משנה: אֵין נוֹתְנִין אֶת הַקֶּמַח לֹא לְתוֹךְ חֲרוֹסֶת וְלֹא לְתוֹךְ חַרְדָּל אִם נָתַן יֹאכַל מִיָּד וְרִבִּי מֵאִיר אוֹסֵר. אֵין מְבַשְּׁלִין אֶת הַפֶּסַח לֹא בְמַשְׁקִין וְלֹא בְמֵי פֵרוֹת אֲבָל סָכִין וּמַטְבִּילִין אוֹתוֹ בָהֶן. מֵי תַשְׁמִישָׁיו שֶׁל נַחְתּוֹם יִשָּֽׁפְכוּ מִפְּנֵי שֶׁהֵן מַחְמִיצִין׃ MISHNAH: One adds flour neither to haroset269The sauce in which the bitter herbs are dipped, cf. Mishnah 10:3; The Scholar’s Haggadah pp. 333–334. nor to mustard270Prepared to be used with the meat. Since both this and haroset are moist, leavening would be caused by the addition of flour.. If one did add, he has to eat it immediately, but Rebbi Meïr forbids271As explained in the Halakhah, he does not believe that it will be eaten quickly enough.. One may not cook the Passover sacrifice either in fluid272Neither water (which is explicitly for bidden by the verse) nor fruit juice. or in fruit juice, but one may rub it or immerse it in them273Before the Passover lamb is roasted over the open fire, it may be basted with fluids as taste enhancers.. Water used by a baker274.Water in which he dips his hands while kneading the dough. This water will contain particles. has to be poured out because it causes leavening.
הלכה: [תַּנֵּי.] אֵין נוֹתְנִין אֶת הַקֶּמַח לְתוֹךְ חֲרוֹסֶת אוֹ לְתוֹךְ חַרְדָּל. אִם נָתַן יֹאכַל מִיָּד וּבִלְבַד שֶׁלֹּא יִשְׁהֵא. רִבִּי מֵאִיר אוֹסֵר. מִפְּנֵי שֶׁהוּא מַשְׁהֵא. HALAKHAH: It was stated: “One adds flour neither to haroset269The sauce in which the bitter herbs are dipped, cf. Mishnah 10:3; The Scholar’s Haggadah pp. 333–334. nor to mustard270Prepared to be used with the meat. Since both this and haroset are moist, leavening would be caused by the addition of flour.; it one did add, he has to eat it immediately, on condition that he not tarry. Rebbi Meïr forbids since he tarries.275The Babli 40b restricts this argument to mustard, requires haroset to be burned.”
כָּתוּב וּבָשֵׁ֥ל מְבוּשָּׁל בַּמָּ֑יִם. אֵין לִי אֶלָּא מַיִם. מְנַיִין לְרַבּוֹת שְׁאָר מַשְׁקִין. תַּלְמוּד לוֹמַר וּבָשֵׁ֥ל מְבוּשָּׁל [מִכָּל־מָקוֹם.] עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. תַּנֵּי רִבִּי יִשְׁמָעֵאל. קַל וָחוֹמֶר. מָה אִם מַיִם שֶׁאֵינָן מְפִיגִין טַעֲמָן אַתְּ אָמַר. אָסוּר. שְׁאָר מַשְׁקִין שֶׂמְּפִיגִין טַעֲמָן לֹא כָל־שֶׁכֵּן. It is written: or cooking cooked in water276Ex. 12:9.. I not only have water, from where other fluids? The verse says, cooking cooked, in any way. So far following Rebbi Aqiba; following Rebbi Ismael277Who considers the combination of infinitive and perfect a form of common speech, not a duplication.? An argument de minore ad majus. Since for water which does not mask its taste you are saying it is forbidden, other fluids which mask its taste not so much more278Babli 41a; Mekhilta dR. Ismael Ba, Parašah 6, pp. 20=-21/?
