Talmud su Esodo 12:17

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..

Why by candlelight? Rebbi Samuel bar Rav Isaac said, because a candle permits checking everywhere⁹In holes and crevices which are dark in daytime (Babli 8a). The “candle” mentioned here is a small clay vessel filled with oil.. Why in the night? Rebbi Yose said, because checking with a candle is exact only during night time¹⁰As stated later, candle light is not effective during daytime.. Rebbi Mana did not say so: And guard this day for your generations as an eternal law⁵Ex. 12:17–18., see to it that day and night be guarded¹¹The entire day should be dedicated to the elimination of leavened matter.. Then should one not start on the Thirteenth that day and night be guarded? He also agrees with the statement of Rebbi Yose¹²One cannot say that R. Mana disagrees with R. Yose; he adds to his statement.. Then should one start in the evening of the Thirteenth? If so, he could even check on the beginning of the month¹³Since checking two weeks in advance would be useless, so is checking a full day in advance. Since checking should be done at nighttime, the only remaining date is the evening of the 14^th of Nisan (preceding the day)..

The argument of Rebbi Jehudah seems inverted⁹⁴It is not spelled out what other opinion of R. Jehudah is in conflict with his statement in the Mishnah. It seems that while he is stringent in the requirement of triple checking before the holiday he is lenient in not requiring anything afterwards if checking was not done by the time of elimination.. As we have stated, “Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the mourning of the Fourteenth, and at the time of elimination⁵Ex. 12:17–18.. But the Sages say, if he did not check at nightfall of the Fourteenth, he has to check on the Fourteenth.” Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more? ⁹⁵The text in parentheses was deleted by the corrector and therefore is not found in the printed texts. It is a necessary component of the argument.(No, it need not be so. If he did not check on the Fourteenth, he has to check on the holiday. Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more?) No, it need not be so. If he did not check on the holiday, he has to check after the holiday⁹⁶The answer to the question was that certainly R. Jehudah would agree with the Sages that checking during or after the holidays is required if it was not done beforehand (a position rejected by the Babli 10b–11a.) The only question is whether in these cases also R. Jehudah requires triple checking. Since he does not spell out his position, an attempt to determine this by inferences is unsuccessful. Since practice does not follow R. Jehudah, a final answer is not given..

Rebbi Simon in the name of Rebbi Joshua ben Levi: The olive-sized piece of mazzah with which a person fulfills his obligation on Passover must be without fluid²²⁸The dough must be made with water to the exclusion of any other fluid. Cf. Babli 36a.. Rebbi Jeremiah said, this was said for a meritorious deed²²⁹In this opinion the mazzah which either was made from dough containing other fluids or where fluid was rubbed into it after baking is undesirable but not forbidden.. Rebbi Abba said, this was said for a meritorious deed. Rebbi Jehudah bar Pazi said, this was said as a necessary condition. The word of Rebbi Abun bar Ḥiyya implies that this was said as a necessary condition. Rebbi Abun bar Ḥiyya objected, did we not state: “flat cakes for a thanksgiving offering”? Are there flat cakes for a thanksgiving offering without fluids²³⁰Lev. 7:12 prescribes “flat cakes mixed with oil”. If the Mishnah permits such cakes when commercially made, it must permit all mazzah kneaded with a mixture of oil and water.? Rebbi Yose said, there it is a quartarius; one quartarius splits into many kinds²³¹Mishnah Menaḥot9:3 specifies that half a log (2 quartarii, slightly more than 1/4 liter) was used to bake the bread required for a thanksgiving offering, 10 flat cakes, 10 wafers, and flour mixed with oil. The amount used for a single flat cake was negligible. Babli 38b.. But what implies this? “One might think and a person could satisfy his obligation with pancake, the verse says, guard the mazzot²³²Ex. 12:17; a similar baraita is quoted in Midrash Haggadol Ba 12:17; where it is spelled out that a pancake made from flour fried in oil is unacceptable since it never can become leavened., a mazzah which needs guarding, excluding this one which does not need guarding.” Because it does not need guarding; therefore if it would need guarding one would satisfy his obligation with it. And so we stated: “One fulfills his obligation with spiced mazzah, even if it does not taste of grain, on condition that it be mostly grain”²³³Tosephta 2:21.. They thought to say, spiced by fluids. We may say, spiced by sesame, spiced by nuts. But the following says it: One might think that a person only could satisfy his obligation on Passover with (roasted) [whole grain]²³⁴The scribe wrote “roasted bread”, i. e., baked on the open fire (parallel to the roasting prescribed for the Passover sacrifice.). The corrector changed this to “bread from the second milling”, i. e., from non-white flour. This correction is induced from the Babli 36b and should be disregarded. bread? From where even with Solomon’s mazzah²³⁵Which certainly was made from pure white flour. Sifry Deut. 130.? The verse says, you shall eat mazzot, it included. If it is so, why does it say bread of affliction²³⁶Deut. 16:3.? To exclude sursīn²³⁷This word is unexplained. סוּרְסִי is the name of the Syriac language. We do not know what “Syriac cakes” are. Sifry only mentions חָלוּט “pancake fried in oil” and cake. The rule is mentioned in the Tosephta 2:20, Babli 119b; the Babli version also in Mekhilta dR. Ismael Ba 10 (end)., and pancake, and cake.

It was stated²⁶⁰Tosephta 1:23, a different text Babli 14b. In the Tosephta, (and the quote in Or Zarua II 341) instead of נדיות one reads לודיות “from Lydda”. This also would make עססיות (Tosephta spelling) a toponymic. But since the Genizah text confirms the scribe’s, it is impossible here to emend the text, in particular because the Tosephta is not certain as a Palestinian text. Here it is tentatively interpreted as from Arabic נד֗י “to be moist, covered with dew”.: “One sends wheat because when crushed it is food, beans because when wet they are food, barley because it is animal feed.” Did we not state so in the name of Rebbi Simeon? For all breathing²⁶¹Ex. 12:16. The verse permits preparing food “for all breathing things” on the holiday. Mekhilta Bo Pisḥa 9., also breathing animals are included. The argument of Rebbi Simeon parallels that of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said²⁶²Babli 21b., for all breathing, also breathing animals are included, so Rebbi Simeon said, for all breathing, also breathing animals are included.