Talmud do Wyjścia 12:19

HALAKHAH: “Any time” etc. Rebbi Immi said, who is the Tanna of “any time when he is permitted to eat he is permitted to feed, when it is forbidden to the eater he is forbidden to feed”? Rebbi Meïr⁶Babli 21a. In Mishnah 1:4 R. Meïr permits to eat up to the time one has to dispose of the leftovers, in contrast to R. Jehudah who forbids to eat starting one hour before the leavened matter will be forbidden. The latter could not have formulated “any time”.. But following Rebbi Jehudah, in the fifth hour even though he is forbidden to eat he is permitted to feed. Rebbi Abba objected: Did we not state⁷Mishnah 3:5, presumed to be R. Meïr’s., “sour dough has to be burned but one who eats it is not liable⁸Ex. 12:19 contains two statements. 1° leavened matter may not be in a Jew’s possession on Passover, and 2°, it is a deadly sin, punishable by extirpation, to eat leavened matter during the holiday. The Tanna of the Mishnah holds that the second statement is not applicable to matters commonly considered to be inedible.,” and did not Rav Ḥuna say in the name of Rebbi, one may feed it to the dogs⁹Mishnah 1 excludes feeding to animals.? Rebbi Yose said, did we state “any leavened matter”, not “time¹⁰Mishnah 2:1 is formulated to apply only to the 14th of Nisan. Mishnah 3:5, referring to Nisan 15–21, does not contradict the earlier Mishnah.”? Who is the Tanna of “time”, Rebbi Meïr.

Everybody is trustworthy about elimination of leavened matter, even women, even slaves. Rebbi Jeremiah in the name of Rebbi Ze`ira: There is no “even” women. Women intrinsically are trustworthy; since they are slow they check everything very carefully. Samaritans any time when they prepare their mazzah with Jews⁶⁴If the Samaritan calendar has Passover on the same day as the rabbinic one. are trustworthy about checking for leavened matter; if they do not prepare their mazzah with Jews they are not trustworthy about checking for leavened matter. Rebbi Yose said, this means in the houses, but they are suspect in courtyards since they explain that it should not be found in your houses,⁶⁵Ex. 12:19. does not apply to your courtyards.

Rebbi Jehudah came back and presented another argument: Leavened matter is forbidden as food 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. is forbidden as food. Since the latter is to be burned⁸¹Lev. 19:8., the former is to be burned. They told him, carcass meat disproves since it is forbidden as food and is not to be burned²⁰Deut. 14:21.. He said to them, leavened matter is forbidden as food and for usufruct and leftover is forbidden as food and for usufruct; carcass meat does not disprove since it is not forbidden for usufruct. They told him, the stoned ox³⁴The Babli 24b explains that one might use fat from the stoned ox to cover a wound.
The ox was stoned by order of the court because it killed humans (Ex. 21:28–29). Its meat is forbidden for usufruct as explained in the sequel. Cf. Mekhilta dR.Ismael Mišpaṭim10 (p. 282). disproves which is forbidden as food and for usufruct⁸²Since it says, its meat may not be eaten(Ex. 21:18) in the passive voice, according to everybody this implies prohibition of usufruct. and is not to be burned. He said to them, leavened matter is forbidden as food, and for usufruct, and makes liable for extirpation⁸³Ex. 12:19., [and leftover is forbidden as food, and for usufruct, and makes liable for extirpation]⁸⁴Lev. 19:8.; the stoned ox does not disprove since it does not make liable for extirpation. They told him, the fat⁸⁵Lev. 7:25. of the stoned ox disproves which is forbidden as food, and for usufruct, and makes liable for extirpation, and is not to be burned. He said to them, leavened matter is forbidden as food, and for usufruct, and makes liable for extirpation, and is dependent on time, and leftover is forbidden as food, and for usufruct, and makes liable for extirpation, and is dependent on time; the fat of the stoned ox does not disprove since it does not depend on time. They told him, a suspended sacrifice⁸⁶The sacrifice by a person who suspects that he inadvertently committed a deadly sin. He may not bring a purification sacrifice since that is possible only if there is proof of inadvertent sin; Lev. 5:17–19. following your opinion⁸⁷In Mishnah Temurah 7:6 it is stated that Sages hold that the body of an animal dedicated as a hung sacrifice which was wrongly slaughtered has to be burned, but R. Jehudah requires that it be buried. does disprove since it is forbidden as food, and for usufruct, and makes liable for extirpation, and is dependent on time, [but is not to be burned]. Rebbi Jehudah remained silent⁸⁸And practice does not follow him..

