Jerusalem Talmud Pesachim 1:4

משנה: רִבִּי מֵאִיר אוֹמֵר אוֹכְלִין כָּל־חָמֵשׁ וְשׂוֹרְפִין בִּתְחִילַּת שֵׁשׁ. רִבִּי יְהוּדָה אוֹמֵר אוֹכְלִין כָּל־אַרְבַּע וְתוֹלִין כָּל־חָמֵשׁ וְשׂוֹרְפִין בִּתְחִילַּת שֵׁשׁ׃ MISHNAH: Rebbi Meïr says, one eats¹⁰⁶Leavened food on the 14^th of Nisan. all during the fifth [hour]¹⁰⁷According to most opinions. the standard day is counted from sunrise to sundown and is divided into 12 hours. At the spring equinox the day starts at 6 am local time; then the fourth hour is 9–10 am, the fifth 10–11 am and the start of the sixth is 11 am. and burns at the start of the sixth. Rebbi Jehudah says, one eats the entire fourth [hour], suspends¹⁰⁸One neither eats nor burns. during the fifths, and burns at the start of the sixth.

הלכה: רִבִּי מֵאִיר אוֹמֵר אוֹכְלִין כָּל־חָמֵשׁ כול׳. רִבִּי מֵאִיר אוֹמֵר. מִשֵּׁשׁ שָׁעוֹת וּלְמַעֲלָן מִדִּבְרֵיהֶן. רִבִּי יוּדָה אוֹמֵר. מִשֵּׁשׁ שָׁעוֹת וּלְמַעֲלָן מִדִּבְרֵי תוֹרָה. מַה טַעֲמָא דְרִבִּי מֵאִיר. אַ֚ךְ בַּיּ֣וֹם הָֽרִאשׁ֔וֹן. זֶה חֲמִשָּׁה עָשָׂר. יָכוֹל מִשֶּׁתֶּחְשָׁךְ. תַּלְמוּד לוֹמַר אַךְ. הָא כֵיצַד. תֶּן לוֹ לִפְנֵי שְׁקִיעַת הַחַמָּה שָׁעָה אַחַת. מַה טַעֲמָא דְרִבִּי יוּדָה. אַ֚ךְ בַּיּ֣וֹם הָֽרִאשׁ֔וֹן. זֶה אַרְבָּעָה עָשָׂר. יָכוֹל כָּל־הַיּוֹם כּוּלּוֹ. תַּלְמוּד לוֹמַר אַךְ. הָא כֵיצַד. חֲלוֹק אֶת הַיּוֹם חֶצְיוֹ לְחָמֵץ וְחֶצְיוֹ לְמַצָּה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי מֵאִיר. תַּמָּן הוּא אָמַר. אַךְ לְרַבּוֹת. וְהָכָא הוּא אָמַר. אַךְ לָמָעֵט. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְודַּוּמָא. מִיעֲטוֹ שֶׁאֵינוֹ בְחָמֵץ. רִבִּי מֵאִיר אוֹמֵר. לֹֽא־תֹאכַ֤ל עָלָיו֙ חָמֵ֔ץ. עַל אֲכִילָתוֹ. רִבִּי יוּדָה אוֹמֵר. לֹֽא־תֹאכַ֤ל עָלָיו֙ חָמֵ֔ץ. עַל עֲשִׂייָתוֹ. HALAKHAH: “Rebbi Meïr says, one eats all during the fifth [hour],” etc. ¹⁰⁹The text is copied from Sanhedrin 5:3:2-5" href="/Jerusalem_Talmud_Sanhedrin.5.3.2-5">Sanhedrin 5:3 where in general it is agreed that in a criminal case where it is necessary to determine the time of an alleged crime a difference of two hours in the testimony of different witnesses invalidates the testimonies; R. Jehudah applies this also to noontime but the anonymous Tanna (supposed to be R. Meïr) disagrees and allows discrepancies up to two hours in this case.
