משנה: וָאֵילּוּ עוֹבְרִין בַּפֶּסַח כּוּתָּח הַבַּבְלִי וְשֵׁכָר הַמָּדִי וְחוֹמֶץ הָאֲדוֹמִי וְזִיתוֹם הַמִּצְרִי וְזוּמָן שֶׁל צַבָּעִין וַעֲמִילָן שֶׁל טַבָּחִין וְקוֹלָּן שֶׁל סוֹפְרִים. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַף תַּכְשִׁיטֵי נָשִׁים. זֶה הַכְּלָל כָּל־שֶׁהוּא מִין דָּגָן הֲרֵי זֶה עוֹבֵר בַפֶּסַח הֲרֵי אֵילּוּ בְאַזְהָרָה וְאֵין בָּהֶן מִשּׁוּם כָּרֵת׃ MISHNAH: And the following are removed on Passover: Babylonian kutah1Cf. Pesachim 2:7:6" href="/Jerusalem_Talmud_Pesachim.2.7.6">Chapter 2, Note 290., and Median beer2Made from barley., and Edomite vinegar3Made with barley: cf. Pesachim 2:7:6" href="/Jerusalem_Talmud_Pesachim.2.7.6">Chapter 2, Note 286., and Egyptian zythum4Greek ζῦθος, ὁ, a kind of beer., and dyers’ gravy5Greek ζύμη, ἡ., and cooks’ starch, and scribes’ glue6Greek κόλλα, -ης, ἡ, “flour paste”.; Rebbi Eliezer says, also women’s make-up7If the base contains flour. This is the principle: Anything made from grain one removes on Passover; these are included in the warning8They are biblically forbidden. but they are not cause for extirpation9If edible, the grain is no longer visible. If not edible, consumption is not punishable..
הלכה: וָאֵילּוּ עוֹבְרִין בַּפֶּסַח כול׳. אָמַר רִבִּי מְנָא. וְכוּלְּהוֹן עַל יְדֵי מוֹיי. HALAKHAH: “And the following are removed on Passover,” etc. Rebbi Mana said, all by the action of water10He agrees with the Babli and disagrees with the opinion expressed in Pesachim 2:7:6" href="/Jerusalem_Talmud_Pesachim.2.7.6">Chapter 2, Note 287, that fluids other than water can induce fermentation leading to leavening of grains..
כּוּתָּח הַבַּבְלִי. דּוּ יְהִיב בֵּיהּ מַלְמוֹלִין דְּלִישׁ. “Babylonian kutah”, for he puts in crumbs of dough.
שֵׁכָר הַמָּדִי. דּוּ יְהִיב בֵּיהּ קֶמַח דִּשְׂעָרִין. “Median beer2Made from barley.,” for he puts in barley flour.
חוֹמֶץ הָאֲדוֹמִי. בְּסִימָה דְרוּמִיָּא. בָּרִאשׁוֹנָה שֶׁהָיוּ עוֹשִׂין יַיִן בְּטָהֳרָה לִנְסָכִים לֹא הָיָה יַיִן מַחְמִיץ. וָהֲווֹן יְהָבִין בְּגַוֵּיהּ שְׂעָרִין בְּגִין דְּיִחְמַע. וַהֲווֹ צְווָחִין לֵיהּ בְּסִימָה דְרוּמִיָּה. “Edomite vinegar3Made with barley: cf. Pesachim 2:7:6" href="/Jerusalem_Talmud_Pesachim.2.7.6">Chapter 2, Note 286.,” Southern aromatic. In earlier times, when one made wine in purity for libations, wine did not turn sour11But in later Talmudic times, at the beginning of the global cooling characterizing the time of migration of the nations, in many years sour wine naturally turned into vinegar. Pesachim.42b">Babli 42b.. One had to spike it with barley to make it sour; one did call it “Southern aromatic.”
זִיתוֹס הַמִּצְרִי. זַייְתִיָּה. “Egyptian zythum4Greek ζῦθος, ὁ, a kind of beer.,” ζύθος.
וְזִימֵי שֶׁלְצַבָּעִין. דּוּ יְהַב בְּגַוֵּיהּ קוּצָם בְּגִין דִּיקְלוֹט צִיבְעָא. “Dyers’ gravy5Greek ζύμη, ἡ.,” for he puts in qussam12As S. Liebermann points out (Tosephta kiFshutah3, Šabbat 8, pp. 111–112) if one adopts the reading of the text, the word is Syriac “barley flower” (as pointed out by E. S. Rosenthal), but the reading of G has to be explained as plural of קצי “morsel of bread”. There remains the difficulty that in the preceding lines both “barley flour” and “bread crumbs” appear in their Hebrew forms. {Perhaps cf. Latin quasso “to shake, toss” (E. G.).} so the dye should be absorbed.
