Pesachim

R. Judah argued again [with] another argument: Nothar is subject to ‘ye shall let nothing of it remain,’1 and leaven is subject to ‘ye shall let nothing of it remain’:2 just as nothar [is disposed of] by burning, so is leaven [disposed of] by burning. Said they to him, Let the guilt-offering of suspense3 and the sin-offering of a bird which is brought for a doubt,4 on your view,5 prove it: for they are subject to ‘ye shall let nothing of it remain,’6 and we maintain that they require burning, while you say [it is disposed of] by burial.7 [Thereupon] R. Judah was silent. Said R. Joseph: Thus people say, The ladle which the artisan hollowed out, in it [his tongue] shall be burnt with mustard.8 Abaye said: When the maker of the stocks sits in his own stock, he is paid with the clue which his own hand wound.9 Raba said: When the arrow maker is slain by his own arrows, he is paid with the clue which his own hand wound. BUT THE SAGES MAINTAIN: HE CRUMBLES AND THROWS IT etc. The scholars asked: How is it meant: He crumbles and throws it to the wind, or he crumbles and throws it into the sea; or perhaps, he crumbles and throws it to the wind, but he may throw it into the sea whole [without crumbling]? And we learned similarly in connection with an idol too: R. Jose said: He crushes and throws it to the wind or casts it into the sea. And the scholars asked: How is it meant: He crushes and throws it to the wind, or he crushes and casts it into the sea; or perhaps, he crushes and throws it to the wind, but he may cast it into the sea whole [without crushing?]—Said Rabbah: It is logical that an idol, which goes into the Dead Sea, need not be crushed;10 leaven, which goes into other streams, needs crumbling. Said R. Joseph to him, On the contrary, the logic is the reverse: An idol, which does not dissolve, needs crushing; leaven, which dissolves, does not need crumbling. It was taught in accordance with Rabbah;11 it was taught in accordance with R. Joseph.12 It was taught in accordance with Rabbah: If he was walking in a wilderness, he crumbles it [the leaven] and casts it to the wind; if he was travelling in a ship, he crumbles it and casts it into the sea. It was taught in accordance with R. Joseph: If he was travelling in the desert, he crushes [the idol] and throws it to the wind; if he was travelling in a ship, he crushes and casts it into the sea. [The teaching requiring] ‘crushing’ is a difficulty according to Rabbah, [while the teaching requiring] ‘crumbling’ is a difficulty according to R. Jose? ‘Crushing’ is not a difficulty according to Rabbah: one means into the Dead Sea,13 the other means into other waters. ‘Crumbling’ is not a difficulty according to R. Joseph: One refers to wheat [grains],14 the other refers to bread. MISHNAH. LEAVEN BELONGING TO A GENTILE OVER WHICH PASSOVER HAS PASSED15 IS PERMITTED FOR USE; BUT THAT OF AN ISRAELITE IS FORBIDDEN FOR USE, BECAUSE IT IS SAID, NEITHER SHALL THERE BE LEAVEN SEEN WITH THEE.16 GEMARA. Who is [the authority of] our Mishnah: it is neither R. Judah nor R. Simeon nor R. Jose the Galilean. What is this [allusion]? — For it was taught: [As to] leaven, both before its time and after its time, he transgresses a negative command on its account; during its time, he transgresses a negative command and [commits a sin subject to] kareth.17 remain there until then. due, he brings a guilt-offering of suspense. waterduct which carries it off. and thrown into the sea, lest someone finds the sack. Nisan until evening, when Passover commences; after its time, after Passover — i.e., leaven which was kept from before until after Passover. He transgresses by eating it.