משנה: אֵילּוּ דְבָרִים שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בַפֶּסַח. בַּחִיטִּים וּבַשְּעוֹרִים וּבַכּוּסְּמִין וּבְשִׁיבּוֹלֶת שׁוּעָל וּבַשִּׁיפוֹן וּבַדְּמַאי וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּיטְּלָה תְרוּמָתוֹ וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ וְהַכֹּהֲנִים בַּחַלָּה וּבַתְּרוּמָה. אֲבָל לֹא בַטִֵּבֶל וְלֹא בְמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִיטְּלָה תְרוּמָתוֹ וְלֹא בְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדוּ. חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר עֲשָׂאָן לְעֲצְמוֹ אֵין יוֹצֵא בָהֶן. עֲשָׂאָן לִמְכּוֹר לַשּׁוּק יוֹצֵא בָהֶן׃ MISHNAH: With the following one fulfills his obligation175While on the holiday of Passover there only is a prohibition of leavened matter, on the first night there is a positive commandment (Exodus.12.18">Ex. 12:18) to consume azyme bread (cf. the author’s The Scholar’s Haggadah, Northvale NJ 1995, p. 329). Only bread made from cereal which can become leavened is admitted; by tradition only the grains enumerated in the sequel qualify in this respect. on Passover: With wheat, and with barley, and with spelt, and with rye, and with fox grain176According to Rashi, oats. Maimonides in his Commentary to Kilaim 1:1: prairie barley., and with demay177Grain of which it is not known whether tithe was removed. Since one is permitted to feed demay to the poor and passing travellers, it is profane food by biblical standards., and with First Tithe whose heave was removed178This is totally profane in the hand of the Levite., and with Second Tithe or sancta which were redeemed179Once redeemed all sanctity is transferred to the redemption money; the produce reverts to profane status., and the Cohanim with ḥallah and heave180These are sancta, but since the Cohanim are obliged to consume them, they may consume them to fulfill their obligation.. But not with ṭevel181Grain after threshing and storage, before heave and tithe was taken. It is forbidden as food; it would be sinful to use it for the biblical obligation., nor with First Tithe whose heave was not removed182This statement is not really necessary since it is ṭevel., nor with Second tithe or sancta which were not redeemed183They have to be consumed in purity in Jerusalem; one action cannot be used to satisfy two distinct biblical obligations.. Flat cakes for a thanksgiving offering and wafers of a nazir184These are obligatory additions to the sacrifices; Leviticus.7.12">Lev. 7:12, Numbers.6.15">Num. 6:15., if he made them for himself one cannot fulfill his obligation185Since then they are sancta.; if he made them to sell on the market one fulfills his obligation186They are profane; only dedication by the buyer might make them sancta..
הלכה: כְּתִיב וְהָיָ֕ה בַּֽאֲכָלְכֶם֭ מִלֶּ֣חֶם הָאָ֑רֶץ תָּרִ֥ימוּ תְרוּמָה֭ לַֽיי. הָיִיתִי אוֹמֵר. יְהוּ כָל־הַדְּבַרִים חַייָבִין בַּחַלָּה. תַּלְמוּד לוֹמַר מִלֶּ֣חֶם. וְלֹא כָל־לֶחֶם. אִם מִלֶּ֣חֶם לֹא כָל־לֶחֶם. אֵין לִי אֶלָּא לְחִטִּים וְלִשְׂעוֹרִים בִּלְבַד. [שְׁאָר מִינִין מְנַיִין.] תַּלְמוּד לוֹמַר רֵאשִׁית עֲרִיסוֹתֵיכֶם רִיבָה. וְרִיבָה אֶת הַכֹּל. רִבִּי יוֹסֵה בְשֵׂם רִבִּי שִׂמְעוֹן תַּנֵּי רִבִּי יִשְׁמָעֵאל כֵּן. רִבִּי יוֹנָה רִבִּי זְעוּרָא רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי יִשְׁמָעֵאל. HALAKHAH: 187This and the the following paragraphs up to Pesachim 2:4:5" href="/Jerusalem_Talmud_Pesachim.2.4.5">Note 207 are also in Ḥallah 1:1, Notes 6–21, ח. It is written188Numbers.15.19">Num. 15:19.: It shall be when you eat of the bread of the Land you shall lift a heave189This is ḥallah which follows the rules of heave.for the Eternal. I could think that everything190Since לֶחֶם also means food in general. is subject to ḥallah; the verse says of the bread but not all bread191Which are the main bread grains.. If of the bread and not all bread, that might be only wheat and barley192Numbers.15.20">Num. 15:20, Numbers.15.21">21.? From where the other kinds? The verse says the first of your dough192Numbers.15.20">Num. 15:20, Numbers.15.21">21., this includes193Not only rye, spelt, and fox grain but also rice and millet would be included.. Does it include everything? Rebbi Yose in the name of Rebbi Simeon:194This must be R. Simeon ben Laqish. R. Yose asserts that R. Ismael accepted the inference as valid; “dough” includes every bread-dough made from grains similar to wheat and barley. R. Aqiba’s interpretation of these verses is reported in Sifry Num. 110. Rebbi Ismael stated this. Rebbi Jonah, Rebbi Zeˋira, Rebbi Simeon ben Laqish, in the name of Rebbi Ismael195Confirmed this tradition..