MISHNAH: If somebody eats the volume of an olive of maẓẓah from them¹⁰¹The five kinds mentioned in Mishnah 1. on Passover¹⁰²More exactly, the first night of the holiday as spelled out in Ex. 12:18: “In the evening you have to eat maẓẓah.” The remaining days of Passover, leavened bread is forbidden but maẓẓah is not required; one might live without bread., he did his duty, the volume of an olive of leavened [bread], he is subject to being cut off¹⁰³Ex. 12:19. The punishment of “being cut off” is divine punishment, not of the earthly court.. If one of them is mixed with other kinds¹⁰⁴It is sinful to keep on Passover any leavened mixture made from flour of one of the five kinds mixed with other edible material. one transgresses on Passover. He who takes a vow not to use bread or produce¹⁰⁵In the talmudic vocabulary, תבואה only means “grain.” But as shown in Halakhah 3, in biblical language the word means “any agricultural yield.” is forbidden them, the words of Rebbi Meïr; but the Sages say, he who takes a vow not to use flour is only forbidden these¹⁰⁶This is a shortened version of Mishnah Nedarim 7:2: “He who takes a vow not to use flour is forbidden even dry Egyptian bean, the words of R. Meïr; but the Sages say, he is only forbidden the five kinds. R. Meïr says, he who takes a vow not to use grain is forbidden only the five kinds.”. They are subject to ḥallah and tithes¹⁰⁷As a matter of biblical law..

MISHNAH: An impure person who ate holy food¹²Lev. 7:20,21; transgressions punishable by extirpation., or who came into the Temple when impure¹³Num. 19:13.. One who eats fat¹⁴Lev. 7:25., or blood¹⁵Lev. 7:27., or leftover, or piggul¹⁶Lev. 19:8., or impure¹⁷“Leftover” refers to meat from acceptable sacrifices which was not eaten during the statutory time limit. Piggul is a sacrifice which was offered with the idea in mind (of the offerer or the officiating priest) that it should be eaten out of its allotted time (or place); Lev. 7:18,19:8. The root of piggul probably is فجل “to be soft”. [sacrificial meat]. One who sacrifices outside¹⁹Lev. 17:4., or one who eats leavened matter on Passover²⁰Ex. 12:19.. One who eats or does work on the Day of Atonement²¹Lev. 23:29–30., and one who compounds the oil²²Ex. 30:33. The anointing oil in the proportions spelled out there., or compounds the incense²³For profane purposes, Ex. 30:38. Incense had to be compounded fresh every year., and who rubs with the anointing oil²²Ex. 30:33. The anointing oil in the proportions spelled out there., and one who eats carcass²⁴Deut. 14:21, a simple prohibition. or torn meat²⁵Ex. 22:30, a simple prohibition., abominations and crawling things²⁶Lev. 11:11,44.. If one ate ṭevel²⁷Fully harvested produce of which the priests’ heave was not taken; Lev. 22:10. or first tithe from which heave was not taken²⁸The obligation is Num. 18:28, the penalty Num. 18:32., or second tithe²⁹Outside the place of the Sanctuary it needs redemption, Deut. 14:24. or dedicated food³⁰Donated to the Temple to be sold for its value, not dedicated to the altar; Lev. 27:11. which was not redeemed. How much does he have to eat from ṭevel to be liable? Rebbi Simeon says, anything; but the Sages say, the volume of an olive. Rebbi Simeon told them, do you not agree that one who eats (carcass meat) [an ant]³¹In editio princeps and ms., נבילה “carcass meat”. In all other sources נמלה “ant”. The latter reading is the only one which makes sense since it both is forbidden (Lev. 11:42) and much less than the size of an olive. is liable? They told him, because it is a creature. He answered them, also a grain of wheat³²Given as heave (biblically restricted to grain, wine, and olive oil). is a creature.

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.

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..

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..