Pesachim 9

Chapter 9

א דהא איתקש השבתת שאור לאכילת חמץ ואכילת חמץ לאכילת מצה
1 for the putting away of leaven is assimilated to [the prohibition of] eating leavened bread,<span class="x" onmousemove="('comment',' Immediately the latter comes into force the former is obligatory.');"><sup>1</sup></span> and the eating of leavened bread to the [precept of] the eating of unleavened bread.
ב השבתת שאור לאכילת חמץ דכתיב (שמות יב, יט) שבעת ימים שאור לא ימצא בבתיכם כי כל אוכל מחמצת ונכרתה
2 The putting away of leaven [is assimilated] to [the prohibition of] the eating of leavened bread, for it is written, seven days shall there be leaven in your houses,' for whosoever eateth that which is leavened, that soul shall be cut off.<span class="x" onmousemove="('comment',' Ex. XII, 19.');"><sup>2</sup></span> And [the prohibition of] the eating of leavened bread [is likened] to the [precept of] eating unleavened bread, because it is written, Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread;<span class="x" onmousemove="('comment',' Ibid. 20. Hence from the very moment that the latter is operative the former is too, and consequently by then the leaven must already be removed.');"><sup>3</sup></span>
ג ואכילת חמץ לאכילת מצה דכתיב (שמות יב, כ) כל מחמצת לא תאכלו בכל מושבותיכם תאכלו מצות (וגו') וכתיב ביה במצה (שמות יב, יח) בערב תאכלו מצות
3 and in respect to unleavened bread it is written, at even ye shall eat unleavened bread.<span class="x" onmousemove="('comment',' Ibid. 18. Hence no verse would be necessary to show that as soon as evening commences the leaven must be put away; therefore the verse quoted supra can only refer to the fourteenth.');"><sup>4</sup></span> Yet perhaps it is to include the night of fourteenth [as the time] for removal?<span class="x" onmousemove="('comment',' Since we see that leaven is to be removed on the fourteenth, perhaps it must be done at the beginning of the fourteenth, Sc. in the evening.');"><sup>5</sup></span>
ד ואימא לרבות ליל י"ד לביעור ביום כתיב
4 - 'The day' is written. Then say [that it must be removed] from the morning?<span class="x" onmousemove="('comment',' As soon as day commences, not from midday.');"><sup>6</sup></span>
ה ואימא מצפרא אך חלק
5 - 'Ak' divides [it].<span class="x" onmousemove="('comment',' It is a general principle in Talmudic exegesis that ak and rak (only) imply limitations; thus ak divides the day, showing that the putting away takes place in the middle of the day, not at the beginning.');"><sup>7</sup></span> The School of R'Ishmael taught: We find that the fourteenth is called the first, as it is said, on the firs the fourteenth day of the month.<span class="x" onmousemove="('comment',' Ibid.');"><sup>8</sup></span>
ו דבי רבי ישמעאל תנא מצינו י"ד שנקרא ראשון שנאמר (שמות יב, יח) בראשון בארבעה עשר יום לחדש רב נחמן בר יצחק אמר ראשון דמעיקרא משמע דאמר קרא (איוב טו, ז) הראשון אדם תולד
6 R'Nahman B'Isaac said: 'The first'<span class="x" onmousemove="('comment',' In verse 18.');"><sup>9</sup></span> [rishon] means the preceding, for the Writ saith, Wast thou born, before [rishon] Adam?<span class="x" onmousemove="('comment',' Job. XV, 7 (E.V.: Art thou the first man that was born) . Hence Ex. XII, 15 is translated: yet on the preceding day - i.e., the fourteenth - ye shall put away, etc.');"><sup>10</sup></span>
ז אלא מעתה (ויקרא כג, מ) ולקחתם לכם ביום הראשון הכי נמי ראשון דמעיקרא משמע
7 If so, and ye shall take you out the first [rishon] day,<span class="x" onmousemove="('comment',' Lev. XXIII, 40.');"><sup>11</sup></span> - does 'rishon' here too mean the preceding? - There it is different, because it is written, and ye shall rejoice before the Lord your God seven days:<span class="x" onmousemove="('comment',' Lev. XXIII, 40.');"><sup>12</sup></span>
ח שאני התם דכתיב ושמחתם לפני ה' אלהיכם שבעת ימים מה שביעי שביעי לחג אף ראשון ראשון לחג
8 just as the seventh [means] the seventh of the Festival, so the first [means] the first of the Festival. [But] here too it is written, even the first day [rishon] ye shall put leaven out of your houses.