אָמַר רִבִּי מָנָא. אָֽזְלִית לְקַיְסָרִין וּשְׁמָעִית רִבִּי אַחֲווָא בַּר זְעוֹרָא (אֲמַר וַאֲנָא) [אַבָּא] הֲוָה אֲמַר לָהּ בְּשֵׁם רִבִּי יִשְׁמָעֵאל. נֶאֱמַר לֶחֶם בַּפֶּסַח וְנֶאֱמַר לֶחֶם בַּחַלָּה. מַה לֶחֶם שֶׁנֶּאֱמַר בַּפֶּסַח דָּבָר שֶׁהוּא בָא לִידֵי מַצָּה וְחָמֵץ. אַף לֶחֶם שֶׁנֶּאֱמַר בַּחַלָּה דָּבָר שֶׁהוּא בָא לִידֵי מַצָּה וְחָמֵץ. וּבָֽדְקוּ וּמָֽצְאוּ שֶׁאֵין לָךְ בָּא לִידֵי מַצָּה וְחָמֵץ אֶלָּא חֲמֶשֶׁת הַמִּינִין בִּלְבַד. ושְׁאָר כָּל־הַמִּינִין אֵינָן בָּאִין לִידֵי מַצָּה וְחָמֵץ אֶלָּא לִידֵי סִירְחוֹן. Rebbi Mana said, I went to Caesarea and heard Rebbi Aḥava ben Rebbi Zeˋira196The son of R. Zeˋ ira who had been a baraita teacher in his father’s academy. (who said, I) [my father] said in the name of Rebbi Ismael197A similar text Sifry Num. 110. As regards Passover only, Pesachim.35a">Babli Pesaḥim 35a, Mekhilta deR. Ismael Bo Chap. 8, 17; Sifry Num. 146.: “Bread” is mentioned for Passover198Deuteronomy.16.2">Deut. 16:2. and “bread” is mentioned for ḥallah199Numbers.15.19">Num. 15:19.. Since bread mentioned in a discussion of Passover is something that can be either mazzah or leavened, bread mentioned for ḥallah must be something that can be either mazzah or leavened. They checked and found that only the five kinds can be either mazzah or leavened; all others cannot be mazzah200Rice cakes, while unleavened, cannot be called mazzah since rice bread (not containing gluten) does not quality as leavened bread. If left standing with leavening it will not rise but spoil. or leavened but would spoil.
רִבִּי יוֹחָנָן בֶּן נוּרִי אָמַר. קְרָמִית חַייֶבֶת בַּחַלָּה. שֶׁהִיא בָאָה לִידֵי מַצָּה וְחָמֵץ. וְרַבָּנִין אָֽמְרְי. אֵינָהּ בָאָה לִידֵי מַצָּה וְחָמֵץ. וְיִבְדָּקוּהָ. עַל עִיקַּר בְּדִיקָתָהּ הֵן חוֹלְקִין. רִבִּי יוֹחָנָן בֶּן נוּרִי אָמַר. בְּדָקוּהָ וּמָֽצְאוּ אוֹתָהּ שֶׁהִיא בָאָה לִידֵי מַצָּה וְחָמֵץ. וְרַבָּנִין אָֽמְרִין. בְּדָקוּהָ וְלֹא מָֽצְאוּ אוֹתָהּ שֶׁהִיא בָאָה לִידֵי מַצָּה וְחָמֵץ. It was stated202Tosephta 2:17, Ḥallah 1:1; Pesachim.35a">Babli 35a.: “Rebbi Joḥanan ben Nuri said, qeramit203According to the Geonim (Pesachim.33">Ozar Hageonim Pesaḥim p. 33) a grain growing wild among reeds in swamps, used as human food in times of famine. In the opinion of I. Löw, (Flora der Juden l, p. 703) Glyceria fluitans. a grain preferring swampy ground, frequently used for animal feed, also for soups and flour. {Also cf. Latin gramen, -inis, n. “grass, dog’s grass” (Plin. Hist. Nat.24,19,118, §178) (E.G.)}. is obligated for ḥallah.” Rebbi Joḥanan ben Nuri said, 204Here starts a Genizah text edited by L Ginzberg (Yerushalmi Fragments from the Genizah. New York 1909, pp. 102–115.) it can be either mazzah or leavened., but the rabbis say, it cannot be either mazzah or leavened. Let them check! They disagree about the outcome of the checking. Rebbi Joḥanan ben Nuri said, they checked and found that it can be either mazzah or leavened., but the rabbis say, they checked and did not find that it can be either mazzah or leavened.
