Pesachim

[and] I will [thus] exclude wheat and barley, which species are subject to first fruits? Hence [the repetition,] ‘unleavened bread’, unleavened bread’,1 is stated as an extension. If [the repetition] ‘unleavened bread, unleavened bread’ is an extension, then even first fruits too [may be included]? — R. Akiba retracted.2 For it was taught: You might think that a man can discharge his obligation with first fruits. Therefore it is stated, ‘in all your habitations shall ye eat unleavened bread’, 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]. You might think that I exclude second tithe too,3 but [the repetition] ‘unleavened bread’, ‘unleavened bread’,is stated as an extension. But what [reason] do you see to include second tithe and exclude first fruits? — I include second tithe because it can be permitted [to be eaten] in all habitations,4 in accordance with R. Eleazar, and I exclude first fruits, for which there is no permission in all habitations. For R. Eleazar said: Whence do we know in the case of second tithe that became defiled, that we can redeem it even in Jerusalem? From the verse, when thou art not able se'etho [to bear it].5 Now se'eth6 can only refer to eating, as it is said, And he took and sent mase'oth [messes] unto them from before him.7 Now, whom do you know to maintain that he fulfils his obligation with second tithe? R. Akiba.8 Yet he excludes first fruits through [the phrase] ‘in all your habitations’.9 This proves that he retracted. And R. Jose the Galilean, let him deduce it from [the phrase] ‘the bread of affliction [‘oni]’, implying, that which can be eaten in grief, thus excluding this [sc. first fruits], which can be eaten only in rejoicing?10 — He holds as R. Simeon, For it was taught: First fruits are forbidden to an onen;11 but R. Simeon permits [them]. What is the reason of the Rabbis?12 — Because it is written, Thou mayest not eat within thy gates [the tithe of thy corn ... nor the heave-offering of thy hand],13 and a Master said: ‘The heave-offering of [terumoth] thy hand’ means first fruits. Thus first fruits are assimilated to tithe: just as tithe is forbidden to an onen,14 so are first fruits forbidden to an onen. And R. Simeon?15 — The Divine Law designated them ‘terumah’, [hence they are] like terumah: just as terumah is permitted to an onen, so are first fruits permitted to an onen. Now R. Simeon: granted that he does not accept the hekdesh,16 yet ‘rejoicing’ is nevertheless written in connection therewith, for it is written, and thou shalt rejoice in all the good etc.?17 — That comes for the time of rejoicing.18 For we learned: From Pentecost until the Festival [of Tabernacles] he [the Israelite] brings [the first fruits] and recites [the ‘confession’];19 between the Festival and Hanukkah20 he brings [the first fruits] but does not recite [the ‘confession’]. Our Rabbis taught: ‘Bread of poverty’, this excludes halut21 and ashishah [pancake].22 You might think that a man can discharge his obligation only with coarse bread;23 therefore [the repetition] ‘unleavened bread’, ‘unleavened bread’, is stated as an extension, [intimating] even [if it is] like the unleavened bread of Solomon.24 If so, why is ‘bread of poverty’ stated? To exclude halut and pancakes. And where is it implied that this [word] ‘ashishah’ denotes something of value?25 — Because it is written, And he dealt among all the people, even among the whole multitude of Israel, both to men and women, to every one a cake of bread, and a good piece of flesh [eshpar] and an ashishah,26 whereon R. Hanan b. Abba said: ‘Eshpar’ means one sixth [ehad mishshishah] of a bullock [par];ashishah means [a cake made with] one sixth of an ephah [of flour].27 Now he differs from Samuel, for Samuel said: Ashishah is a cask of wine, for it is written, and love casks of [ashishe] grapes.28 Our Rabbis taught: One may not bake a thick loaf on Passover: this is the view of Beth Shammai; R. Jose the Galilean. it into money — i.e., redeem it. ‘confession’, recited at a time of natural rejoicing, viz., during the months of harvesting and collecting the produce from the fields.