פסחים 30 — parallel

30:1

Raba said: The law is: Leaven, in its time, whether [mixed] with its own kind or with a different kind, is forbidden [even] when there is a minute quantity, in accordance with Rab; when not in its time, whether [mixed] with its own kind or with a different kind, it is permitted, in accordance with R. Simeon. Yet did Raba say thus? Surely Raba said, R. Simeon does indeed penalize him, since he transgressed ‘there shall not be seen’ and ‘there shall not be found’ with it? — That is only in its natural state, but not when it is in a mixture. Now Raba is consistent with his view, For Raba said: When we were at R. Nahman's house, when the seven days of Passover were gone he would say to us, ‘Go out and buy leaven from the troops.’ Rab said: Pots must be broken on Passover. Why so? Let them be kept until after Passover and used with a different kind? — Lest he come to use it with its own kind. But Samuel maintained: They need not be broken, but can be kept until after its period and [then] used with their own kind or with a different kind. Now Samuel is consistent with his view. For Samuel said to the hardware merchants: Charge all equitable price for your pots, for if not I will publicly lecture [that the law is] in accordance with R. Simeon. Then let him lecture [thus] to them [in any case], seeing that Samuel holds as R. Simeon? — It was Rab's town. A certain oven was greased with fat. [Thereupon] Raba b. Ahilai forbade for all time the bread [baked therein] to be eaten even with salt, lest he come to eat it with kutah. An objection is raised: One must not knead dough with milk, and if he does knead it, the whole loaf is forbidden, because it leads to sin. Similarly,

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30:2

one must not grease an oven with fat, and if he does grease it, all the bread [baked therein] is forbidden until the oven is refired. Which [implies], if the oven is refired it is nevertheless permitted? This is a refutation of Raba b. Ahilai! — [It is indeed] a refutation. Rabina said to R. Ashi: Now since Raba b. Ahilai was refuted, why did Rab say, Pots must be broken on Passover? — There it was a metal oven, replied he, [whereas] here an earthen pot [is referred to]. Alternatively, both refer to earthenware: this [the oven] is fired from the inside; while the other [the pot] is fired on the outside. And should you say, here too let him burn it [the pot] out from within, — he would spare it, lest it burst. Therefore a tiled pan, since it is burnt from without, is forbidden; but if he filled it with coals, it is permitted. Rabina asked R. Ashi: What does one do about the knives on Passover? — I provide [make] new ones for myself, he replied. That is well for you, who can [afford] this, said he to him, [but] what about one who cannot [afford] this? I mean like new ones, he answered: [I thrust] their handles in loam, and their blades in fire, and then I place their handles in boiling water. But the law is: both the one and the other [need only be put] into boiling water, and in a ‘first’ vessel. R. Huna the son of R. Joshua said: A wooden pot ladle must be purified in boiling water and in a ‘first’ vessel. [Thus] he holds, as it absorbs, so it exudes. Meremar was asked: Glazed vessels, may they be used on Passover? About green ones there is no problem, as they are certainly forbidden; the question is, how about black ones and white ones? Again, if they have splits there is no question, as they are certainly forbidden; the question is, what about smooth ones? Said he to him: We see that they exude, which shows that they absorb; hence they are forbidden; and the Torah testified concerning an earthen vessel that it [the absorbed matter] never passes out from its sides. And what is the difference in respect of wine of nesek, that Meremar lectured: Glazed vessels, whether black, white, or green, are permitted? And should you answer, [the interdict of] wine of nesek is [only] Rabbinical, [whereas that of] leaven is Scriptural, — surely whatever the Rabbis enacted, they enacted similar to Scriptural law? — Said he to him: This is used with hot [matter], while the other is used with cold. Raba b. Abba said in R. Hiyya b. Ashi's name in Samuel's name: All utensils which were used with leavened matter [hamez], cold, may be used with unleavened bread [mazzah], except a container of se'or, because it is strongly leaven. R. Ashi said: And a haroseth container is like a container of se'or, because it is strongly leaven. Raba said: The kneading basins of Mahuza, since leaven is continually kneaded in them and leaven is kept in them are like a container of se'or, which is strongly leaven. That is obvious? — You might say, since they are wide, the air acts on them and they do not absorb. Therefore he informs us [otherwise]. MISHNAH. IF A GENTILE LENT [MONEY] TO AN ISRAELITE ON HIS LEAVEN, AFTER PASSOVER IT IS PERMITTED FOR USE. WHILE IF AN ISRAELITE LENT [MONEY] TO A GENTILE ON HIS LEAVEN, AFTER PASSOVER IT IS PROHIBITED FOR USE. GEMARA. It was stated: [In the case of] a creditor, — Abaye said: He collects retrospectively; while Raba said: He collects from now and onwards. Now, where the debtor sanctified [the pledge] or sold [it], all agree that the creditor can come and seize it, 27

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