Pesachim

They differ only in respect of ‘concerning the removal’: one Master holds that it implies in the past;1 while the other Master holds: It implies in the future. An objection is raised: ‘Blessed [art Thou] . . . who hast sanctified us with Thy commandments and hast commanded us concerning circumcision’?2 — How [else] should he say [it] there? Shall he say, ‘to circumcise’ — is it imperative that he should circumcise?3 Then what can be said of the father of the infant?4 — Then indeed it is so.5 An objection is raised: ‘Blessed [art Thou] . . . who hast sanctified us with Thy commandments and hast commanded us concerning shechitah’?6 — There too, how [else] shall he say it: shall he say ‘to slaughter,’ — is it imperative that he should slaughter? Then what can be said of the Passover sacrifice and [other] sacrifices?7 — [There] indeed it is so.8 An objection is raised: If one prepares a lulab6 for himself, he recites the blessing,’. . . who hast kept us in life and hast preserved us and hast suffered us to reach this season’. When he takes it in order to fulfil his obligation therewith,9 he recites:’ . . . who hast sanctified us with Thy commandments and hast commanded us concerning the taking of the lulab?’10 There it is different, because in the [very] moment that he lifts it up his duty is fulfilled.11 If so, [instead of stating] ‘in order to fulfil his obligation therewith,’ he should say. ‘having fulfilled his obligation therewith?’ — That indeed is so, but because he desires to teach ‘to sit in the sukkah’12 in the second clause, he also states in the first clause, ‘to fulfil his obligation therewith’ — For he teaches in the second clause: He who makes a sukkah for himself recites: ‘Blessed art thou, O Lord . . . who has kept us in life and hast preserved us and hast enabled us to reach this season’. When he enters to sit therein he recites: ‘Blessed [art Thou] ... who hast sanctified us with Thy commandments and hast commanded us to sit in the sukkah.’13 And the law is: [He recites,] ‘concerning the removal of leaven’.14 Now incidentally all agree that we must recite the benediction beforehand:15 how do we know it? — Because Rab Judah said in Samuel's name: For all precepts a benediction is recited prior [‘ober] to their being performed — Where is it implied that this [word] ‘ober connotes priority? — Said R. Nahman b. Isaac, Because Scripture saith, Then Ahimaaz ran by the way of the Plain and overran [wa-ya'abor] the Cushite.16 Abaye said, [It follows] from this: and he himself passed over [‘abar] before them;17 alternatively, from this: and their king is passed on [wa-ya'abor] before them, and the Lord at the head of them.18 The School of Rab said: Except [for] a ritual bath and shofar.19 As for a ritual bath, it is well, because the person is not yet fit;20 but what is the reason for the shofar? And should you say, because he may sound the blast [teki'ah] incorrectly;21 if so, the same applies even to shechitah, and circumcision too? Rather, said R. Hisda: Except for a ritual bath alone was stated. It was taught likewise: When one has a ritual bath and ascends [from the bath], on his ascending he recites: Blessed [art Thou] . . . who hast sanctified us with Thy commandments and hast commanded us concerning tebillah’. BY THE LIGHT OF A LAMP, etc. How do we know this? — Said R. Hisda: By deriving [the meaning of] ‘finding’ from ‘finding’ and ‘finding’ from ‘searching’, and ‘searching’ from ‘searching’, and ‘searching’ from ‘lamps’, and ‘lamps’ from ‘lamp’:22 [Thus:] ‘finding’ from ‘finding’: here it is written, seven days shall there be no leaven found in your houses,23 while elsewhere it is written, and he searched, and began at the eldest, and left at the youngest: and the cup was found [in Benjamin's sack].24 ‘Finding’ [is learned] from ‘searching’ [mentioned] in its own connection.25 And ‘searching’ from ‘lamps’, as it is written, And it shall come to pass at that time, that I will search Jerusalem with lamps.26 And ‘lamps’ from ‘lamp’, for it is written, The soul of man is the lamp of the Lord, searching all the innermost parts of the belly.27 The School of R. Ishmael taught: In the evening of the fourteenth leaven is searched for by the light of a lamp. Though there is no proof of this, there is an allusion to it, because it is said, ‘seven days shall there be no leaven [in your houses]’; and it is said, ‘and he searched, and began at the eldest, and left at the youngest: and the cup was found [in Benjamin's sack]’; and it is said, ‘And it shall come to pass at that time, that I will search Jerusalem with lamps’. and it is said, ‘The soul of man is the lamp of the Lord, searching [all the innermost parts of the belly]’. What is the purpose of the additional quotations?28 And should you answer, this ‘at that time’ is a statement of lenient treatment by the Merciful One, [viz.,] ‘I will not search Jerusalem with the light of a torch, which gives much light, but only with the light of a lamp, the light of which is much smaller, so that great wrongdoing will be found out but petty wrongdoing will not be found out,29 — then come and hear! ‘The soul of man is the lamp of the Lord, [searching. etc.]’.30 Our Rabbis taught: one may not search either by the light of the sun or by the light of the moon, or by the light of a torch, save by the light of a lamp, circumciser, but upon the father, whereas if the former said ‘to circumcise’, it would imply that it is his personal duty in every case. wa-ya'abor, means in front of, i.e., prior to’ the blessing until after the ritual bath, and all others requiring a ritual bath were treated likewise (Rashi). be searched out by lamplight. torch is required.