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פסחים 8
Soncino English Talmud · Berean Standard Bible
because the light of a lamp is suitable for searching. And though there is no proof of the matter yet there is a hint of it, for it is said, ‘seven days shall there be no leaven found [in your houses]’; and it is said, ‘and he searched, and began at the eldest, [etc.]’; and it is said, ‘and it shall come to pass at that time, that I will search Jerusalem with lamps’; and it is said, ‘The soul of man is the lamp of the Lord, searching all the innermost parts of the belly’. This light of the sun, where is it meant? Shall we say, in a courtyard, — but Raba said: A court-yard does not require searching, because birds frequent it. While if in a hall, — but Raba said: A hall is searched by its own light? — This is meant only in respect of a skylight in a room. But [then] what part of it? If [that which is] opposite the skylight, then it is the same as a hall? — Rather, it means [the part of the room] at the sides. And not [by the light of] a torch? Surely Raba said, What is the meaning of the verse, And his brightness was as the light; he had rays coming forth from his hand: and there was hiding of his power? To what are the righteous comparable in the presence of the Shechinah? To a lamp in the presence of a torch. And Raba also said: [To use] a torch for habdalah is the most preferable [way of performing this] duty? — Said R. Nahman b. Isaac: The one can be brought into holes and chinks [in the wall], whereas the other cannot be brought into holes and chinks. R. Zebid said: The one [throws] its light forward, whereas the other [throws] its light behind. R. Papa said: Here [with a torch] one is afraid, whereas there [with a lamp] one is not afraid. Rabina said: The light of the one is steady. whereas that of the other is fitful. EVERY PLACE WHEREIN LEAVEN IS NOT TAKEN, etc. What does EVERY PLACE add? — It adds the following taught by our Rabbis: The topmost and the nethernmost holes of a room, the roof of the verandah, the roof of a turret, a cow's stable, hen-coops, a shed for straw, and store-houses of wine and oil do not need searching. R. Simeon b. Gamaliel said: A bed which makes a division in a room, and leaves a space needs searching. But the following contradicts it: A hole [lying] between a man and his neighbour, this one searches as far as his hand reaches and that one searches as far as his hand reaches, and the rest he annuls in his heart. R. Simeon b. Gamaliel said: A bed which makes a division in a room, timber and stones being arranged under it, and it leaves a space. does not require searching. Thus [the rulings on] a bed are contradictory and [those on] holes are contradictory? [The rulings on] holes are not contradictory: the one refers to the topmost and the nethermost; the other to [holes in] the middle [of the wall]. [The rulings on] a bed are not contradictory: here it is raised; there it is low down. But, do not store-houses of wine require searching? Surely it was taught. Store-houses of wine need searching; stores of oil do not need searching? — The case we discuss here is where one draws his [immediate] supplies [from it]. If so, oil too? — As for oil, there is a limit to eating; but [in respect to] wine, there is no limit to drinking. R. Hiyya taught: Stores of beer in Babylonia were made the same as stores of wine in Palestine, where one draws his supplies from them. R. Hisda said: A fish pantry does not require searching. But it was taught [that] they require searching? — There is no difficulty: the one treats of large [fish]; the other of small. Rabbah son of R. Huna said: Salt sheds and wax sheds need searching. R. Papa said: Storehouses for fuel and storehouses for dates need searching. A Tanna taught: We do not oblige him to insert his hand into holes and chinks and search [there], on account of the danger. Which danger? Shall we say. the danger of a snake, — then when he used it, how could he use it? — This arises only where it [the wall] collapsed. But if it collapsed, why do I need searching [at all]? Surely we learned: If ruins collapsed on leaven, it is regarded as removed? — There [the circumstances are] that a dog cannot search it out; here, that a dog can search it out. But R. Eleazar said: Those sent [to perform] a religious duty do not suffer harm? — Said R. Ashi: He may have lost a needle and come to look for it. But is it not [regarded as the fulfilment of] a religious duty in such a case? Surely it was taught: If one declares, ‘This sela’ be for charity in order that my son may live,’ or, ‘that I may merit the future world,’32
