Talmud su Esodo 12:14

⁶¹Most of this text belongs to Pesahim 1:4. The scribe of the Leiden ms., after the text translated here in the first 5 paragraphs, wrote: “one continues in Sanhedrin until ˋthe sun never starts setting’.” The corrector who prepared the ms. for the Venice printer added the omitted portion; his text differs from the one given here by both an addition and a lacuna. It is impossible to decide whether the corrector’s Pesahim text is copied from a different ms. or represents the corrector’s emendations of the Sanhedrin text. In neither text is the use of references “here” and “there” (either Pesaḥim or Sanhedrin) completely consistent. Rebbi Meïr says, from noontime on it is from their words; Rebbi Jehudah says, from noontime on it is biblical⁶²The main topic of the following section is the prohibition of leavened matter on Passover. It is agreed by everybody that leavened matter must be disposed of by noontime (the end of the sixth hour) of the 14^th of Nisan. In Mishnah Pesahim 1:4, R. Meïr states that “one eats [leavened bread] during all of the fifth hour (between 10 and 11 am local time) and burns the remainder at the start of the sixth hour (shortly after 11 am). R. Jehudah says, one eats during the entire fourth hour (9 to 10 am local time), one suspends leavened matter during the fifth hour and burns the remainder at the start of the sixth. (“Suspending” means that eating leavened matter is forbidden but usufruct is permitted.)
The anonymous majority in Sanhedrin 5:3 is presumed to represent R. Meïr’s opinion. The question now remains whether the disagreement between R. Meïr and R. Jehudah in Sanhedrin is the same as in Pesahim or not.. What is Rebbi Meïr’s reason? Only on the first day⁶³Ex. 12:15: Seven days you shall eat mazzot; only on the first day you shall eliminate sour dough from your houses … אַךְ might also be translated as “certainly”., that is the fifteenth⁶⁴Ex. 12:14 states: This day shall be a remembrance for you; you shall keep it as a holiday of pilgrimage for the Eternal … Num. 28:15–16 require that the 14^th of Nisan be pesah for the Eternal; starting from the 15^th for seven days it is the holiday of mazzot. Since pesaḥ (i. e., the day of the slaughter of the pesah sacrifice) is connected inextricably with the holiday of mazzot, the reference in v. 14 to the “first day” is intrinsically ambiguous, whether it refer to pesaḥ or to the holiday.. I could think at nightfall; the verse says only, to separate⁶⁵A similar argument is in the Babli, Pesaḥim 4b, Mekhilta dR. Ismael (ed. Horovitz-Rabin p. 28), Mekhilta dR. Simeon b. Ioḥai (ed. Epstein-Melamed p. 17).. How is this? Give it one hour before sundown⁶⁶I. e., the only biblical requirement is that all leavened matter be completely disposed of before the holiday at sundown.. What is Rebbi Jehudah’s reason? Only on the first day⁶³Ex. 12:15: Seven days you shall eat mazzot; only on the first day you shall eliminate sour dough from your houses … אַךְ might also be translated as “certainly”., that is the fourteenth. I could think the entire day; the verse says only, to separate. Half for leavened matter, half for mazzah. Rebbi Meïr’s argument seems inverted. There, he said only to add; here he said only to diminish⁶⁷It seems that this refers to Ex. 12:16: … no work shall be done[on the holidays], only what may be eaten by any soul,it alone may be made by you. Everybody agrees that food may be prepared on a holiday. According to R. Meïr (i. e., the anonymous opinion in Mishnah Megillah 1:8) only food may be prepared, not preparations necessary for the preparation of food. According to R. Jehudah (Megillah 1:8), anything that in the end leads to preparation of food is permitted on a holiday. R. Meïr reads only as a restriction in v. 16 and as an addition in v. 15!. Rebbi Samuel bar Eudaimon said, he diminished, lest it be for⁶⁸Read with the Pesahim text בחמץ instead of מחמץ. The extension of a prohibition parallels the restriction of a permission. leavened matter. Rebbi Meïr said, do not eat leavened matter with it⁶⁹Deut. 16:3, referring to the pesah sacrifice which is slaughtered on the afternoon of the 14^th and eaten in the night of the 15^th., while it is eaten. Rebbi Jehudah said, do not eat leavened matter with it, while it is prepared⁷⁰In the afternoon of the 14^th. This supports R. Jehudah’s contention that leavened matter is biblically forbidden in the afternoon of the 14^th; Sifry Deut. 130..

