Talmud su Esodo 12:15

HALAKHAH: “At nightfall of the fourteenth,” etc. It is written⁵Ex. 12:17–18.: You shall guard the mazzot, because on this same day I took out your multitudes fromthe Land of Egypt. On the first, on the fourteenth of the month, in the evening, you shall eat mazzot, etc. Where do we hold⁶What means on the first? Does it mean on the first month, or on the first day of the holidays?? If for eating mazzah, is it not already written, seven days you shall eat mazzot⁷Ex. 12:15.? Or if to say that one starts on the Fourteenth, is it not written, until the twenty-first of the month⁵Ex. 12:17–18.? But if it is not needed as a reference to the eating of mazzah, take it as a reference to the elimination of leavened matter⁸As usual, the argument partially refers to parts of the verse which are not quoted in the text. It says in 12:15, seven days you shall eat mazzot, only on the first day you shall eliminate sour dough from your houses. No calendar date has been given. One could read v. 17 to state that mazzot have to be eaten and leavened matter eliminated on the 14^th. This is impossible since the same verse states that the seventh day is the 21^st. Therefore the obligation to eat mazzot starts in the evening preceding the 15^th. Since it is accepted doctrine that the calendar day starts at nightfall of the preceding night, the reference to the 14^th cannot possibly refer to eating, but must give the date of the elimination of leavened matter for which the search in the preceding night is a preparation..

“It is written: Any leavened matter you shall not eat¹⁶Ex. 12:20., to include Babylonian kutah, and Median beer, and Edomite vinegar, in the admonition. I might think that these are subject to extirpation, the verse says, for anybody who eats leavened bread will be extirpated¹⁷Ex. 12:15. Babli 33a, Mekhilta dR. Ismael Ba 10 (p. 35), dR. Simeon ben Yohay12:20 (p.24)..“The colleagues asked before Rebbi Jonah: Here it is written any, and there it is written any. Here you are adding but there you are excluding¹⁸Both in v. 15 and in v. 20 is written any. Why in matters of the prohibition one includes admixture of leavening but in matters of extirpation one excludes it?. He told them, there He added eaters but there He added edibles¹⁹In both cases, “any” implies addition and extension. In v. 15, any who eats, includes women who are obligated to eat mazzah even though this is a positive commandment activated at a fixed date from which in general women are exempted (Mishnah Qiddušin 1:7). V. 20 any leavened matter includes admixture of leavening to edibles.. They objected, was it not stated: “One fulfills his obligation with spiced mazzah, even if it does not taste of grain, on condition that it be mostly grain”²⁰Cf. Chapter 2, Note 233.. And for these²¹Median beer. One agrees that Babylonian kutah might not trigger extirpation since the amount of leavened matter is small, but why should beer, which essentially is water and malt, be treated differently from bread which is water and flour?, because they are mostly grain, he should be liable. He told them, there is a difference, for it is written bread, and these are not bread. Rebbi Yose objected, was it not stated that only mazzah is called bread, seven days you shall eat mazzot, the bread of deprivation²²Deut. 16:3. Since mazzah is called bread, it is clear that the positive commandment to eat mazzah can only be fulfilled by eating azyme bread. But leavened matter is always called חָמֵץ, and never is explicitly called “bread”; there seems to be no reason why extirpation should be restricted to those who eat bread.? But here you infer mazzah from leavened bread? In addition, from the following which was stated: “A person may acquit himself of his obligation with a soaked wafer, or a cooked wafer, as long as it did not lose its shape.²³Babli 41a, Berakhot 38b.” It only says, “as long as it did not lose its shape,” therefore not if it lost its shape. But in the matter of leavened bread you are saying, if he mashed leavened bread and slurped it, he is liable²⁴It is true that the positive commandment can be fulfilled only with bread but the prohibition extends to anything produced from leavened flour.. How is this? Rebbi Yose in the name of Rebbi Idi: Their²⁵The items enumerated in the Mishnah. leavening is not clear leavening. Should he be flogged? Rebbi Jeremiah in the name of Rebbi Eleazar, Rebbi La in the name of Rebbi Simeon ben Laqish: Concerning flogging, he cannot be flogged, as it was stated: On certain leavened bread he is subject to extirpation, for its admixture he receives forty [lashes]²⁶Since Ex. 12:20 states a general prohibition for food with an admixture of leavened matter, transgression has to be punished by the generic punishment prescribed for all prohibitions for which no particular punishment is specified.
G has an additional sentence: “The word of Rebbi (probably meaning Rabbenu, i. e., Rav) implies that he is not flogged.” On the other hand, a sentence of the ms. text is missing in G because of homoioteleuton.. Rav said, that is sour dough. He could have said, that is Babylonian kutah, and Median beer²⁷Since Rav explains that one is flogged for consuming something containing an admixture of sour dough but not the items enumerated in the Mishnah, one may conclude that only active souring agent exposes one to flogging.. Rebbi Abun bar Cahana said before Rebbi La: Explain it if leavened bread and mazzah were mixed²⁸The preceding argument may be irrelevant since the baraita can be explained as referring directly to bread, eaten alone or with other edibles.. Rebbi Yose said, I pointed out a difficulty for Rebbi Abun bar Cahana: Where do we hold? If most of it was leavened bread, he is subject to extirpation. If most of it is mazzah, he could use it to fulfill his obligation on Passover²⁹Since by biblical standards, anything greater than 50% is counted as whole. Since the mixture still is forbidden, the argument is possible only for R. Yose (cf. Šabbat 13, Note 56), but nobody else.. Rebbi Samuel bar Rav Isaac said, Rebbi Joshua from Ono stated: Explain it if the amount of leavened bread was less than the volume of an olive, following Rebbi Simeon, since Rebbi Simeon said, the most minute amount for flogging³⁰Babli Makkot 17a, Ševuot 21a, 24b, Menaḥot4a, Meˋilah18a. R. Simeon restricts the possibility of a purification sacrifice to the case that a person ingested at least the volume of an olive of food forbidden under punishment of extirpation (such as forbidden fat or leavened matter on Passover) but admits the possibility of criminal prosecution for the most minute amount..