תַּמָּן תַּנִּינָן. תַּפּוּחַ שֶׁרִיסְּקוֹ וּנְתָנוֹ לְתוֹךְ עִיסָּה וְחִימְּצָהּ. הֲרֵי זוֹ אֲסוּרָה. [שְׂעוֹרִין שֶׁנָּפְלוּ לְתוֹךְ הַבּוֹר שֶׁל מַיִם. אַף עַל פִּי שֶׁהִבְאִישׁוּ מֵימָיו. מוּתָּרִין׃] תַּנֵּי. רִבִּי יוֹסֵי אוֹמֵר. מוּתָּר. רִבִּי אָחָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵה בַּר חֲנִינָה. מַה פְלִיגִין. בּמְחַמֵּץ בְּמֵימָיו. אֲבָל בִּמְחַמֵּץ בְּגוּפוֹ דִּבְרֵי הַכֹּל מוּתָּר. רִבִּי יוֹסֵי כְדַעְתֵּיהּ. כְּמַה דוּ אָמַר תַּמָּן. אֵין תַּבְשִׁילוֹ תַבְשִׁיל בָּרוּר. כָּךִ הוּא אָמַר הָכָא. אֵין חִמֻּצוֹ חָמֵץ בָּרוּר. There205Mishnah Terumot 10:2. The paragraph also appears there, Notes 15–19, as well as in Shabbat 3:3:2" href="/Jerusalem_Talmud_Shabbat.3.3.2">Šabbat 3, Notes 67–70 with the mention of “cooking” and “souring” switched correctly., we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden. But if barley grains fell into a cistern of water, even though they made it stink, [the water] is permitted206Sentence added unnecessarily by the corrector from the Mishnah in Terumot. The discussion only refers to the first sentence.. It was stated: Rebbi Yose says, it is permitted. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted according to everybody207Even the anonymous Sages admit that dry mixing of a mashed apple with flour will not induce souring.. Rebbi Yose stays with his opinion; just as he says there, its cooking is not clearly cooking208R. Yose permits to use the sun’s rays to make poached eggs on the Sabbath. Mishnah Šabbat 3:3., so he says here, its souring is not clearly souring.
תַּנֵּי. פַּגָּה שֶׁטְּמָנָהּ בְּתֶבֶן וַחֲרָרָה שֶׁטְּמָנָהּ בִּגְחָלִים. אִם הָיוּ מִקְצָתָן מְגוּלִּין נִיטָּלִין בַּשַּׁבָּת. וְאִם לָאו אֵין נִיטָּלִין. 209This paragraph does not belong here; it is copied from Sabbat 3 immediately following the text of the preceding paragraph (Note 71). Kilaim 1:9 (Note 167); Babli Sabbat 123a, Eruvin 77a. It was stated: “An unripe fig which he hid in straw or a flat pita which he hid in coals may be taken on the Sabbath if they were partially uncovered, otherwise they may not be taken.”
מְנַיִין שֶׁהַכֹּהֲנִים יוֹצְאִין יְדֵי חוֹבָתָן בַּחַלָּה וּבַתְּרוּמָה וְיִשְׂרָאֵל בְּמַעֲשֵׂר שֵׂינִי בַפֶּסַח. תַּלְמוּד לוֹמַר תֹּֽאכְל֖וּ מַצּוֹת. רִיבָה. From where that the Cohanim may fulfill their obligation with ḥallah or heave, and Israel with Second Tithe on Passover? The verse says, you shall eat mazzot210Exodus.12.18">Ex. 12:18,Exodus.12.20">20. Mekhilta dR. Simeon ben Yohay 12:20 (p. 24)., this adds.