The scribe of the Leiden ms., after the text translated here in the first 5 sentences, wrote: “one repeats from Sanhedrin until the sun never starts setting’.” The corrector who prepared the ms. for the Venice printer added the omitted portion; his text differs from Sanhedrin by both an addition and a lacuna. It is impossible to decide whether the corrector’s text be copied from a different ms. or represents the corrector’s emendations of the Sanhedrin text. In neither text is the use of references “here” and “there” (either Pesaḥim or Sanhedrin) completely consistent. Rebbi Meïr says, from noontime on it¹¹⁰The prohibition of leavened matter on Passover Eve. is from their words; Rebbi Jehudah says, from noontime on it is biblical. What is Rebbi Meïr’s reason? Only on the first day¹¹¹Exodus.12.15">Ex. 12:15: Seven days you shall eat maẓzot; only on the first day you shall eliminate sour dough from your houses … אַךְ might also be translated as “certainly”., that is the fifteenth¹¹²Exodus.12.14">Ex. 12:14 states: This day shall be a remembrance for you; you shall keep it as a holiday of pilgrimage for the Eternal … Num. 28:15–16 require that the 14^th of Nisan be pesaḥ for the Eternal; starting from the 15^th for seven days it is the holiday of mazzot. Since pesaḥ (i. e., the day of the slaughter of the pesaḥ sacrifice) is connected inextricably with the holiday of mazzot, the reference in Numbers.28.14">v. 14 to the “first day” is intrinsically ambiguous, whether it refer to pesaḥ or to the holiday.. I could think at nightfall; the verse says only,¹¹³A similar argument is in the Pesachim.4b">Babli, 4b, Mekhilta dR. Ismael (ed. Horovitz-Rabin p. 28), Mekhilta dR. Simeon b. Iohai (ed. Epstein-Melamed p. 17).. How is this? Give it one hour before sundown¹¹⁴I. e., the only biblical requirement is that all leavened matter be completely disposed of before the holiday at sundown.. What is Rebbi Jehudah’s reason? Only on the first day, that is the fourteenth. I could think the entire day; the verse says only. How is that? Split the day, half for leavened matter, half for mazzah. Rebbi Meïr’s argument seems inverted. There, he said only to add; here he said only to diminish¹¹⁵It seems that this refers to Exodus.12.16">Ex. 12:16: …no work shall be done [on the holidays], only what may be eaten by any soul, it alone may be made by you. Everybody agrees that food may be prepared on a holiday. According to R. Meïr (i. e., the anonymous opinion in Megillah 1:6:1" href="/Jerusalem_Talmud_Megillah.1.6.1">Mishnah Megillah 1:8) only food may be prepared, not preparations necessary for the preparation of food. According to R. Jehudah (Megillah 1:6:2-5" href="/Jerusalem_Talmud_Megillah.1.6.2-5">Megillah 1:8), anything that in the end leads to preparation of food is permitted on a holiday. R. Meïr reads only as a restriction in v. 16 and as an addition in v. 15!. Rebbi Samuel bar Eudaimon said, he diminished, he excludes leavened matter. Rebbi Meïr says, do not eat leavened matter with it¹¹⁶Deuteronomy.16.3">Deut. 16:3, referring to the pesaḥ sacrifice which is slaughtered on the afternoon of the 14^th and eaten in the night of the 15^th., while it is eaten. Rebbi Jehudah says, do not eat leavened matter with it, while it is prepared¹¹⁷In the afternoon of the 14^th. This supports R. Jehudah’s contention that leavened matter is biblically forbidden in the afternoon of the 14^th; Sifry Deut. 130..

רִבִּי יוּדָה אִית לֵיהּ [עֲשֵׂה וְלֹא תַעֲשֶׂה עַל אֲכִילָתוֹ. עֲשֵׂה וְלֹא תַעֲשֶׂה עַל בִּיעוּרוֹ. עֲשֵׂה עַל אֲכִילָתוֹ. שִׁבְעַ֥ת יָמִ֛ים תֹּֽאכַל־עָלָי֥ו מַצּ֖וֹת. וְלֹא חָמֶץ. כָּל־לֹא תַעֲשֶׂה שֶׁהוּא בָא מִכֹּחַ עֲשֵׂה. עֲשֵׂה. לֹא תַעֲשֶׂה עַל אֲכִילָתוֹ. לֹֽא־תֹאכַ֤ל עָלָיו֙ חָמֵ֔ץ. עֲשֵׂה עַל בִּיעוּרוֹ. תַּשְׁבִּ֥יתוּ שְׂאוֹר. לֹא תַעֲשֶׂה עַל בִּיעוּרוֹ. שִׁבְעַ֣ת יָמִ֔ים שְׂאוֹר לֹ֥א יִמָּצֵא֭ בְּבָֽתֵּיכֶ֑ם. Rebbi Jehudah has [both a positive and a negative commandment concerning its eating¹¹⁸“It” here refers to maẓzah., a positive and a negative commandment concerning its¹¹⁹“It” here refers to leavened matter. removal. A positive commandment concerning its eating, seven days you shall eat unleavened bread with it, but not leavened. Any prohibition which is implied by a positive commandment has the status of positive commandment¹²⁰It is not an indictable offense; cf. Bikkurim 1:5:4" href="/Jerusalem_Talmud_Bikkurim.1.5.4">Bikkurim 1:5, Note 103. If a positive commandment is in conflict with a negative one (a prohibition), the positive is stronger. But an obligation which is both positive and negative is stronger than anything else.. A negative commandment concerning its eating, do not eat leavened for it. A positive commandment concerning its removal, you shall remove sour dough¹¹¹Exodus.12.15">Ex. 12:15: Seven days you shall eat maẓzot; only on the first day you shall eliminate sour dough from your houses … אַךְ might also be translated as “certainly”.. A negative commandment concerning its removal, for seven days sour dough shall not be found in your houses¹²¹Exodus.12.19">Ex. 12:19..