It was stated: Rebbi Jehudah says, leavened matter may only be eliminated by burning.⁶⁶The first and last paragraphs in this section are also quoted in the Babli, 27b–28a; Mekhilta dR. Simeon ben Yoḥay ad Ex. 12:15, pp. 17–18.. It is an argument de minore ad majus. Since piggul⁶⁷Sacrifices which were offered with the intention that the meat be eaten out of place or time; Lev. 19:7. and leftover⁶⁸Sacrificial meat left over after the time allotted for its consumption, depending on the kind of sacrifice either day and night or two daytimes with the night in between., which are not under an injunction not to be seen and not to be found, only may be disposed of by burning, for leavened matter which is under an injunction not to be seen and not to be found, it is only logical that it only may be disposed by burning. They told Rebbi Jehudah, any argument de minore ad majus which you argue in the beginning as a restriction but it turns out in the end to be a leniency, is no argument de minore ad majus⁶⁹The premise that there be a case of major and minor is disproved. Cf. H. Guggenheimer, Logical Problems in Jewish Tradition, in: Confrontations with Judaism, Ph. Longworth, ed., London 1966, pp. 171–196.. It would imply that if he does not find fire he could sit and not dispose of it. The Torah said⁷⁰Ex. 12:15., eliminate sour dough from your houses.