יָכוֹל יֵצְאוּ יְדֵי חוֹבָתָן בַּבִּיכּוּרִים. תַּלְמוּד לוֹמַר בְּכֹל֙ מוֹשְׁבוֹתֵיכֶם תֹּֽאכְל֖וּ מַצּֽוֹת׃ מַצָּה הַנֶּאֱכֶלֶת בְּכָל־מוֹשָׁב. יָֽצְאוּ הַבִּיכּוּרִים שֶׁאֵינָן נֶאֱכָלִין בְּכָל־מוֹשָׁב. הָתִיבוּן. הֲרֵי מַעֲשֵׂר שֵׂינִי הֲרֵי אֵינוֹ נֶאֱכָל בְּכָל־מוֹשָׁב. רָאוּי הוּא לְהִיפָּדוֹת וּלְהֵיאָכֵל בְּכָל־מוֹשָׁב. רִבִּי בּוּן בַּר חִייָה בָעֵי. (מֵעַתָּה) הַלָּקוּחַ בְּכֶסֶף מַעֲשֵׂר שֶׁנִּיטְמָא כְרִבִּי יוּדָה [מָהוּ. דְּתַנֵּי. לָקוּחַ בְּכֶסֶף מַעֲשֵׂר שֶׁנִּטְמָא יִפָּדֶה. רִבִּי יְהוּדָה אוֹמֵר. יִקָּבֵר. אָֽמְרוּ לוֹ לְרִבִּי יוּדָא. מָה אִם מַעֲשֵׂר שֵׁנִי עַצְמוֹ שֶׁנִּטְמָא הֲרֵי הוּא נִפְדֶּה. הַלָּקוּחַ בְּכֶסֶף מַעֲשֵׂר שֶׁנִּטְמָא אֵינוֹ דִין שֶׁיִּפָּדֶה. אָמַר לָהֶן. לֹא. אִם אֲמַרְתֶּם בְמַעֲשֵׂר שֵׁנִי. שֶׁכֵּן הוּא נִפְדֶּה טָהוֹר בְּרִיחוּק מָקוֹם. תֹּאמְרוּ בַלָּקוּחַ בְּכֶסֶף מַעֲשֵׂר. שֶׁאֵינוֹ נִפְדֶּה טָהוֹר בְּרִחוּק מָקוֹם׃] הוֹאִיל וְאֵינוֹ רָאוּי לְהִיפָּדוֹת וְלֵיאָכֵל בְּכָל־מוּשָׁב אֵין יוֹצְאִין בּוֹ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בָּעֵי. מֵעַתָּה חַלַּת עִיסַּת מַעֲשֵׂר שֵׂינִי בִירוּשָׁלִַם. הוֹאִיל וְאֵינָהּ רָאוּיָה לְהִיפָּדוֹת וּלְהֵיאָכֵל בְּכָל־מוֹשָׁב אֵין יוֹצְאִין בָּהּ. Could I think that they may fulfill their obligation with First Fruits? The verse says, inallyour dwelling places you shall eat mazzot211Exodus.12.20">Ex. 12:20., mazzah which may be eaten at any dwelling place; this excludes First Fruits which are not eaten at any dwelling place212First Fruits are sancta presented to the priest in the Temple and consumed in Jerusalem only (Bikkurim 2:2:1" href="/Jerusalem_Talmud_Bikkurim.2.2.1">Mishnah Bikkurim 2:2). Pesachim.39a">Babli 39a, Mekhilta dR. Ismael Ba 10, dR. Simeon ben Yohay 12:20 (p. 24).. They objected, but Second Tithe may not be eaten at any dwelling place213It may be eaten only in Jerusalem, Bikkurim 2:2:1" href="/Jerusalem_Talmud_Bikkurim.2.2.1">Mishnah Bikkurim 2:2, Deuteronomy.14.23">Deut. 14:23.! It may be redeemed and be eaten at any dwelling place214Deuteronomy.14.24">Deut. 14:24. Redemption of pure Second Tithe is possible only outside of Jerusalem.. Rebbi Abun bar Ḥiyya asked: What was bought with tithe money and became impure, following Rebbi Jehudah, 215The text in brackets is an addition from the corrector who was misled by the expression “asked” because the statement of R. Abun bar Ḥiyya is a straight declarative sentence: “What was bought with tithe money which became impure, following Rebbi Jehudah since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it.” The question here and in the next sentence is whether there is any objection to the inference drawn. Since the scribe’s text is confirmed by G, the addition should be deleted.[what is its status? As it was stated: “If what was bought with tithe money became impure, it should be redeemed. Rebbi Jehudah says, it should be buried115S. Liebermann points out that this cannot mean that the key was handed over after a contract for lease or sale was signed, since for a lease the matter was settled in the preceding paragraph and for a sale it is stated that transfer of the key is transfer of the property (Bava batra 3:1, Note 12). Nevertheless Sefer Haˋittur (vol. 2, p. 121a, Note 17) reads the question as complement of the preceding statement.. They said to Rebbi Jehudah, if original Second Tithe which became impure is redeemed, what was bought with tithe money and became impure certainly should be redeemed. He said to them, no! If you referred to original Second Tithe, which can be redeemed when it is pure and far from the Place, can you say the same about what was bought with tithe money which cannot be redeemed when it is pure and far from the Place?216Mishnah Maˋaser šeni 3:11 (p. 111).”] since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it. Rebbi Simeon ben Laqish asked: Ḥallah from dough made from Second Tithe in Jerusalem, since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it217Since ḥallah is heave and if impure must be burned, even for the majority which disagrees with R. Jehudah it cannot be used for the Passover obligation. Since no objection is raised, this is accepted doctrine in the Yerushalmi, rejected in the Pesachim.38a">Babli 38a..