הָא רִבִּי מֵאִיר אוֹמֵר. מִשֵּׁשׁ שָׁעוֹת וּלְמַעֲלָה מִדִּבְרֵיהֶן. שְׁבִיעִית אֲסוּרָה מִשּׁוּם גָּדֵר. שִׁשִּׁית לָמָּה. מִשּׁוּם גָּדֵר. וְיֵשׁ גָּדֵר לְגָדֵר. אֶלָּא שָׁעָה שִׁשִּׁית מִתְחַלֶּפֶת בַשְּׁבִיעִית. הָא רִבִּי יְהוּדָה אוֹמֵר. מֵחָמֵשׁ וּלְמַעֲלָה מִדִּבְרֵיהֶן שִׁשִּׁית אֲסוּרָה מִשּׁוּם גָּדֵר. חֲמִישִּׁית לָמָּה. מִשּׁוּם גָּדֵר. וְיֵשׁ גָּדֵר לְגָדֵר. אֶלָּא שֶׁחֲמִישִּׁית מִתְחַלֶּפֶת בַשְּׁבִיעִית. Now Rebbi Meïr says, after noontime it is forbidden because of their words. The seventh hour is forbidden because of a fence. Why the sixth? Because of a fence¹²²For R. Meïr, the biblical prohibition of leavened matter starts at the 11^th hour (5 pm local time). The earlier afternoon hours, including the 7^th, are rabbinically forbidden as a “fence around the law”. Then it is difficult to understand why leavened matter has to be burned at the start of the 6^th, extending the rabbinic prohibition for another hour as a fence around the fence, a practice generally rejected.. Is there a fence around a fence? But the sixth hour may be confounded with the seventh¹²³It is not a fence around a fence but consistent with the opinion of the Sages (R. Meïr) in Sanhedrin 5:3:2-5" href="/Jerusalem_Talmud_Sanhedrin.5.3.2-5">Sanhedrin 5:3. In a society without watches the difference between 11am and 12am is not generally recognized; a prohibition enforced after noontime must practically be enforced starting from 11am.. ¹²⁴The remainder of the paragraph is missing in Sanhedrin. Now Rebbi Jehudah says, after the fifth hour it is forbidden because of their words; the sixth hour is forbidden because of a fence. Why the fifth? Because of a fence. Is there a fence around a fence? But the fifth hour may be confounded with the seventh.

מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי יְהוּדָה. תַּמָּן הוּא אָמַר. אֵין חֲמִישִּׁית מִתְחַלֶּפֶת בַּשְּׁבִיעִית. אָמַר רִבִּי יוֹסֵי. תַּמָּן הַדָּבָר מָסוּר לְבֵית דִּין. וּבֵית דִּין זְרִיזִין הֵן. בְּרַם הָכָא הַדָּבָר מָסוּר לַנָּשִׁים. וְהַנָּשִׁים עֲצֵילוֹת הֵן. אָמַר רִבִּי יוֹסֵי בֵּרִבִּי בּוּן. תַּמָּן תְּחִילַּת חֲמִישִּׁית סוֹף שְׁבִיעִית. בְּרַם הָכָא סוֹף חֲמִישִּׁית תְּחִילַּת שְׁבִיעִית. וְתַנֵּי כֵן. שֶׁבַּתְּחִילַּת חָמֵשׁ חַמָּה בַמִּזְרָח וְסוֹף שָׁעָה חַמָּה בַמַּעֲרָב. לְעוֹלָם אֵין הַחַמָּה נוֹטָה לְמַעֲרָב אֶלָּא בְסוֹף שֶׁבַע.] Rebbi Jehudah’s argument seems inverted. There¹²⁵Referring to Sanhedrin. R. Jehudah agrees that while without watches people cannot distinguish between two morning or two afternoon hours, he explicitly agrees that people distinguish between fifth (10–11am) and seventh (12am–1pm)., he says that the fifth cannot be confounded with the seventh. Rebbi Yose said, there the matter is given over to the court, and the court is diligent. But here the matter is given over to women who are slow. Rebbi Yose ben Rebbi Abun said, there¹²⁶In Sanhedrin the Mishnah does not require the court to accept any testimonies where the witnesses differ widely in determining the time of a crime; R. Jehudah admonishes the court under certain circumstances to investigate whether the witnesses do not in reality testify about the same time; Pesachim.12b">Babli Pesaḥim 12b. it is a matter between the beginning of the fifth and the end of the seventh hour. Here it is between the end of the fifth and the start of the seventh¹²⁷In Pesaḥim the period of doubt is little more than 60 min., in Sanhedrin close to 180 min. The apparent inconsistency is due to the informal use of “hour.”. It also was stated thus¹²⁸Pesachim.12b">Babli 12b.: At the start of the fifth hour the sun is in the East, and at the end of the [seventh] hour the sun is in the West. The sun never starts setting before the end of the seventh hour.]

רַב אָמַר. דִּבְרֵי רִבִּי מֵאִיר. הַמְקַדֵּשׁ בְּחָמֵץ מִשֵׁשׁ שָׁעוֹת וּלְמַעֲלָן לֹא עָשָׂה כְלוּם. אָמַר רִבִּי חוּנָה. וְיֵאוּת. אִילּוּ חִטִּים קוֹרְטֻבָּנִיוֹת בַּמִּדִבָּר דִּילְמָא טָבָן אִינִין בְמוֹעֲדָא כָלוּם. חַד בַּר נַשׁ אַפְקִיד דִיסִיקִיָא דְּפִיסְתָּא גַּבֵּי רִבִּי חִייָה רוּבָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. יוֹחָנָן חִיקוֹקִיָא הֲוָה. אֲתַא שְׁאַל לְרִבִּי. אֲמַר לֵיהּ. תִּימָּכֵר עַל פִּי בֵּית דִּין בִּשְׁעַת הַבִּיעוּר. חַד בַּר נַשׁ אַפְקִיד גַּרְבָּא דְכוּתְחָא גַּבֵּי רַב חִייָה בַּר אַשִׁי. אֲתַא שְׁאַל לְרַב. אֲמַר לֵיהּ. יִמָּכֵר עַל פִּי בֵּית דִּין בִּשְׁעַת הַבִּיעוּר. הֵיי דָנוֹ שְׁעַת הַבִּיעוּר. רִבִּי יִרְמְיָה אָמַר. בְּשַׁחֲרִית. רִבִּי בָּא אָמַר. חֲמִישִּׁית כְּרִבִּי יוּדָה. אָמַר רִבִּי יוֹסֵה. יְאוּת אָמַר רִבִּי יִרְמְיָה. כְּלוּם אָֽמְרוּ לִיגַּע בָּהֶן לְמוֹכְרָן לֹא מִפְּנֵי הָשֵׁב אֲבֵידָה לַבְּעָלִים. חֲמִישִּׁית כְּרִבִּי יוּדָה לֹא טָבָה כְלוּם. Rav said, the words of Rebbi Meïr: He who preliminarily marries with leavened matter starting from the sixth hour did not do anything¹²⁹Qiddušin 1:1, Note 73. A preliminary marriage can be contracted in different ways; one of them is delivering something of value to the bride. While leavened matter for R. Jehudah is prohibited only after noontime of the 14^th of Nisan, since it is rabbinically forbidden after the start of the fifth hour it no longer has any monetary value. Pesachim.7a">Babli 7a.. Rebbi Huna said, this is correct. Would Cordovanian¹³⁰In the Babli, loc. cit., קורדניתא “Kurdish”. According to Rashi and R. Hananel they are very hard; to be used they have to be soaked in water and then are considered leavened and forbidden for ususfruct on Passover. wheat in the desert be any good on the holiday? A person deposited a double sack¹³¹Greek δισάκκιον, τό. A different version is in the Pesachim.13a">Babli 13a. of bread with the Elder Rebbi Ḥiyya. Rebbi Yose ben Rabbi Abun said, he was Joḥanan from Ḥiqoq. He went and asked Rebbi who told him, it should be sold under judicial supervision at the time of elimination¹³²The owner did not collect his property before Passover Eve. To avoid it becoming worthless, it has to be sold to Gentiles and the proceeds kept in trust for the owner.. A person deposited a jar of kutaḥ¹³³A kind of yogurt made in Babylonia from milk, salt, and mouldy bread as source of the bacteria. This is leavened matter. with Rav Ḥiyya bar Ashi. He went and asked Rav who told him, it should be sold under judicial supervision at the time of elimination. What is the time of elimination¹³⁴When is the time to sell leavened matter whose owner did not collect it in time?? Rebbi Jeremiah said, in the morning¹³⁵The entire morning of the 14^th of Nisan.. Rebbi Aḥa said, the fifth [hour] following Rebbi Jehudah¹³⁶This is the Babli’s decision in the name of Rebbi, 13a.. Rebbi Yose said, Rebbi Jeremiah said it correctly. Did they not say to touch them in order to sell them only to return a lost article to its owner¹³⁷In general, an unpaid keeper is not responsible for losses unless he manipulates the deposit without authorization. Without incurring financial responsibility he only can sell by direction of the court in order to avoid major financial loss to the depositor.? In the fifth [hour] following Rebbi Jehudah it is not worth anything.