ט הכי נמי כתיב (שמות יב, טו) אך ביום הראשון תשביתו שבעת ימים מצות תאכלו אם כן נכתוב קרא ראשון הראשון למה לי שמע מינה לכדאמרן
9 Seven days shall ye eat unleavened bread?<span class="x" onmousemove="('comment',' By the same argument 'rishon' means first, not preceding. - Actually the order is reversed in Scripture.');"><sup>13</sup></span> - If so, let Scripture write 'first ['rishon']; why 'the first [ha-rishon]'?
י אי הכי התם נמי הראשון למה לי ותו התם דכתיב (ויקרא כג, לט) ביום הראשון שבתון וביום השמיני שבתון אימר ראשון דמעיקרא משמע שאני התם דאמר קרא וביום השמיני שבתון מה שמיני שמיני דחג אף ראשון ראשון דחג
10 Infer from this [that it is required] for what we have stated. If so, t too<span class="x" onmousemove="('comment',' Lev. XXIII, 40.');"><sup>12</sup></span>
יא הראשון למה לי למעוטי חולו של מועד חולו של מועד מראשון ושמיני נפקא
11 what is the purpose of 'the first' ['ha-rishon']? Moreover, when it is written there, on the first day sh be a solemn rest, and on the eighth day shall be a solemn rest,<span class="x" onmousemove="('comment',' Ibid. 39.');"><sup>14</sup></span>
יב איצטריך סד"א הואיל דכתב רחמנא וביום השמיני וי"ו מוסיף על ענין ראשון דאפילו בחולו של מועד קמ"ל
12 say that rishon implies the preceding? There it is different, because Scripture saith, 'and on the eighth day shall be a solemn rest': just as 'eighth' means the eighth of the Festival, so 'first' means [the] first of the Festival.
יג ולא לכתוב רחמנא לא וי"ו ולא ה"א ותו התם דכתיב (ויקרא כג, ז) ביום הראשון מקרא קדש יהיה לכם ראשון דמעיקרא משמע
13 [But still] what is the purpose 'the first' [ha-rishon]?<span class="x" onmousemove="('comment',' Lev. XXIII, 40.');"><sup>12</sup></span> - In order to exclude the Intermediate days of the Festival.<span class="x" onmousemove="('comment',' Lit., 'the weekday (portion) of the Festival'. It teaches that these days enjoy semi-sanctity only, and work of an urgent nature is permitted.');"><sup>15</sup></span>
יד אלא הני שלשה ראשון מיבעי ליה לכדתני דבי רבי ישמעאל דתנא דבי ר' ישמעאל בשכר שלשה ראשון זכו לשלשה ראשון להכרית זרעו של עשו לבנין בית המקדש ולשמו של משיח
14 [But the exclusion of] the Intermediate days of the Festival is derived from 'first' and 'eighth'? - It is [nevertheless] required: you might argue, since the Divine Law writes, and on the eighth day, the waw ['and'] indicates conjunction with the preceding subject, so [as to include] even the Intermediate days of the Festival too;<span class="x" onmousemove="('comment',' That work thereon is forbidden.');"><sup>16</sup></span> hence ha-rishon informs us [otherwise].
טו להכרית זרעו של עשו דכתיב (בראשית כה, כה) ויצא הראשון אדמוני כולו כאדרת שער ולבנין בית המקדש דכתיב (ירמיהו יז, יב) כסא כבוד מרום מראשון מקום מקדשנו ולשמו של משיח דכתיב (ישעיהו מא, כז) ראשון לציון הנה הנם
15 Then let Scripture write neither the waw nor the heh?<span class="x" onmousemove="('comment',' The heh is the def. art. 'the' (ha) . According to the present argument the heh (ha) merely neutralizes the possible teaching of the waw: then both should be omitted.');"><sup>17</sup></span> Moreover, when it is written there, In the first day [ha-rishon] ye shall have an holy convocation,<span class="x" onmousemove="('comment',' Ibid. 7; the reference is to Passover.');"><sup>18</sup></span>
טז רבא אמר מהכא (שמות לד, כה) לא תשחט על חמץ דם זבחי לא תשחט הפסח ועדיין חמץ קיים
16 does 'rishon' mean the preceding?<span class="x" onmousemove="('comment',' Surely not.');"><sup>19</sup></span> Rather, these three [instances of] 'rishon' ['first'] are necessary for what the School of R'Ishmael taught.
