Pesachim

Does that not mean that they ate on the roof and recited [the Hallel] on the roof? No: they ate on the ground and recited [it] on the roof. Yet that is not so, for surely we learned: You must not conclude after the Paschal meal [by saying] ‘To the aftermeal entertainment!’1 and Rab said: [That means] that they must not remove from one company to another?2 — There is no difficulty: there it is at the time of eating;3 here it is not at the time of eating.4 Come and hear: Abba Saul said: The upper chamber of the Holy of Holies was more stringent than the Holy of Holies, for the High Priest entered the Holy of Holies once a year, whereas the upper chamber of the Holy of Holies was entered only once a septennate — others say, twice a septennate — others say, once in a Jubilee — to see what it required?5 -Said R. Joseph: Shall a man stand up and raise an objection from the Hekal!6 The Hekal is different, because it is written, Then David gave to Solomon his son the pattern of the porch [of the Temple], and of the houses thereof, and of the treasuries thereof, and of the upper rooms thereof, and of the inner chambers thereof, and of the place of the ark-cover;7 and it is written, All this [do I give thee] in writing, as the Lord hath made me wise by His hand upon me.8 Come and hear: [With regard to] the chambers built in the sacred area9 and opening into the non-sacred area,10 their inside is non-sacred,11 while their roofs are sacred? — R. Hisda explained this [as meaning] where their roofs were level with the ground of the Temple Court.12 If so, consider the second clause: [As to] those built in the non-sacred [area] and opening into the sacred [area], their inside is sacred, while their roofs are non-sacred. Now if you think that it means where their roofs are level with the ground of the Temple Court, then they are cellars, whereas R. Johanan said: The cellars were not sanctified? — R. Johanan said this only in respect of those opening into the Temple Mount; [whereas] that was taught in respect of those opening into the Temple Court. But it was taught, R. Judah said: The cellars under the Hekal were non-sacred?13 — That was taught where they opened into the non-sacred [area]. Come and hear: And its roof is sacred?14 — Now is that logical: surely he teaches: As for these roofs, you may not eat there sacrifices of the greater sanctity, nor kill there sacrifices of the lesser sanctity.15 But in that case ‘its roof is holy’ presents a difficulty? — Said R. Hama b. Guria: [That was taught] in respect of those two cubits. For we learned: There were two cubits [measures] in Shushan the Castle,16 one on the north-east corner and one on the south-east corner. That on the north-east corner exceeded [the cubit] of Moses17 by half a fingerbreadth, while that on the south-east corner exceeded it [sc. the first cubit] by half a fingerbreadth, so that it exceeded [the cubit] of Moses by a fingerbreadth. And why was one large and one small?18 So that the workers might receive [contracts] by the small [measure] and deliver [the work] by the large one, to avoid liability to a trespass-offering.19 Any why two? One was for [work in] gold and silver,20 while the other was [or building.21 We learned: THE WINDOWS AND THE THICKNESS OF THE WALL ARE AS THE INSIDE. As for the windows, it is well, this being possible where they were level with the ground of the Temple Court; but how is the thickness of the wall conceivable?22 — It is possible in the case of the inner wall,23 as it is written, But he hath made the rampart and the wall to mourn,24 which R. Aha — others say, R. Hanina — interpreted: the wall proper and the minor wall. MISHNAH. IF TWO COMPANIES ARE EATING IN ONE ROOM,25 THESE MAY TURN THEIR FACES IN ONE DIRECTION AND THOSE MAY TURN THEIR FACES IN ANOTHER DIRECTION,26 WITH THE BOILER27 IN THE MIDDLE.28 WHEN THE WAITER29 RISES TO MIX [THE WINE], HE MUST SHUT HIS MOUTH AND TURN HIS FACE AWAY [FROM THE OTHER COMPANY] UNTIL HE REACHES HIS OWN COMPANY.30 BUT A BRIDE31 MAY TURN HER FACE AWAY AND EAT. GEMARA. Who is [the author of] our Mishnah? — It is R. Judah. For it was taught: Upon the houses wherein they shall eat it:32 this teaches that a Paschal lamb may be eaten in two companies. You might think that the eater may eat in two places,33 therefore It is stated, In one house shall he eat it.34 Whence it was said: If the waiter35 ate as much as an olive at the side of the oven, if he is wise he eats his fill36 of it; but if the members of the company wish to do him a favour, they come and sit at his side:37 this is R. Judah's opinion. R. Simeon said: ‘Upon the houses wherein they shall eat it:’ this teaches that the eater may eat in two places. 38 sanctity of the Paschal meal precluded this, as it would turn an occasion of solemnity and reverential gratitude to God into one of light-hearted frivolity. however, R. Joseph appears to use the word more elastically, making it embrace the Holy of Holies too. mentioned in the forgoning, which include the ‘upper room’. determined by their openings. different on account of the explicit verse is inapplicable here, for the roofs are not mentioned in that verse. capital of the Persian empire, was sculptured upon it. contract according to the length of the larger measure. The purpose was to preclude the possibility of benefiting from the Sanctuary over and above their exact due, which would involve them in trespass. and similar utensils or vessels which were not used in the actual service of the altar might be kept in them. But they were not sanctified in respect of anything else. while the top of the city wall was certainly not on a level with the Temple Mount. of the Temple Court, which itself reached several different heights in gradient. two companies, but one person may not eat in two places. makes it like two rooms. Judah holds that the traditional consonantal form of the word determines Its meaning regardless of vocalization.