חֲבֵרַיָּיא אָֽמְרִין. חֲמִישִּׁית כְּרִבִּי יוּדָה הִקְדִּישׁוֹ מוּקְדָּשׁ. עֲשָׂאוֹ תְרוּמָה אֵינָהּ תְּרוּמָה. הִקְדִּישׁוֹ מוּקְדָּשׁ. הֶקְדֵּשׁ דָּמִים. עֲשָׂאוֹ תְרוּמָה אֵינָהּ תְּרוּמָה. שֶׁלֹּא נִיתְנָה תְרוּמָה אֶלָּא לַאֲכִילָה בִּלְבַד. אֲמַר לוֹן רִבִּי יוֹסֵי. לָא מִסְתַּבְּרָא דְלָא חִילּוּפִּין. הִקְדִּישׁוֹ אֵינוֹ מוּקְדָּשׁ. עֲשָׂאוֹ תְרוּמָה הֲרֵי זוֹ תְרוּמָה. הִקְדִּישׁוֹ אֵינוֹ מוּקְדָּשׁ. שֶׁאֵין פּוֹדִין אֶת הַקֳּדָשִׁים לְהַאֲכִילָן לִכְלָבִים. עֲשָׂאוֹ תְרוּמָה הֲרֵי זוֹ תְרוּמָה. טְהוֹרָה הִיא דְּבַר תּוֹרָה. אַתְּ הוּא שֶׁגָּזַרְתָּה עָלֶיהָ שְׂרֵיפָה. The colleagues said, in the fifth [hour] following Rebbi Jehudah if he dedicated it it is dedicated¹³⁸In order to avoid having to burn the leavened matter, he dedicates it to the Temple to be sold and the proceeds used for the Temple’s needs. Temple property is not subject to the prohibition of leavened matter since it is not yours as mentioned in Exodus.13.7">Ex.13:7.; if he designated it as heave it is no heave. If he dedicated it it is dedicated, dedication of money’s worth¹³⁹Even for R. Jehudah the biblical prohibition of usufruct only starts on midday of the 14^th; during the fifth hour the matter is worth money even for Jews, since it may be used as cattle feed.. If he designated it as heave it is no heave, since heave was given only to be consumed¹⁴⁰Heave is a sanctum to be given to the Cohen to be consumed in purity; nothing pure that cannot be consumed may become heave.. Rebbi Yose told them, the opposite is reasonable. If he dedicated it it is not dedicated; if he designated it as heave it is heave. If he dedicated it it is not dedicated, since one does not redeem sancta to feed to the dogs¹⁴¹Pesachim.29a">Babli 29a, Shevuot.11b">Ševuot 11b, Bekhorot.15a">Bekhorot 15a, Temurah.17a">Temurah 17a,Temurah.30b">30b,Temurah.31a">31a; Yerushalmi Maˋaser Šeni 2:5 Note 82.. If he designated it as heave it is heave, since it is pure by the words of the Torah¹⁴²Since by biblical standards it is food until 12 am, a rabbinic prohibition cannot invalidate a biblically valid dedication. This cannot be compared with the case of preliminary marriage since there money’s worth is required, which was eliminated by rabbinic usage.. You are the one who decided that it has to be burned.