אֵין לָשִׁין מַצָּה בְמַשְׁקִין אֲבָל מְקַטְּפִין אוֹתָהּ בְּמַשְׁקִין. אָמַר רִבִּי עֲקִיבָה. אֲנִי הָיִיתִי עִם רִבִּי אֱלִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ בִּסְפִינָה וְלַשְׁתִּי מַצָּתָן בְּמַשְׁקִין. אֵין לָשִׁין מַצָּה בְרוֹתְחִין מִפְּנֵי שֶׁהֵן חוֹלְטִין. וְלֹא בְפוֹשְׁרִין מִפְּנֵי שֶׁהֵן מַחְמִיצִין. אֲבָל לָשִׁין אוֹתָן בְּצוֹנִין. וְהָא תַנִּינָן. כָּל־ הַמְּנָחוֹת נִילוֹשׁוֹת בְּפוֹשְׁרִין [וּמְשַׁמְּרָן שֶׁלֹּא יַחֲמִיצוּ]. רִבִּי אִמִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. תַּמָּן הַדָּבָר מָסוּר לַכֹּהֲנִים וְהַכֹּהֲנִים זְרִיזִין הֵן. וְהָכָא הַדָּבָר מָסוּר לַנָּשִׁים וְהַנָּשִׁים עֲצֵילוֹת הֵן. לֹא צוּרְכָה דְלֹא. הַכֹּהֲנִים עַצְמָן מָהוּ שֶׁיְּלוֹשׁוּ מַצַָּתָן בְּפוֹשְׁרִין. ייָבֹא כְהָדָא תַנָּא. רִבִּי זְכַרְיָה חַתְנֵיהּ דְּרִבִּי לֵוִי. נִדָּה חוֹפֶפֶת וְסוֹרֶקֶת. [כֹּהֶנֶת אֵינָהּ חוֹפֶפֶת וְסוֹרֶקֶת. נִדָּה כֹהֶנֶת חוֹפֶפֶת וְסוֹרֶקֶת.] שֶׁלֹּא לַחֲלוֹק בֵּין נִידָּה לְנִידָּה. וְהָכָא שֶׁלֹּא לַחֲלוֹק בֵּין מַצָּה לְמַצָּה. 279Tosephta 3:5; Babli 36a, Menaḥot52a.“One does not knead mazzah with fluids272Neither water (which is explicitly for bidden by the verse) nor fruit juice. but one may rub it with them. Rebbi Aqiba said, I was with Rebbi Eliezer and Rebbi Joshua on a ship and kneaded their mazzah with fluids. One may not knead mazzah with boiling water since it parboils260Bran, the outer shell of wheat kernels, also may become leavened. Since leavened matter is forbidden for usufruct, it also is forbidden as animal feed. It is assumed that the bran becomes inert if parboiled in boiling water., nor with lukewarm water because this makes leavened, but one kneads with cold water.” But did we not state280Mishnah Menaḥot5:2, speaking of the flour offerings in the Temple where leavening is forbidden (Lev.2:11).: “All flour offerings are kneaded with lukewarm water and one guards them lest they become leavened”? Rebbi Immi in the name of Rebbi Simeon ben Laqish: There the matter is in the hands of the Cohanim and Cohanim are quick; here it is in the hands of women and women are slow. Then it is a problem about Cohanim themselves, may they knead their mazzah with lukewarm water? 281Chapter 1:1 Notes 37–38. Here the corrector’s additions are justified by G. It should be parallel to what Rebbi Zachariah the son-in-law of Rebbi Levi stated: A menstruating woman washes her hair and combs. A priestly woman does not wash her hair and combs. A menstruating priestly woman washes her hair and combs, not to differentiate between one menstruating woman and another. So also here, not to differentiate between mazzah and mazzah.
