Pesachim

dates1 and occupy themselves with the Torah. ‘Ulla visited Pumbeditha. On being offered a basket [tirama] of dates, he asked them, How many such [are obtainable] for a zuz? ‘Three for a zuz’, they told him. ‘A basketful [zanna]2 of honey for a zuz’, exclaimed he, ‘yet the Babylonians do not engage in [the study of] the Torah!’3 At night they [the dates] upset him. ‘A basketful of deadly poison cost a zuz in Babylonia, exclaimed he, ‘yet the Babylonians study the Torah!’4 R. Eleazar also said, What is meant by the verse, And many people shall go and say: ‘Come ye, and let us go up to the mountain of the Lord, To the house of the God of Jacob’,5 the God of Jacob, but not the God of Abraham and Isaac? But [the meaning is this: we will] not [be] like Abraham, in connection with whom ‘mountain’ is written, as it is said, As it is said to this day, ‘In the mountain where the Lord is seen.’6 Nor like Isaac, in connection with whom ‘field’ is written, as it is said, ‘And Isaac when out to meditate in the field at eventide.’7 But [let us be] like Jacob, who called Him ‘home’, as it is said, ‘And he called the name of that place Beth-el [God is a home].8 R. Johanan said: The reunion of the Exiles is as important as the day when heaven and earth were created, for it is said, And the children of Judah and the children of Israel shall be gathered together, and they shall appoint themselves one head, and shall go up out of the land; for great shall be the day of Jezreel;9 and it is written, And there was evening and there was morning, one day.10 AN ORPHAN ON WHOSE BEHALF HIS GUARDIANS SLAUGHTERED etc. You may infer from this that selection is retrospective?11 — Said R. Zera: [No:] a lamb according to their father's houses12 [implies] in all cases.13 Our Rabbis taught: A lamb for a household:14 this teaches that a man can bring [a lamb] and slaughter [it] on behalf of his son and daughter, if minors, and on behalf of his Canaanitish [non-Jewish] slave and bondmaid, whether with their consent or without their consent. But he cannot slaughter [it] on behalf of his son and daughter, if adults, or on behalf of his Hebrew slaves and bondmaids, or on behalf of his wife, save with their consent. Another [Baraitha] taught: A man must not slaughter [the Passover-offering] on behalf of an adult, his son and daughter, and on behalf of his Hebrew slave and bondmaid, and on behalf of his wife, save with their consent. But he may slaughter [it] on behalf of his son and daughter, if minors, and on behalf of his Canaanitish slave and bondmaid, whether with their consent or without their consent. And all of these, if they [themselves] slaughtered and their master [also] slaughtered on their behalf, can discharge [their duty] with their master's, but they cannot discharge [their duty] with their own, except a woman,15 because she is able to protest.16 How is a woman different?17 — Said Raba, [It means] a woman and those who are like her.18 This is self-contradictory. You say, ‘Except a woman, because she is able to protest.’ [Thus] the reason is because she protested, but if she did not protest, she cannot discharge [her duty] with her husband's. Yet surely the first clause teaches: ‘Nor on behalf of his wife [etc.] save with their consent’: hence if nothing is said, she cannot discharge [her obligation thus]? — What does ‘save with their consent’ mean? Not that they said ‘yes,’ but when they said nothing, which excludes [the case] where they said ‘no.’ But surely ‘and all of these, if they [themselves] killed and their master killed on their behalf, can discharge [their duty] with their master's, but they cannot discharge [their duty] with their own meal's where nothing is said, yet it teaches, ‘except a woman, because she can protest’? — Said Raba: Since they [themselves] slaughtered, you can have no greater protest than this. A SLAVE BELONGing TO TWO PARTNERS etc. R. ‘Ena Saba19 pointed out a contradiction to R. Nahman: We learned: A SLAVE BELONGING TO TWO PARTNERS MAY NOT EAT OF EITHER’; yet it was taught: If he wishes, he can eat of this one's [and] if he wishes, he can eat of that one's? Said he to him, ‘Ena Saba!20 others say, You black pot!21 Between you and me the law will be clearly defined:22 our Mishnah [holds good] where they are particular with each other;23 the Baraitha [was taught] when they are not particular with each other. HE WHO IS HALF SLAVE AND HALF FREE MUST NOT EAT OF HIS MASTER'S. It is only of his master's that he must not eat, yet he may eat of his own? But it was taught: He may not eat, either of his own or of his master's! — There is no difficulty: one is according to the earlier Mishnah, while the other is according to the later Mishnah. For we learned: He who is half slave and half free works one day for his master and one day for himself: this is the view of Beth Hillel. Beth Shammai say: For a zuz. A zanna denotes a large basket with a capacity of three tirama, cf. Ta'an. 9b.] this teaches that man must live permanently in God. may now eat whichever he desires and there is no question of retrospective validity. obliged to do. either begrimed through toil (many Rabbis in Talmudic days being workmen) or that in his preoccupation with his studies he had neglected the appearance of his garments. tradition will be named from myself and from thee. other's offering.