It was stated: Before the time of its elimination you eliminate it in any way you wish; at the time of its elimination you eliminate it by burning. This follows Rebbi Jehudah. There are Tannaim who state, before the time of its elimination you eliminate it by burning; at the time of its elimination you eliminate it in any way you wish⁸⁹The Babli disagrees, 12b.. This follows the rabbis. Rebbi says, remove sour dough from your houses, anything which may not be seen nor found⁹⁰Ex. 12:15. Rebbi disagrees with both the preceding baraitot. Since it is spelled out in Chapter 13 that on Passover sour matter may neither be seen nor found, the only acceptable form of removal both before noontime of the 14^th or at noontime is by burning which transforms everything into ashes. If one would bury the leavened matter or crumble it and scatter it in the wind, it still would exist and could be found. 90a The firstling of a donkey which was not redeemed by a lamb given to a Cohen must be killed by breaking its neck (Ex.13:13). An animal which killed a human must be stoned (Ex. 21:28). If both conditions apply there are no rules to decide which precept to apply.. How is this? By burning. Rebbi Jeremiah asked, if the firstling of a donkey killed, what is the form of his execution? By breaking the neck or by stoning^90a? Rebbi Benjamin bar Levi asked about leftover flat-bread from a thanksgiving sacrifice, should we say that if they were left before the time ofelimination you may eliminate it in any way you wish; at the time of its elimination you have to eliminate it by burning⁹¹A thanksgiving offering must be accompanied by leavened bread (Chapter 1, Notes 34, 143). The argument is that if the offering was brought on the 14^th of Nisan (cf. Chapter 1, Note 148) and there was no time to eat the bread, it is not biblical leftover; before noontime any elimination is purely rabbinical and can be done in any way. At noontime it no longer can be eaten by biblical standards, it becomes biblical leftover before its time and has to be burned. That latter statement is independent of the disagreements between R. Jehudah, Rebbi, and the Sages.?

HALAKHAH: “Rebbi Jehudah says,” etc. Rebbi Joḥanan said, the reason of Rebbi Jehudah, corresponding to the three times that in the Torah is written, leavening shall not be seen as yours⁸⁸Twice in Ex. 13:7, once in Deut. 16:4.. But is it not written⁸⁹Ex. 12:15., you shall remove leavening from your houses? That is a positive commandment. But is it not written⁹⁰Ex. 12:19., for seven days leavening shall not be found in your houses? Rebbi Yose said, since they are mutually needed⁹¹As explained in the sequel., they are as one. It should not be seen as yours, I would have said, if somebody⁹²A Gentile’s leavened matter, which is exempt from Jewish law. But if it is a deposit, i. e., that the Jew is responsible for damages, it becomes the Jew’s property for the rules of Passover. deposited with him it should be permitted. The verse says, it shall not be found in your houses. If it shall not be found in your houses, if he gave him a separate place⁹³A Gentile’s leavened matter stored at a separate place for which the Jewish owner of the place accepts no responsibility may stay there over Passover. Babli 6a. it should be forbidden. The verse says, it shall not be seen as yours. How is this? If he deposited with him it is forbidden; if he gave him a separate place it is permitted.

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..

Rebbi Jehudah has both a positive and a negative commandment concerning its eating⁷¹“It” here refers to mazzah., a positive and a negative commandment concerning its⁷²“It” here refers to leavened matter. removal. A positive commandment concerning its eating, seven days you shall eat unleavened bread for 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., not leavened. Any prohibition which is implied by a positive commandment has the status of positive commandment⁷³It is not an indictable offense; cf. Bikkurim 1:5, Note 103. If a positive commandment is in conflict with a negative one (a prohibition), the positive is stronger. But an obligation which is both positive and negative is stronger than anything else.. A negative commandment concerning its eating, do not eat leavened⁷⁴Deut. 16:3; the word עָלָיו is missing here, supplied in Pesahim.. A positive commandment concerning its removal, seven days … you shall remove sour dough from your houses⁶³Ex. 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”.. A negative commandment concerning its removal, for seven days sour dough shall not be found in your houses⁷⁵Ex. 12:19..

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..

Rebbi Jehudah has [both a positive and a negative commandment concerning its eating¹¹⁸“It” here refers to maẓzah., a positive and a negative commandment concerning its¹¹⁹“It” here refers to leavened matter. removal. A positive commandment concerning its eating, seven days you shall eat unleavened bread with it, but not leavened. Any prohibition which is implied by a positive commandment has the status of positive commandment¹²⁰It is not an indictable offense; cf. Bikkurim 1:5, Note 103. If a positive commandment is in conflict with a negative one (a prohibition), the positive is stronger. But an obligation which is both positive and negative is stronger than anything else.. A negative commandment concerning its eating, do not eat leavened for it. A positive commandment concerning its removal, you shall remove sour dough¹¹¹Ex. 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”.. A negative commandment concerning its removal, for seven days sour dough shall not be found in your houses¹²¹Ex. 12:19..