מֵי תַשְׁמִישָׁיו שֶׁל שֶׁלְּנַחְתּוֹם יִשָּֽׁפְכוּ. מִפְּנֵי שֶׁהֵן מַחְמִיצִין׃ אִית תַּנָּיֵי תַנֵּי. שׁוֹפְכָן בְּמָקוֹם אַשְׁבּוֹרֶן. אִית תַּנָּיֵי תַנֵּי. שׁוֹפְכָן בְּמָקוֹם קַטַפֱרֵס. אָמַר רִבִּי יוֹסֵה. מָאן דְּאָמַר. שׁוֹפְכָן בְּמָקוֹם אַשְׁבּוֹרֶן. כְּשֶׁהָיָה אַשְׁבּוֹרֶן גָּדוֹל. מָאן דְּאָמַר. בְּמָקוֹם קַטַפֱרֵס. בְּשֶׁהָיָה קַטַפֱרֵס גָּבוֹהַּ. אָמַר לֵיהּ רִבִּי פִינְחָס בְּשֵׁם רִבִּי אִילָא. הָכֵין הֲוָה הֲוִי בָהּ. שָׁרָה חִיטִין וּשְׂעוֹרִים בַּמַּיִם. נִתְחַמְּצוּ אֲסוּרוֹת. לֹא נִתְחַמְּצוּ מוּתָּרוֹת. רִבִּי יוֹסֵה אָמַר. שָׁרָה שְׂעוֹרִים בַּמַּיִם. נִתְבַּקְּעוּ הֲרֵי אֵילּוּ אֲסוּרוֹת. שְׁרָייָן בַּחוֹמֶץ מוּתָּר מִפְּנֵי שֶׁהַחוֹמֶץ צוֹפְדָן. “Water used by a baker274.Water in which he dips his hands while kneading the dough. This water will contain particles. has to be poured out because it makes leavened.” There are Tannaim who state, he pours it into a depression282It is presumed that the water will be absorbed into the ground.. There are Tannaim who state, he pours it into a declivity283Greek adjective καταφερές, “inclined”.. Rebbi Yose said, he who said, he pours it into a depression, if the depression was large. He who said, he pours it into a declivity, if the declivity was consierable. Rebbi Phineas said to him in the name of Rebbi Ila: So was he284In G: “so was my teacher …”. discussing it: If he soaked wheat or barley grains in water, if they became leavened, they are forbidden; if they did not become leavened, they are permitted. Rebbi Yose said, if he soaked barley in water, if they split they are forbidden285Babli 40a.. If he soaked them in vinegar they are permitted since the vinegar contracts them.
רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק הָיָה לֹו יַיִן קוֹסֵס. יְהַב בְּגַוֵּיהּ שְׂעָרִין בְּגִין דְּיִתְמַע. שְׁאַל לְרִבִּי אִימִּי. אֲמַר לֵיהּ. צְרִיךְ אַתְּ לְבָעֵר. [רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִּי כִּהַיי הֲוָה לֵיהּ דְּבַשׁ מְזוּייָף בְּסוֹלֶת. שָׁאַל לְרִבִּי מָנָא. אָמַר לֵיהּ. צָרִיךְ אַתְּ לְבָעֵר.] חַד מִן אילֵּין דְּרִבִּי כִירַיי הֲוָה לֵיהּ גָּֽרְבִין דִּמְשַׁח בְּגַו אוֹצְרֵהּ דְחִיטַּיָּא שְׁאַל לְרַבָּנִין. אָֽמְרִין לֵיהּ. אֵיזִיל גְּרוֹף מִן תּוֹחְתֵּיהֶן. הוֹרֵי רִבִּי אִימִּי בְאִילֵּין גַּרְבָּייַא דְּכוּתָחָא. מְמַלֵּא אוֹתָן מַיִם שְׁלֹשָׁה יָמִים מֵעֵת לָעֵת. Rebbi Samuel ben Rav Isaac had wine which was getting sour. He added barley to it that it should become vinegar286. In G (confirmed by quotes in Raviah and Meïri): That it certainly should become vinegar. Wine which starts to get sour can be sold neither as wine nor as vinegar; it is better to turn it into vinegar as quickly as possible.. He asked Rebbi Immi, who told him, you have to eliminate287Since the barley grains became leavened matter in the wine, in contrast to barley preserved in fully sour vinegar.
It seems that the Yerushalmi implies from the linguistic relation between חָמֵץ “leavened matter” and חוֹמֶץ “vinegar” that the processes which turn dough into leavened bread and wine into vinegar are essentially the same. Rabbenu Tam, in a ms. Of his Pentateuch Commentary edited by S. E. Stern (קובץ המיעדים פסח vol. 1, p. 16, Moriah, Jerusalem 2005), notes that this and the following example imply that all fluids except vinegar may cause grain to become leavened, in contrast to the Babli (35b) who states categorically that fruit juices (with no water added) cannot cause leavening.. [Rebbi Ḥanina the son of Rebbi Kihai {Kirai}288Reading of G. The text added by the corrector is confirmed by G. had honey adulterated with flour. He asked Rebbi Mana who told him, you have to eliminate. One of the people of [the house of]289Added from G. Rebbi Kirai had leather sacks of oil in the storage room of wheat. He asked the rabbis,who told him, go and clean out from under them290The wheat kernels on the flour have to be removed before Passover since they may have become wet during the rainy season.. Rebbi Immi instructed about those leather sacks of kutah291Yogurt for which the source of the bacteria is mouldy bread, which is certainly leavened matter. But since the contents of the leather sacks always were cold, three days of leaching by water is enough., one fills them with water for three days [and empties them]289Added from G.every24hours.