰</span> ON PASSOVER: BABYLONIAN KUTAH,<span class="x" onmousemove="('comment',' V. supra p. 95, nn. 7 and 8.');">²¹</span>

<big><strong>גמ׳</strong></big> ת"ר שלשה דברים נאמרים בכותח הבבלי מטמטם את הלב ומסמא את העינים ומכחיש את הגוף

MEDIAN BEER, IDUMEAN VINEGAR, EGYPTIAN ZITHOM,<span class="x" onmousemove="('comment',' A kind of beer.');">²²</span> THE DYER'S BROTH,<span class="x" onmousemove="('comment',' Made of bran, to keep the dye fast.');">²³</span>

מטמטם את הלב משום נסיובי דחלבא ומסמא את העינים משום מילחא ומכחיש את הגוף משום קומניתא דאומא

COOK'S DOUGH,<span class="x" onmousemove="('comment',' Which is placed over the pot to absorb the froth.');">²⁴</span> AND THE SCRIBES' PASTE.<span class="x" onmousemove="('comment',' With which they paste strips of parchment etc. together. All these are forbidden because they contain the product of cereals which turn leaven.');">²⁵</span>

ת"ר ג' דברים מרבין הזבל וכופפין את הקומה ונוטלין אחד מחמש מאות ממאור עיניו של אדם אלו הן פת קיבר ושכר חדש וירק חי

R'ELIEZER SAID: WOMEN'S ORNAMENTS TOO.<span class="x" onmousemove="('comment',' This is explained in the GEMARA:');">²⁶</span> THIS IS THE GENERAL, RULE: WHATEVER IS OF<span class="x" onmousemove="('comment',' I.e., contains.');">²⁷</span>

ת"ר שלשה דברים ממעטין את הזבל וזוקפין את הקומה ומאירין את העינים אלו הן פת נקייה בשר שמן ויין ישן פת נקייה

THE SPECIES OF CORN<span class="x" onmousemove="('comment',' As enumerated in the Mishnah supra 35a.');">²⁸</span> MUST BE REMOVED ON PASSOVER'THESE ARE SUBJECT TO A WARNING',<span class="x" onmousemove="('comment',' This is a technical term, denoting a negative injunction, the violation of which is punished by flagellation.');">²⁹</span> BUT THEY DO NOT INVOLVE KARETH. <big><b>GEMARA: </b></big>Our Rabbis taught: Three things were said of Babylonian kutah: it closes up the heart,<span class="x" onmousemove="('comment',' Probably, makes its action sluggish.');">³⁰</span> blinds the eyes, and emaciates the body. It closes up the heart, on account of the whey of milk; and it blinds the eyes, on account of the salt; and it emaciates the body, on account of the stale crusts.<span class="x" onmousemove="('comment',' Jast.: the decay of the flour-substance.');">³¹</span> Our Rabbis taught: Three things increase one's motion, bend the stature, and take away a five hundredth part of a man's eyesight. They are these: Coarse black bread, new beer, and raw vegetables. Our Rabbis taught: Three things decrease one's motion, straighten the stature, and give light to the eyes. These are they: White<span class="x" onmousemove="('comment',' Lit., 'clean'.');">³²</span> bread, fat meat, and old wine. White bread,