Pesachim

and refrain from performing the Passover [-offering]; or perhaps we learned CLOSE TO the lesser ‘MINHAH, the reason being on account of the unleavened bread, lest he merely gorge himself with the unleavened bread?1 Said Rabina, Come and hear: Even King Agrippa2 who was accustomed to eat at nine hours, might not eat on that day until night. fall. Now it is well if you say that we learned, CLOSE TO the lesser MINHAH, Hence it is that which is noteworthy about Agrippa;3 but if you say [that] we learned, CLOSE TO the great MINHAH, what is there noteworthy about Agrippa, seeing that the interdict has [already] fallen upon him from before?4 What then? We learned, CLOSE TO the lesser MINHAH? Yet after all what is there remarkable about Agrippa: surely the the of the interdict has come!5 -You might say: Nine hours6 to Agrippa is like four hours7 to us;8 Hence he informs us [otherwise]. R. Jose9 Said: But he may make a meal10 with various sweet-meats.11 R. Isaac would make a meal with vegetables. It was taught likewise: The attendant may make a meal with the inwards,12 and he may [also] offer them to the guests. And though there is no proof of this, yet there is a hint thereof, for it is said, Break up for you a fallow ground, and sow not among thorns.13 Raba used to drink wine the whole of Passover eve, so as to whet his appetite’14 to eat more unleavened bread in the evening. Raba said: How do I know that wine whets the appetite? Because we learned: nine and a half hours), he might nevertheless not start then, as he would probably prolong it. commenced (supra 99b), admits that he must not commence a meal knowing that he will prolong it beyond the forbidden period. onwards. thereof it causes him mental suffering. [Rashi did not seem to read: ‘and he may offer them to the guest. Rashbam and Tosaf. explain the reference to a relish prepared for whetting the appetite and the verse is quoted in illustration that the stomach must be prepared to receive food as the ground for seeds].