Parallel
פסחים 36:2
Soncino English Talmud · Berean Standard Bible
[and] I will [thus] exclude wheat and barley, which species are subject to first fruits? Hence [the repetition,] ‘unleavened bread’, unleavened bread’, is stated as an extension. If [the repetition] ‘unleavened bread, unleavened bread’ is an extension, then even first fruits too [may be included]? — R. Akiba retracted. For it was taught: You might think that a man can discharge his obligation with first fruits. Therefore it is stated, ‘in all your habitations shall ye eat unleavened bread’, teaching, [it must be] unleavened bread which is eaten in all your habitations, thus excluding first fruits, which may not be eaten in all your habitations save in Jerusalem [alone]. You might think that I exclude second tithe too, but [the repetition] ‘unleavened bread’, ‘unleavened bread’,is stated as an extension. But what [reason] do you see to include second tithe and exclude first fruits? — I include second tithe because it can be permitted [to be eaten] in all habitations, in accordance with R. Eleazar, and I exclude first fruits, for which there is no permission in all habitations. For R. Eleazar said: Whence do we know in the case of second tithe that became defiled, that we can redeem it even in Jerusalem? From the verse, when thou art not able se'etho [to bear it]. Now se'eth can only refer to eating, as it is said, And he took and sent mase'oth [messes] unto them from before him. Now, whom do you know to maintain that he fulfils his obligation with second tithe? R. Akiba. Yet he excludes first fruits through [the phrase] ‘in all your habitations’. This proves that he retracted. And R. Jose the Galilean, let him deduce it from [the phrase] ‘the bread of affliction [‘oni]’, implying, that which can be eaten in grief, thus excluding this [sc. first fruits], which can be eaten only in rejoicing? — He holds as R. Simeon, For it was taught: First fruits are forbidden to an onen; but R. Simeon permits [them]. What is the reason of the Rabbis? — Because it is written, Thou mayest not eat within thy gates [the tithe of thy corn ... nor the heave-offering of thy hand], and a Master said: ‘The heave-offering of [terumoth] thy hand’ means first fruits. Thus first fruits are assimilated to tithe: just as tithe is forbidden to an onen, so are first fruits forbidden to an onen. And R. Simeon? — The Divine Law designated them ‘terumah’, [hence they are] like terumah: just as terumah is permitted to an onen, so are first fruits permitted to an onen. Now R. Simeon: granted that he does not accept the hekdesh, yet ‘rejoicing’ is nevertheless written in connection therewith, for it is written, and thou shalt rejoice in all the good etc.? — That comes for the time of rejoicing. For we learned: From Pentecost until the Festival [of Tabernacles] he [the Israelite] brings [the first fruits] and recites [the ‘confession’]; between the Festival and Hanukkah he brings [the first fruits] but does not recite [the ‘confession’]. Our Rabbis taught: ‘Bread of poverty’, this excludes halut and ashishah [pancake]. You might think that a man can discharge his obligation only with coarse bread; therefore [the repetition] ‘unleavened bread’, ‘unleavened bread’, is stated as an extension, [intimating] even [if it is] like the unleavened bread of Solomon. If so, why is ‘bread of poverty’ stated? To exclude halut and pancakes. And where is it implied that this [word] ‘ashishah’ denotes something of value? — Because it is written, And he dealt among all the people, even among the whole multitude of Israel, both to men and women, to every one a cake of bread, and a good piece of flesh [eshpar] and an ashishah, whereon R. Hanan b. Abba said: ‘Eshpar’ means one sixth [ehad mishshishah] of a bullock [par];ashishah means [a cake made with] one sixth of an ephah [of flour]. Now he differs from Samuel, for Samuel said: Ashishah is a cask of wine, for it is written, and love casks of [ashishe] grapes. Our Rabbis taught: One may not bake a thick loaf on Passover: this is the view of Beth Shammai;
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