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he is completely righteous. — Perhaps after he searched [for the leaven] he will come to look for it. R. Nahman b. Isaac said: [It means] on account of the danger of Gentiles, this agreeing with Pelimo. For it was taught: [In the case of] a hole between a Jew and a Syrian [i.e., a Gentile], he must search as far as his hand reaches, and the rest he annuls in his heart. Pelimo said: He does not search it at all, on account of the danger. [Now] what is the danger? Shall we say, the danger of witchcraft, — then when he used it, how did he use it? — There when he used it it was day and there was light, therefore [the Gentile] would not suspect anything; but here it is night and a lamp [is used]; hence he will suspect. But R. Eleazar said: Those sent [to perform] a religious duty do not suffer harm? — Where the injury is probable it is different, for it is said, And Samuel said, How can I go? if Saul hear it, he will kill me. And the Lord said, Take a heifer with thee, etc. Rab was asked: Scholars who reside out of town, can they come in the early morning or after nightfall to the academy? — He replied: Let them come, [the risk be] upon myself and my neck. What about returning? I do not know, he answered them. It was stated: R. Eleazar said: Those sent [to perform] a religious duty will not suffer hurt, neither in their going nor in their returning. With whom [does this agree]? — With this Tanna: for it was taught. Issi b. Judah said: Seeing that the Torah said, no man shall desire thy land [when thou goest up to appear before the Lord thy God . . . ], it teaches that your cow will graze in the meadow and no [wild] beast will hurt it; your fowl will go scratching in the dungheap and no weasel will injure it. Now does this not furnish an argument a minori? If these, whose nature it is to be hurt, will not be hurt; then human beings, for whom it is not natural to be hurt, how much more so! I know it only in respect of going: how do I know it of returning? Because it is stated, and thou shalt turn in the morning, and go [back] unto thy tents: this teaches that you will go and find your tent in peace. But since [he is safe] even on [his] return, why [intimate it] in respect of going? — [That is necessary] for R. Ammi's [teaching]. For R. Ammi said: Every man who owns land must make the Festival pilgrimage; but he who does not own land need not make the Festival pilgrimage. R. Abin son of R. Adda said in R. Isaac's name: Why are there no fruits of Gennesaret in Jerusalem? So that the Festival pilgrims should not say. ‘Had we merely ascended in order to eat the fruits of Gennesaret in Jerusalem it would have sufficed us,’ with the result that the pilgrimage would not be for its own sake. Similarly R. Dosethai son of R. Jannai said: Why are the thermal springs of Tiberias not [found] in Jerusalem? So that the Festival pilgrims should not say. ‘Had we merely ascended in order to bathe in the thermal springs of Tiberias, it would have sufficed us,’ with the result that the pilgrimage would not be for its own sake. THEN IN WHAT CASE DID THEY RULE, TWO ROWS OF THE WINE CELLAR [etc.]? Who has mentioned anything about a wine cellar? — This is what he [the Tanna] says: EVERY PLACE WHEREIN NO LEAVEN IS TAKEN DOES NOT REQUIRE SEARCHING, and stores of wine and stores of oil do not require searching either. THEN IN WHAT CASE DID THEY RULE, TWO ROWS OF THE WINE CELLAR [MUST BE SEARCHED]? [CONCERNING] A PLACE WHEREIN LEAVEN MAY BE TAKEN, which is one whence [private] supplies are drawn. BETH SHAMMAI MAINTAIN: TWO ROWS, etc. R. Judah said: The two rows which they [Beth Shammai] specified [mean] from the ground up to the very ceiling; but R. Johanan said: [It means] a single row in the shape of a right angle. It was taught in accordance with Rab Judah; [and] it was taught in accordance with R. Johanan. It was taught in accordance with Rab Judah: Beth Shammai maintain: Two rows over the front [surface] of the whole cellar, and the two rows which they specified [means] from the ground up to the very ceiling. It was taught in accordance with R. Johanan: Two rows over the face of the whole cellar, [i.e.,] the outer one which looks upon the door, and the upper one which faces the ceiling; but that which is within this and below this does not require searching. BETH HILLEL MAINTAIN: THE TWO OUTER ROWS, WHICH ARE THE UPPERMOST. Rab said: [That means] the upper row and the one beneath it; while Samuel said: [That means] the upper row and the one on the inside of it. What is Rab's reason? — Because he emphasizes: OUTER. But it [also] teaches: UPPERMOST?- That is to exclude those beneath the lower one. While Samuel says: ‘The upper row and the one on the inside of it.’What is the reason? Because he emphasizes: UPPERMOST. But it [also] states: OUTER? — That is to exclude the inside of the inner. R. Hiyya taught in accordance with Rab, while all tannaim recited as Samuel. And the law is as Samuel.21
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