신명기 16:3 탈무드 참조: Jerusalem Talmud Berakhot, Jerusalem Talmud Orlah, Jerusalem Talmud Pesachim & Jerusalem Talmud Challah

Rebbi Abun said: It is written (Deut. 16:3) “So that you should remember the day of your exodus from Egypt the totality of the days of your living;” the days when you are occupied with the living, not the days that you are occupied with the dead¹⁰The verse deals with the celebration of Passover but is used to indicate that any obligation of remembrance, and tefillin is one of them, are only for living and are invalid once one has to care for the dead. Rebbi Abun here follows the opponents of Ben Zoma in the first chapter who read כֹל֩, “the entirety” and not “all”. The verse gives a complete justification for the Mishnah, viz., that the entire first day is not for tefillin, even after the burial..

A baraita³⁸Mekhilta dR. Ismael, Bo 16, p. 51. supports both of them. The baraita supports Rebbi Eleazar³⁹The disagreement between R. Eleazar and R. Joḥanan is an old tannaïtic disagreement between Rabbis Josia and Isaac of the fourth tannaïtic generation.. “(Ex. 13:3) ‘Sour bread shall not be eaten’, to make the feeder equal to the eater⁴⁰The person who serves sour matter to a Jew on Passover is guilty as if he ate it, to be punished by extirpation. If the server acts intentionally and the eater unintentionally, the server alone is punishable.. You say for this, or is it only to forbid its usufruct? Since it says (Deut. 16:3): ‘You shall not eat sour bread with it,’ we learned that usufruct is forbidden⁴¹This is the position of R. Eleazar.. Therefore, why does the verse say, sour bread shall not be eaten? To make the feeder equal to the eater, the words of Rebbi Josia. Rebbi Isaac says, this is unnecessary. Since for crawling things, a minor prohibition⁴²Eating forbidden living things is punished by whipping by the earthly court; but eating sour matter on Passover is punished by Heaven with extirpation., He made the feeder equal to the eater⁴³Sifra Šemini Pereq 5(1). R. Abraham ben David in his commentary notes that this is not the position of the Babli; he does not refer to the Yerushalmi.; regarding sour bread which is a major prohibition it should only be logical that he feeder be equal to the eater. Therefore, why does the verse say, sour bread shall not be eaten? The verse comes only to forbid its usufruct.” Since it is written “sour bread shall not be eaten.” Therefore, from “you shall not eat” one cannot infer anything. This supports Rebbi Joḥanan.⁴⁴Here ends the parallel with Pesaḥim 2:1.

A baraita⁵⁶Mekhilta dR. Ismael, Bo 16, p. 51. Tanḥuma Bo 11 supports both of them. The baraita supports Rebbi Eleazar⁵⁷The disagreement between R. Eleazar and R. Joḥanan is an old tannaitic disagreement between Rabbis Josia and Isaac of the fourth tannaitic generation.. Sour bread shall not be eaten⁵⁸Ex. 13:3., to make the feeder equal to the eater⁵⁹The person who serves sour matter to a Jew on Passover is guilty as if he ate it, to be punished by extirpation. If the server acts intentionally and the eater unintentionally, the server alone is punishable.. And you say for this, or is it only to forbid its usufruct? Since it says:⁶⁰Deut. 16:3. You shall not eat sour bread with it, we learned that usufruct is forbidden⁶¹This is the position of R. Eleazar.. Therefore, why does the verse say, sour bread shall not be eaten? To make the feeder equal to the eater, the words of Rebbi Josia. Rebbi Isaac says, this is unnecessary. Since for crawling things, a minor prohibition⁶²Eating forbidden living things is punished by whipping by the earthly court; but eating sour matter on Passover is punished by Heaven with extirpation., He made the feeder equal to the eater⁶³Sifra Šemini Pereq 5(1). R. Abraham ben David in his commentary notes that this is not the position of the Babli; he does not refer to the Yerushalmi.; regarding sour bread which is a major prohibition it should only be logical that we consider the feeder to be equal to the eater. Therefore, why does the verse say, sour bread shall not be eaten? The verse serves only to forbid its usufruct. Since it is written, sour bread shall not be eaten, therefore from you shall not eat one cannot infer anything. This supports Rebbi Joḥanan ⁶⁴Here ends the parallel with ˋOrlah 3:1..