Pesachim

He who eats nebelah on the Day of Atonement is not liable [to a sin-offering].1 Rabina said, You may even say [that it agrees with] the Rabbis: [the meaning is] that the interdict which is on account of thou shalt not eat leavened bread with it’ alone, thus this is excluded, for its interdict is not on account of ‘thou shalt not eat leavened bread with it’ alone, but also on account of ‘thou shalt not eat tebel’. Is then ‘alone’ written? 2 — Rather, it is clearly as R. Shesheth [stated]. Our Rabbis taught. You might think that a man can discharge his obligation with second tithe in Jerusalem; therefore it is stated, the bread of affliction [‘oni],3 teaching, [it must be] that which may be eaten in grief [aninuth].4 thus this is excluded, which is not eaten in grief but [only] in joy:5 this is the view of R. Jose the Galilean. R. Akiba said: [The repetition of] ‘unleavened bread’, ‘unleavened bread’, is an extension.6 If so, what is taught by ‘bread of affliction’ [‘oni]? It excludes dough which was kneaded with wine, oil, or honey.7 What is R. Akiba's reason? — Is then lehem [bread of] ‘oni [grief] written? Surely ‘ani [poverty] is written.8 And R. Jose the Galilean?9 — Do we then read it ‘ani? Surely we read it ‘oni. And R. Akiba? — The fact that we read it ‘oni [is explained] as Samuel's [dictum]. For Samuel said: Bread of ‘oni [means] bread over which many words are recited [‘onin].10 Yet does R. Akiba hold [that] dough which was kneaded with wine, oil, or honey is not [fit]? Surely it was taught: Dough must not be kneaded on Passover with wine, oil, or honey; and if one did knead it, — R. Gamaliel said: It must be burnt immediately;11 while the Sages say: It may be eaten. Now R. Akiba related: I was staying [one Passover] with R. Eliezer and R. Joshua, and I kneaded dough for them with wine, oil or honey, and they said nothing to me. And though one may not knead, yet one may smooth the surface with them, — this is according to the first Tanna. But the Sages maintain: With that with which one may knead, one may smooth, while with that with which one may not knead, one may not smooth. And they ail agree that dough may not be kneaded with lukewarm [water]!12 — There is no difficulty: the one refers to the first day of the Festival; the other, to the second day of the Festival.13 As R. Joshua b. Levi said to his sons: For the first day14 do not knead [it] for me with milk;15 from then onwards knead it for me with milk. But it was taught: Dough must not be kneaded with milk, and if one does knead it, the whole loaf is forbidden, because it leads to sin?16 Rather, he said this: For the first day do not knead it for me with honey; from then onwards knead [it] for me with honey. Alternatively I can say: After all it means with milk, [but] as Rabina said, [When made] like the eye of an ox, it is permitted;17 so here too, [it was] like the eye of an ox. ‘And they all agree that dough may not be kneaded with lukewarm [water]’. Why is it different from meal-offerings: for we learned: All meal-offerings18 are kneaded with lukewarm water, and he [the official in charge] guards them that they should not become in connection with the eating of unleavened bread on the night of Passover. leaven? — If this was said of [very] careful men [priests], shall it [also] be said of those who are not careful?19 If so, let it also be permitted to wash [the grain];20 why did R. Zera say in the name of Rabbah b. Jeremiah in Samuel's name: The wheat for meal-offerings must not be washed? — The kneading was done by careful men, but the washing would not be done by careful men.21 Yet must the kneading be done by careful men [priests]; surely it is written, and he shall bring it to Aaron's sons the priests: and he shall take thereof his handful.’22 from the taking of the handful and onwards is the duty of the priesthood; this teaches concerning the pouring [of oil] and the mixing,23 that it is valid [when done] by any man? — The kneading, granted that it is not [done] by careful men, yet it is [done] in the place of careful men.24 For a Master said: The mixing is valid [if done] by a lay Israelite; [but if done] without the wall[s] of the Temple Court, it is invalid. Thus this excludes washing, which is not [done] by careful men nor in the place of careful men. And wherein do they [all other meal-offerings] differ from the meal-offering of the ‘omer,25 for it was taught: The meal-offering of the ‘omer is washed and heaped up?26 — A public [offering] is different.27 Our Rabbis taught: You might think that a man discharges his duty with first fruits,28 therefore it is stated, in all your habitations shall ye eat unleavened bread,29 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]: this is the view of R. Jose the Galilean. R. Akiba said: Unleavened bread and bitter herbs [are assimilated]:30 just as bitter herbs which are not first fruits [are required],31 so unleavened bread which is not first fruits [must be eaten]. If so, just as bitter herbs of a species not subject to first fruits [are required], so unleavened bread of a species [of grain] not subject to first fruits [is meant], since it is forbidden on the score of nebelah, the interdict of the Day of Atonement cannot take effect. Thus the same applies here. is with an t,these letters often being interchangeable in Semitic languages. — Aninuth denotes the state of grief between the death of a near relative, e.g., one's father, and his burial, the bereaved person then being called an onen. in my mourning immediately. But the Sages hold that it can be baked before it is leaven. be used. But on the second night any mazzah is permissible. careful and could be relied upon not to permit it to ferment. But unleavened bread for Passover is made in every home, and the people could not be trusted to take so much care. not permit fermentation. under competent guidance and vigilance. pomegranates; a land of oil olive and honey’) are subject to the law of first fruits.