יז ואימא כל חד וחד כי שחיט זמן שחיטה אמר רחמנא
17 Fo the School of R'Ishmael taught: As a reward for [the observance of] the three 'firsts'<span class="x" onmousemove="('comment',' The 'first' of Passover, the 'first' of Tabernacles, and the taking of the four species (v. 40) on the 'first' day of Tabernacles.');"><sup>20</sup></span> they [Israel] merited three firsts:<span class="x" onmousemove="('comment',' Three things in connection with which 'first' is written.');"><sup>21</sup></span>
יח תניא נמי הכי אך ביום הראשון תשביתו שאור מבתיכם מערב יום טוב או אינו אלא ביום טוב עצמו ת"ל לא תשחט על חמץ דם זבחי לא תשחט את הפסח ועדיין חמץ קיים דברי רבי ישמעאל
18 to destroy<span class="x" onmousemove="('comment',' Lit., 'cut off'.');"><sup>22</sup></span> the seed of Esau; the building of the Temple; and the name of the Messiah.'
יט רבי עקיבא אומר אינו צריך הרי הוא אומר (שמות יב, טו) אך ביום הראשון תשביתו שאור מבתיכם וכתיב כל מלאכה לא (תעשו) ומצינו להבערה שהיא אב מלאכה
19 To destroy the seed of Esau,' of whom it is written, And the first came forth red, all over like an hairy garment;<span class="x" onmousemove="('comment',' Gen. XXV, 25.');"><sup>23</sup></span> and 'the building of the Temple', whereof it is written, A glorious throne, set on high from the first<span class="x" onmousemove="('comment',' E.V. beginning.');"><sup>24</sup></span>
כ רבי יוסי אומר אינו צריך הרי הוא אומר אך ביום הראשון תשביתו שאור מבתיכם מערב יום טוב או אינו אלא בי"ט תלמוד לומר אך חלק ואי ביום טוב עצמו מי שרי הא איתקש השבתת שאור לאכילת חמץ ואכילת חמץ לאכילת מצה אמר רבא
20 is the place of our sanctuary;<span class="x" onmousemove="('comment',' Jer. XVII, 12.');"><sup>25</sup></span> 'and the name of Messiah,' for it is written, First unto Zion, behold, behold them.<span class="x" onmousemove="('comment',' Isa. XLI, 27.');"><sup>26</sup></span> Raba said, [It<span class="x" onmousemove="('comment',' Sc. that leaven is forbidden from midday on the fourteenth.');"><sup>27</sup></span> is deduced] from here: Thou shalt not offer the blood of my sacrifice with leavened bread:<span class="x" onmousemove="('comment',' Ex. XXXIV, 25.');"><sup>28</sup></span> [that means,] thou shalt not kill the passover sacrifice while leavened bread is still in existence.<span class="x" onmousemove="('comment',' And since the sacrificing commences immediately after noon, it follows that the leaven must already be removed by then.');"><sup>29</sup></span> Then perhaps each person [must remove his leaven] when he kills [his sacrifice]?<span class="x" onmousemove="('comment',' Thus if he kills it at 4 p.m., leaven is permitted to him until that hour.');"><sup>30</sup></span> Scripture meant the time for killing.<span class="x" onmousemove="('comment',' When it is time to kill the sacrifice there must be no leaven in the house, as it is inconceivable that there should be no fixed hour applicable to all.');"><sup>31</sup></span> It was taught likewise: '[Even] the first day ye shall put away leaven out of your houses': [this means] on the eve of the Festival. Yet perhaps that is not so, but [rather] on the Festival itself? - Therefore it is stat 'thou shalt not offer the blood of thy sacrifice with leavened bread,' [i.e.,] thou shalt not kill the Passover sacrifice while leavened bread still exists [in thy, house]: that is R'Ishmael's view. R'Akiba said, That is unnecessary: lo, it is said, 'Even the first day ye shall put away leaven out of your houses', and it is written no manner of work shall be done in them;<span class="x" onmousemove="('comment',' Ibid. XII, 16.');"><sup>32</sup></span> while we find that kindling is a principal labour.<span class="x" onmousemove="('comment',' Forbidden on the Sabbath, and likewise on Festivals, save when required for the preparation of food. The leaven was burnt.');"><sup>33</sup></span> R'Jose said, It is unnecessary: lo, it is said, 'Even [ak] on the first day ye shall put away leaven out of your houses': [th means,] from the eve of the Festival. Or perhaps it is not so, but rather on the Festival? Therefore is stated, 'Ak', which serves to divide;<span class="x" onmousemove="('comment',' V. Supra p. 15, n. 8.');"><sup>34</sup></span> hence if [it means] on the Festival itself, can [part of it] be permitted? Sure the putting away of leaven is likened to [the prohibition of] eating leavened bread, while the prohibition of eating leavened bread is likened to [the duty of] eating unleavened bread.<span class="x" onmousemove="('comment',' Supra.');"><sup>35</sup></span> Said Raba:
Previous ChapterNext Chapter