יָכוֹל יֵצְאוּ יְדֵי חוֹבָתָן בַּחַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר. תַּלְמוּד לוֹמַר שִׁבְעַ֤ת יָמִים֙ מַצּ֣וֹת תֹּאכֵ֔לוּ. מַצָּה נֶאֱכֶלֶת כָּל־שִׁבְעָה. וְאֵין חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר נֶאֱכָלִין כָּל־שִׁבְעָה. רִבִּי יוֹנָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מִמַּה שֶׁנֵּאָֽכְלוּ חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר בְּכָל־גְּבוּל אֶרֶץ יִשְׂרָאֵל לֹא צָרַךְ הַשּׁוֹנֶה לְהוֹצִיאָן מִמּוֹשָׁב. רִבִּי יוֹסֵה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. זֹאת אוֹמֶרֶת שֶׁנֵּאָֽכְלוּ חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר בְּכָל־עָרֵי יִשְׂרָאֵל. לְפִיכָךְ לֹא צָרַךְ הַשּׁוֹנֶה לְהוֹצִיאָן מִמּוֹשָׁב. נִיחְא חַלּוֹת תּוֹדָה. וּרְקִיקֵי נָזִיר אֵינוֹ כֵן. אָמַר רִבִּי יוֹחָנָן. לֵית כָּאן נְזִירוּת. נְזִירוּת חוֹבָה הִיא. אָמַר רִבִּי בּוּן בַּר כַּהֲנָא. תִּיפְתָּר שֶׁקָּֽרְבָה חַטָּאתוֹ בְשִׁילֹה. וְעוֹלָתוֹ וּשְׁלָמָיו בְּנוֹב וְגִבְעוֹן. רִבִּי חֲנַנְיָה רִבִּי עֶזְרָה בְעוֹן קוֹמֵי רִבִּי מָנָא. לֹא כֵן אָמַר רִבִּי בְּשֵׁם רִבִּי יוֹסֵה. שַׁלְמֵי חֲגִיגָה הַבָּאִים בְּבָמָה כְּשֵׂירִים אֶלָּא שֶׁלֹּא עָלוּ לַבַּעֲלִים לְשֵׁם חוֹבָה. אֶלָּא כְרִבִּי יְהוּדָה. דְּרִבִּי יְהוּדָה אָמַר. חַטָּאת וּפֶסַח לְיָחִיד בְּבָמָה גְדוֹלָה. אֵין חַטָּאת וּפֶסַח לְיָחִיד בְּבָמָה קְטַנָּה. לֹא אַתְיָא אֶלָּא כְרִבִּי שִׂמְעוֹן. דְּרִבִּי שִׁמְעוֹן אָמַר. מִכֵּיוָן שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים הוּתַּר הַנָּזִיר לִשְׁתּוֹת בַּיַּיִן וְלִיטַּמֵּא לַמֵּתִים׃ I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir218The question is raised about mazzot which were baked to be used with a thanksgiving offering (Leviticus.7.12">Lev. 7:12) or with the offerings required at the end of a vow of nazir(Numbers.6.15">Num. 6:15) but were not used for that purpose, as implied by the text of the Mishnah. Pesachim.38a">Babli 38a as Amoraic statement..The verse says, seven days you shall eat mazzot219Exodus.12.15">Ex. 12:15.; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days220Both kinds of bread may be eaten only on the day of the sacrifice and the following night; if it was intended not to be eaten for a longer period it may not be used even if it was not used for the original purpose.. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”221The argument really goes the other way. Since the statement at the start of the paragraph (which also in the Yerushalmi seems to be Amoraic as shown by the expression שׁוֹנֶה instead of תַּנֵּי) uses a verse different from the one quoted in the preceding Tannaitic source, it follows that the verse quoted earlier is not applicable. The bread accompanying the animal sacrifices must be consumed at the place prescribed for consumption of the meat.. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir222While during the existence of the Sanctuary at Shilo or after the building of the Temple all sacrifices had to be offered at the place of the Sanctuary, before the building of the Sanctuary at Shiloh and after its destruction voluntary offerings could be given at private altars (“minor elevated places”) whereas obligatory offerings were restricted to altars erected at the place of the Tabernacle or the Ark of Covenant (“principal elevated places”, Gilgal, Nob, and Gibeon); Megillah 1:11:1" href="/Jerusalem_Talmud_Megillah.1.11.1">Mishnah Megillah 1:13. Therefore there were times when thanksgiving offerings could be presented anywhere in the Land, but while making a vow of nazir was voluntary, once it was made the sacrifices of nezirut became mandatory.. