Pesachim

for the public. R. Judah said: It is to exclude what is planted for the public. What is the reason of the first Tanna? Because it is written, ‘and ye shall have planted;’ [this] implies [a law] to the individual, but it does not imply [a law] for the public;1 [therefore] the Merciful One wrote, ‘unto you’, to include what is planted for the public. While R. Judah [argues]: ‘and ye shall have planted’ implies [a law] both to the public and to the individual, and ‘unto you’ [too] implies both for the public and for the individual: thus it is an extension after an extension, and an extension after an extension has no [other significance] save to limit.2 But there is terumah, of which the Merciful One saith, There shall no common man3 eat of the holy thing:4 yet we learned: An ‘erub may be made for a nazirite with wine, and for a [lay] Israelite with terumah?5 — Said R. Papa: There it is different, because Scripture saith, your heave-offering:6 it shall be yours. And the other?;7 It means, ‘your heave-offering,’ [viz..] that of all Israel.8 But what of a nazirite, though the Merciful One saith, from the kernels even to the husk, he shall not eat,9 yet we learned: An erub may be made for a nazirite with wine? — Said Mar Zutra, There it is different, because Scripture saith, [All the days of] his naziriteship:9 it shall be his.10 R. Ashi said: He shall be holy, he shall let the locks of the hair of his head grow long:11 his [hair] growth is holy,12 but nothing else is holy. Is then ‘and nothing else’ written? 13 But it is clearly as Mar Zutra [stated]. But what of hadash,14 where the Merciful One saith, And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day;15 yet we learned: He may cut [the corn] for fodder and feed his cattle?16 — Said R. Shemaiah, There it is different, because Scripture saith, [ye shall bring the sheaf of the firstfruits of] your harvest.’17 [implying,] it shall be yours18 And the other?19 — Your harvest’ implies that of all Israel. But what of creeping things, where the Merciful One saith, It is a detestable thing; it shall not be eaten;20 yet we learned: Hunters of beasts, birds, and fish, who chance upon unclean species, are permitted to sell them to Gentiles?-There it is different, because Scripture saith, [they are a detestable thing] unto you:21 it shall be yours. If so, [it should be permitted] at the very outset too?22 — Here it is different, because Scripture saith, and they shall be [a detestable thing]:23 [meaning.] they shall be in their [forbidden] state. Now according to Hezekiah, for what purpose is ‘shall not be eaten’ written-so that ‘unto you’ is adduced to teach that it is permitted; let the Merciful One not write ‘shall not be eaten,’ so that ‘unto you’ will be unnecessary? — Hezekiah can answer you: My opinion24 is indeed [deduced] from this.25 But what of leaven, though the Merciful One saith, there shall no leavened bread be eaten,26 yet it was taught. R. Jose the Galilean said: Wonder at yourself! how can leaven be prohibited for [general] use the whole seven [days]? — There it is different, because Scripture saith, neither shall there be leaven seen unto thee:27 [this implies,] it shall be thine.And the Rabbis?28 — Thine own thou must not see, but thou mayest see that belonging to others and to the Most High. And the other?29 ‘unto thee’ is written twice.30 And the other? — One refers to a heathen whom you have conquered, and the other refers to a heathen whom you have not conquered.31 And the other?32 — ‘Unto thee’ is written three times.33 And the other? — One refers to leaven [se'or], and one refers to leavened bread [hamez]. and they are [both] necessary.34 Shall we say that it35 is dependent on Tannaim? [And the fat of that which dieth of itself, and the fat of that which is torn of beasts.] may be used for all service [: but ye shall in no wise eat of it].36 Why is ‘for all service’ stated? For I might think, for the service of the Most High let it be permitted, but for secular service let it be forbidden;37 therefore it is stated, ‘for all service’: this is the view of R. Jose the Galilean. R. Akiba said: For I might think, for secular service let it be clean, [but] for service of the Most High let it be unclean;38 therefore it is stated, ‘for all service’. Now R. Jose the Galilean [holds] that in respect of uncleanness and cleanness a verse is not required, a verse being required only in respect of what is forbidden and what is permitted. While R. Akiba [maintains]: [in respect of] what is forbidden and what is permitted no verse is required, a verse being required only in respect of uncleanness and cleanness. in general. leavened bread (hamez) which is not so strong, is permitted. And if leavened bread (hamez) were written, I would say that that is forbidden because it is fit to be eaten, but not so leaven (se'or). which cannot be eaten. — Bez. 7b.