HALAKHAH: “Rebbi Meïr says, one eats all during the fifth [hour],” etc. ¹⁰⁹The text is copied from Sanhedrin 5:3 where in general it is agreed that in a criminal case where it is necessary to determine the time of an alleged crime a difference of two hours in the testimony of different witnesses invalidates the testimonies; R. Jehudah applies this also to noontime but the anonymous Tanna (supposed to be R. Meïr) disagrees and allows discrepancies up to two hours in this case.
The scribe of the Leiden ms., after the text translated here in the first 5 sentences, wrote: “one repeats from Sanhedrin until the sun never starts setting’.” The corrector who prepared the ms. for the Venice printer added the omitted portion; his text differs from Sanhedrin by both an addition and a lacuna. It is impossible to decide whether the corrector’s text be copied from a different ms. or represents the corrector’s emendations of the Sanhedrin text. In neither text is the use of references “here” and “there” (either Pesaḥim or Sanhedrin) completely consistent. Rebbi Meïr says, from noontime on it¹¹⁰The prohibition of leavened matter on Passover Eve. is from their words; Rebbi Jehudah says, from noontime on it is biblical. What is Rebbi Meïr’s reason? Only on the first day¹¹¹Ex. 12:15: Seven days you shall eat maẓzot; only on the first day you shall eliminate sour dough from your houses … אַךְ might also be translated as “certainly”., that is the fifteenth¹¹²Ex. 12:14 states: This day shall be a remembrance for you; you shall keep it as a holiday of pilgrimage for the Eternal … Num. 28:15–16 require that the 14^th of Nisan be pesaḥ for the Eternal; starting from the 15^th for seven days it is the holiday of mazzot. Since pesaḥ (i. e., the day of the slaughter of the pesaḥ sacrifice) is connected inextricably with the holiday of mazzot, the reference in v. 14 to the “first day” is intrinsically ambiguous, whether it refer to pesaḥ or to the holiday.. I could think at nightfall; the verse says only,¹¹³A similar argument is in the Babli, 4b, Mekhilta dR. Ismael (ed. Horovitz-Rabin p. 28), Mekhilta dR. Simeon b. Iohai (ed. Epstein-Melamed p. 17).. How is this? Give it one hour before sundown¹¹⁴I. e., the only biblical requirement is that all leavened matter be completely disposed of before the holiday at sundown.. What is Rebbi Jehudah’s reason? Only on the first day, that is the fourteenth. I could think the entire day; the verse says only. How is that? Split the day, half for leavened matter, half for mazzah. Rebbi Meïr’s argument seems inverted. There, he said only to add; here he said only to diminish¹¹⁵It seems that this refers to Ex. 12:16: …no work shall be done [on the holidays], only what may be eaten by any soul, it alone may be made by you. Everybody agrees that food may be prepared on a holiday. According to R. Meïr (i. e., the anonymous opinion in Mishnah Megillah 1:8) only food may be prepared, not preparations necessary for the preparation of food. According to R. Jehudah (Megillah 1:8), anything that in the end leads to preparation of food is permitted on a holiday. R. Meïr reads only as a restriction in v. 16 and as an addition in v. 15!. Rebbi Samuel bar Eudaimon said, he diminished, he excludes leavened matter. Rebbi Meïr says, do not eat leavened matter with it¹¹⁶Deut. 16:3, referring to the pesaḥ sacrifice which is slaughtered on the afternoon of the 14^th and eaten in the night of the 15^th., while it is eaten. Rebbi Jehudah says, do not eat leavened matter with it, while it is prepared¹¹⁷In the afternoon of the 14^th. This supports R. Jehudah’s contention that leavened matter is biblically forbidden in the afternoon of the 14^th; Sifry Deut. 130..

HALAKHAH: Rebbi Joḥanan in the name of Rebbi Ismael: It is said fifteenth regarding Passover and it is said fifteenth regarding Tabernacles¹⁴³It is mentioned several times in the Pentateuch that the first day of the festival of unleavened bread, rabbinically called Peṣah, and the festival of booths both start on the 15th of their respective months. Since the particular source is not identified, the argument is informal and not binding as “equal cut”.. Since for the fifteenth which was said regarding Passover the last day is a make-up for the first¹⁴⁴Since the Seventh Day of Passover has the same public sacrifices as the first., also for the fifteenth which was said regarding Tabernacles the last day is a make-up for the first. Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days¹⁴⁵Lev. 23:41.. Are they seven? Are they not eight¹⁴⁶While it is noted in Lev. 23:36 that the seven days of Tabernacles are immediately followed by a separate holiday on the eighth day, in Num. 29:35 the holiday appears as the Eighth Day of Tabernacles. This Eighth Day therefore has a double role, as last day of Tabernacles and as separate festival.? But remove Sabbath from them, there remain seven. Rebbi Yose said, do we infer from here that the holiday sacrifice does not push the Sabbath aside? Was it not from another place¹⁴⁷Since the holiday offerings are private sacrifices they automatically are excluded on the Sabbath.? Rebbi Joḥanan the brother of Rav Safra objected, was it not stated, the same holds for Passover? Then remove Sabbath from them, there remain six¹⁴⁸The argument of R. Hoshaia cannot be correct.. Think of it, if the first and the last holiday fall on the Sabbath, then remove two days from them and there remain six! There came Rebbi Ḥanania¹⁴⁹He shows that the previous discussion was based on a faulty version of R. Hoshaia’s argument., Jehudah bar Safra in the name of Rebbi Hoshaia: You shall bring a holiday sacrifice for the Eternal seven days. Are they seven? Are they not eight? But remove Sabbath from them, since we already infer that the holiday sacrifice does not push the Sabbath aside; why does the verse say, bring on it a holiday sacrifice¹⁵⁰This is a misquote of Ex. 12:14 for the last word in Lev. 23:41, תָּחֹ֥גּוּ אֹתֽוֹ; bring it as holiday sacrifice. Since the sacrifice is mentioned in the singular it is shown that there is a single required sacrifice for the eight-day festival of which up to seven are days of sacrifice. Sifra Emor Pereq 17.? But it teaches that the last day of the festival is make-up for the first.