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon223Not that they were sacrificed at Nob or Gibeon, but they were sacrificed at the time when Nob or Gibeon were principal elevated places, i. e., the sanctuary at Shiloh was presumed destroyed immediately after the purification sacrifice was offered. Since elevation and well-being offerings are by their nature voluntary (even though in this case they are obligatory), they can be offered at a local sanctuary and the accompanying bread eaten anywhere in the Land.. Rebbi Ḥananiah, Rebbi [Azariah]224It seems that this was his name; the spelling עֶזְרָה in the Leiden text is irregular since Ezra should be spelled with א. asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner225Well-being sacrifices mostly are voluntary; they can be offered at a local shrine according to all the rules spelled out in Leviticus.3">Lev. 3. But the holiday offering is obligatory; at a local shrine they cannot satisfy an obligation. Therefore the accompanying bread cannot be eaten at all places.? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place226But all other obligatory sacrifices can be brought locally, including two of the three sacrifices of the nazir.. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.227Nazir 6:11" href="/Mishnah_Nazir.6.11">Mishnah Nazir 6:11 (Note 224). Therefore only the first sacrifice of the nazir is obligatory, the others together with the bread may be offered locally.”
רִבִּי סִימוֹן בְּשֵׁם רִבִּי יוֹשׁוּעַ בֶּן לֵוִי. אוֹתֹוֹ כְזַיִת שֶׁאָדָם יוֹצֵא בוֹ יְדֵי חוֹבָתוֹ בַפֶּסַח צָרִיךְ שֶׁלֹּא יְהֵא בוֹ מַשְׁקִין. רִבִּי יִרְמְיָה אָמַר. לְמִצְוָה אִיתְאֲמָרַת. רִבִּי בָּא אָמַר. לְמִצְוָה אִיתְאֲמָרַת. רִבִּי יוּדְה בַּר פָּזִי אָמַר. לְעִיכּוּב אִיתְאֲמָרַת. מִילְּתֵיהּ דְּרִבִּי בּוּן בַּר חִייָה אָֽמְרָה. לְעִיכּוּב אִיתְאֲמָרַת. הָתִיב רִבִּי בּוּן בַּר חִייָה. וְהָתַנִּינָן. חַלּוֹת תּוֹדָה. אִית לָךְ מֵימַר. חַלּוֹת תּוֹדָה שֶׁאֵין בָּהֶן מַשְׁקִין. אָמַר רִבִּי יוֹסֵה. תַּמָּן רְבִיעִית הִיא. וּרְבִיעִית מִתְחַלֶּקֶת לְכַמָּה מִינִין. וְהַיי דָא אָֽמְרָה דָא. יְכוֹל יֵצֵא יְדֵי חוֹבָתוֹ בִרְבִיכָה. תַּלְמוּד לוֹמַר. וּשְׁמַרְתֶּם֘ אֶת־הַמַּצּוֹת֒. מַצָּה שֶׁצְּרִיכָה שִׁימּוּר. יָצָאת זוֹ שֶׁאֵינָהּ צְרִיכָה שִׁימּוּר. מֵפְּנֵי שֶׁאֵינָהּ צְרִיכָה שִׁימּוּר. הָא אִם הָֽיְתָה צְרִיכָה שִׁימּוּר יוֹצְאִין בָּהּ. וְהָא תַנֵּי. יוֹצְאִין בְּמַצָּה מְתוּבֶּלֶת אַף עַל פִּי שֶׁאֵין בָּהּ טַעַם דָּגָן. וְהִיא שֶׁיְּהֵא רוּבָּהּ דָּגָן. סָֽבְרִין מֵימַר. מְתוּבֶּלֶת מַשְׁקִין. נֹאמַר. מְתוּבֶּלֶת שׁומְשְׁמִין. מְתוּבֶּלֶת אֱגוֹזִים. וְהֵידָא אָֽמְרָה דָא. יָכוֹל שֶׁאֵינוֹ יוֹצֵא בַפֶּסַח אֶלָּא בְפַת (חֲרָרָה) [הֻדְרָאָה]. מְנַיִין אֲפִילוּ כְּמַצַּת שְׁלֹמֹה. תַּלְמוּד לוֹמַר. תֹּֽאכְל֖וּ מַצּֽוֹת׃ רִיבָה. אִם כֵּן מַה תַלְמוּד לוֹמַר. לֶ֣חֶם עוֹנִי. פְּרָט לְסוּרְסִין וּלְחַלַּת הַמַּסְרֵת וְלַאֲשִׁישָׁה. Rebbi Simon in the name of Rebbi Joshua ben