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir²¹⁸The question is raised about mazzot which were baked to be used with a thanksgiving offering (Lev. 7:12) or with the offerings required at the end of a vow of nazir(Num. 6:15) but were not used for that purpose, as implied by the text of the Mishnah. Babli 38a as Amoraic statement..The verse says, seven days you shall eat mazzot²¹⁹Ex. 12:15.; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days²²⁰Both kinds of bread may be eaten only on the day of the sacrifice and the following night; if it was intended not to be eaten for a longer period it may not be used even if it was not used for the original purpose.. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”²²¹The argument really goes the other way. Since the statement at the start of the paragraph (which also in the Yerushalmi seems to be Amoraic as shown by the expression שׁוֹנֶה instead of תַּנֵּי) uses a verse different from the one quoted in the preceding Tannaitic source, it follows that the verse quoted earlier is not applicable. The bread accompanying the animal sacrifices must be consumed at the place prescribed for consumption of the meat.. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir²²²While during the existence of the Sanctuary at Shilo or after the building of the Temple all sacrifices had to be offered at the place of the Sanctuary, before the building of the Sanctuary at Shiloh and after its destruction voluntary offerings could be given at private altars (“minor elevated places”) whereas obligatory offerings were restricted to altars erected at the place of the Tabernacle or the Ark of Covenant (“principal elevated places”, Gilgal, Nob, and Gibeon); Mishnah Megillah 1:13. Therefore there were times when thanksgiving offerings could be presented anywhere in the Land, but while making a vow of nazir was voluntary, once it was made the sacrifices of nezirut became mandatory.. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon²²³Not that they were sacrificed at Nob or Gibeon, but they were sacrificed at the time when Nob or Gibeon were principal elevated places, i. e., the sanctuary at Shiloh was presumed destroyed immediately after the purification sacrifice was offered. Since elevation and well-being offerings are by their nature voluntary (even though in this case they are obligatory), they can be offered at a local sanctuary and the accompanying bread eaten anywhere in the Land.. Rebbi Ḥananiah, Rebbi [Azariah]²²⁴It seems that this was his name; the spelling עֶזְרָה in the Leiden text is irregular since Ezra should be spelled with א. asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner²²⁵Well-being sacrifices mostly are voluntary; they can be offered at a local shrine according to all the rules spelled out in Lev. 3. But the holiday offering is obligatory; at a local shrine they cannot satisfy an obligation. Therefore the accompanying bread cannot be eaten at all places.? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place²²⁶But all other obligatory sacrifices can be brought locally, including two of the three sacrifices of the nazir.. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.²²⁷Mishnah Nazir 6:11 (Note 224). Therefore only the first sacrifice of the nazir is obligatory, the others together with the bread may be offered locally.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir. The verse says, seven days you shall eat mazzot⁵⁸⁸Ex. 12:15.; mazzah which may be eaten all seven days. This excludes thanksgiving offering and wafers of a nazir which may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and (goats) [wafers]⁵⁸⁹The scribe’s text clearly is in error. of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation⁵²⁷May be brought on a private altar. Babli Temurah 14b.. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi Ezrah asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a private altar. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.⁵⁹⁰Mishnah Nazir 6:11. Therefore only the first sacrifice of the nazir is obligatory, the others together with the bread may be offered locally.”

Why did we not state carcasses with them¹⁶⁶Carcass meat as meat forbids only if it can be tasted, i. e., if it is more than 1/60 in a mixture. Therefore the question must be about entire carcasses which usually are sold by the piece; nothing usually sold by the piece can become insignificant (`Orlah 3:6, Terumot 10:6; Babli Beṣah 3b).? Rebbi Yose ben Rebbi Abun said, it did state only things forbidden for usufruct. Carcass meat is permitted for usufruct¹⁶⁷Deut. 14:21.. They objected, is there not leavened matter on Passover¹⁶⁸Here again one only considers loaves of bread which exclusively are sold by the piece and therefore cannot become insignificant.? Leavened matter makes liable to extirpation¹⁶⁹Ex. 12:15 (but only for eating, not for possession., but for these¹⁷⁰The prohibited items enumerated in the Mishnah. there is no extirpation.