Levi: The olive-sized piece of mazzah with which a person fulfills his obligation on Passover must be without fluid228The dough must be made with water to the exclusion of any other fluid. Cf. Pesachim.36a">Babli 36a.. Rebbi Jeremiah said, this was said for a meritorious deed229In this opinion the mazzah which either was made from dough containing other fluids or where fluid was rubbed into it after baking is undesirable but not forbidden.. Rebbi Abba said, this was said for a meritorious deed. Rebbi Jehudah bar Pazi said, this was said as a necessary condition. The word of Rebbi Abun bar Ḥiyya implies that this was said as a necessary condition. Rebbi Abun bar Ḥiyya objected, did we not state: “flat cakes for a thanksgiving offering”? Are there flat cakes for a thanksgiving offering without fluids230Leviticus.7.12">Lev. 7:12 prescribes “flat cakes mixed with oil”. If the Mishnah permits such cakes when commercially made, it must permit all mazzah kneaded with a mixture of oil and water.? Rebbi Yose said, there it is a quartarius; one quartarius splits into many kinds231Menachot 9:3" href="/Mishnah_Menachot.9.3">Mishnah Menaḥot9:3 specifies that half a log (2 quartarii, slightly more than 1/4 liter) was used to bake the bread required for a thanksgiving offering, 10 flat cakes, 10 wafers, and flour mixed with oil. The amount used for a single flat cake was negligible. Pesachim.38b">Babli 38b.. But what implies this? “One might think and a person could satisfy his obligation with pancake, the verse says, guard the mazzot232Exodus.12.17">Ex. 12:17; a similar baraita is quoted in Midrash Haggadol Ba 12:17; where it is spelled out that a pancake made from flour fried in oil is unacceptable since it never can become leavened., a mazzah which needs guarding, excluding this one which does not need guarding.” Because it does not need guarding; therefore if it would need guarding one would satisfy his obligation with it. And so we stated: “One fulfills his obligation with spiced mazzah, even if it does not taste of grain, on condition that it be mostly grain”233Tosephta 2:21.. They thought to say, spiced by fluids. We may say, spiced by sesame, spiced by nuts. But the following says it: One might think that a person only could satisfy his obligation on Passover with (roasted) [whole grain]234The scribe wrote “roasted bread”, i. e., baked on the open fire (parallel to the roasting prescribed for the Passover sacrifice.). The corrector changed this to “bread from the second milling”, i. e., from non-white flour. This correction is induced from the Pesachim.36b">Babli 36b and should be disregarded. bread? From where even with Solomon’s mazzah235Which certainly was made from pure white flour. Sifry Deut. 130.? The verse says, you shall eat mazzot, it included. If it is so, why does it say bread of affliction236Deuteronomy.16.3">Deut. 16:3.? To exclude sursīn237This word is unexplained. סוּרְסִי is the name of the Syriac language. We do not know what “Syriac cakes” are. Sifry only mentions חָלוּט “pancake fried in oil” and cake. The rule is mentioned in the Tosephta 2:20, Pesachim.119b">Babli 119b; the Babli version also in Mekhilta dR. Ismael Ba 10 (end)., and pancake, and cake.
יוֹצְאִין בְּמַצָּה עָבָה עַד טֶפַח כְּלֶחֶם הַפָּנִים. יוֹצְאִין בְּמַצָּה נָא כְּדִי שֶׁתִּיפָּרֵס וְלֹא תֵיעָשֶׂה גִידִין גִּידִין. מַצָּה הַיְּשָׁנָה תַפְלוּגְתָא דְבֵית שַׁמַּי וּבֵית הִלֵּל. אָמַר רִבִּי יוֹסֵה. דִּבֵרְי הַכֹּל הִיא. מִכֵּיוָן שֶׁלֹּא עֲשָׂאָהּ לְשֵׁם הַפֶּסַח דָּבָר בָּרִיא שֶׁלֹּא דֵיקְדֵּק בָּהּ. יוֹצְאִין בִּסְרוּקִין בֵּין מְצוּייָרִין בֵּין שֶׁאֵינָן מְצוּייָרִין. אַף עַל פִּי שֶׁאָֽמְרוּ. אֵין עוֹשִׂין סְרִיקִין מְצוּייָרִין בַּפֶּסַח. One may fulfill his obligation with mazzah thick up to one hand-width like the shew bread238Rejected in the Pesachim.37a">Babli, 37a.. One may fulfill his obligation with raw mazzah if only it does not draw fibers when broken239Pesachim.37a">Babli 37a, bottom. It does not really mean raw but lightly baked so that the mazzah is not dark like a bread crust. The Babli’s expression is הינא (هنا “easily digested”). A mazzah is fully baked if it breaks cleanly.. An old mazzah is subject of a disagreement between the House of Shammai and the House of Hillel. Rebbi Yose said, it is everybody’s opinion; since he did not make it for Passover it is certain that he did not care to make it accurately240An old mazzah is one baked before Passover. Tosephta 2:21 permits the use of old mazzah if it was baked for Passover use.. One may fulfill his obligation with seriqin241Tosephta 2:19, Pesachim.37a">Babli 37a. It seems that seriqin are today’s common mazzot: flat bread grated with a comb (מַסְרֵק) exhibiting an orderly pattern of tiny holes (Orhot Hayyim I, Hilkhot Hamez Umazzah 103, p. 75d ed. Firenze 1734.) both with figures or without figures, even though they said, one does not make painted seriqin on Passover.
תַּנֵּי. אָמַר רִבִּי יוּדָה. שָׁאַל בֳּייֵתּוֹס בֶּן זּוֹנִין אֶת רַבָּן גַּמְלִיאֵל וַחֲכָמִים בְּיַבְנֶה. מָהוּ לַעֲשׂוֹת סְרִיקִין הַמְצוּייָרִין בַּפֶּסַח. אָֽמְרוּ לוֹ. אָסוּר. מִפְּנֵי שֶׁהָאִשָּׁה מִשְׁתָּהָא בָּהֶן וְהֵן בָּאִין לִידֵי חָמֵץ. אָמַר לָהֶן. אִם כֵּן יַעֲשׂוּ אוֹתָן בְּטִפּוֹס. אָֽמְרוּ לוֹ. יְהוּ אוֹמְרִים. כָּל־הַסְּרִיקִין אֲסוּרִין וּסְרִיקֵי בֳּייֵתּוֹס בֶּן זּוֹנִין מוּתָּרִין. תַּנֵּי. רִבִּי יוֹסֵה אוֹמֵר. עוֹשִׂין סְרִיקִין כִּרְקִיקִין. וְאֵין עוֹשִׂין רְקִיקִין כִּקְלוּסְקָאוֹת. It was stated242Tosephta 2:19, Pesachim.37a">Babli 37a (without the last statement.) “Boethos ben Zenon asked Rabban Gamliel and the Sages at Jabneh: May one make seriqin with figures on Passover? They told him, no, because a woman would spend time with it and it would become leavened. He said to them, then one should make it in a form243Greek τύπος, ὁ, “figure, form”.. They told him, one would say, all seriqin are forbidden but the seriqin of Boethos ben Zenon are permitted. Rebbi Yose said, one may make seriqin like wafers; one does not make (wafers) [seriqin]244The reading of G [in brackets] is confirmed by the Tosephta. as loaves245Greek κόλλιξ; S. Fraenkel conjectures a diminutive κολλίσκιον, τό..”