עֲמִילָן שֶׁלַּטַּבָּחִין. אָמַר רִבִּי חִייָא בַּר בָּא. מֵבִיא מְלִילֹות שֶׁלֹּא הֵבִיאוּ שְׁלִישׁ וְכוֹתְשָׁן וְעוֹשֶׂה אוֹתָן כְּחַלּוֹת חָרִיעַ. וְנוֹתֵן בִּקְדֵירָה. וְהוּא עֲבַיד כִילָדִין. “Cooks’ starch.” Rebbi Hitta bar Abba said, one brings ears of grain which are less than one-third ripe, pounds them, forms them like loaves of saffron, and puts them in the pot, so they should absorb the impurities13Greek χλῆδος, ὁ, “dirt, slime”..
וְקוֹלָּן שֶׁלְּסוֹפְרִין. בְּאַלֶכְסַנְדְּרִיָּאה עָֽבְדִין אַמְבַּטִּיּוֹת שֶׁל בָּצֵק. “Scribes’ glue6Greek κόλλα, -ης, ἡ, “flour paste”..” In Alexandria they make tubs of dough14The glue used in the manufacture of papyrus was grain-based..
רִבִּי אֱלִיעֶזֶר אוֹמֵר. אַף תַּכְשִׁיטֵי נָשִׁים. אִית תַּנָּיֵי תַנֵּי. תַּכְשִׁיטֵי. וְאִית תַּנָּיֵי תַנֵּי. טִיפּוּלֵי. מָאן דְּאָמַר. טִיפּוּלֵי. כָּל־שֶׁכֵּן תַּכְשִׁיטֵי. מָאן דְּאָמַר. תַּכְשִׁיטֵי. הָא טִיפּוּלֵי לֹא. “Rebbi Eliezer says, also women’s make-up.” There are Tannaim who state “make-up”; and there are Tannaim who state “treatments”. He who says “treatments”, so much more “make-up”; he who says “make-up”, but not “treatments”15The Pesachim.42b-43a">Babli 42b–43a explains that ‘treatments” are depilatories used on a woman’s body whereas make-up is used on her face. According to the second opinion, depilatories are so far removed from edibles that they need not be removed for Passover even if grain-based.
In G, the statement is quoted as a non-authoritative opinion: “they wanted to say that he who said …”..
כָּתוּב כָּל־מַחְמֶ֖צֶת לֹ֣א תֹאכֵ֑לוּ. לְרַבּוֹת כּוּתָּח הַבַּבְלִי וְשֵׁכָר הַמָּדִי וְחוֹמֶץ הָאֲדוֹמִי שֶׁיְּהוּ בָאַזְהָרָה. יָכוֹל יְהוּ בְהִכָּרֵת. תַּלְמוּד לוֹמַר כִּ֣י ׀ כָּל־אֹכֵ֣ל חָמֵ֗ץ וְנִכְרְתָ֞ה. חֲבֵרַייָא בְעוֹן קוֹמֵי רִבִּי יוֹנָה. הָכָא כְתִיב כָּל וְהָכָא כְתִיב כָּל. הָכָא אַתְּ מַרְבֶּה וְהָכָא אַתְּ מְמָעֵט. אֲמַר לוֹן. כָּאן רִיבָה בָאוֹכְלִין וְכָאן רִיבָה בָנֶאֱכָלִין. הָתִיבוֹן. וְהָתַנֵּי. יוֹצְאִין בְּמַצָּה מְתוּבֶּלֶת אַף עַל פִּי שֶׁאֵין בָּהּ טַעַם דָּגָן. וְהִיא שֶׁיְּהֵא רוּבָּהּ דָּגָן. וְאֵילּוּ הוֹאִיל וְרוּבָּן חָמֵץ יְהֵא חַייָב. אֲמַר לוֹן. שַׁנְייָא הִיא. דִּכְתִיב לֶחֶם. וְאֵילּוּ אֵינָן לֶחֶם. הָתִיב רִבִּי יוֹסֵה. וְהָתַנֵּי. כָּל־עַצְמוֹ אֵינוֹ קָרוּי לֶחֶם אֶלָּא מַצָּה. שִׁבְעַ֥ת יָמִ֛ים תֹּֽאכַל־עָלָ֥יו מַצּ֖וֹת לֶ֣חֶם עוֹנִי. וְהָכָא אַתְּ יְלִיף מַצָּה מֵחָמֵץ. וְעוֹד מִן הָדָא דְתַנֵּי. יוֹצֵא הוּא אָדָם יְדֵי חוֹבָתוֹ בְּרָקִיק שָׁרוּי וּבְרָקִיק מְבוּשָּׁל שֶׁלֹּא נִמְחֶה. לֹא אַמַר אֶלָּא שֶׁלֹּא נִמְחֶה. הָא אִם נִמְחֶה לֹא. וּלְעִנְיַין חָמֵץ אַתְּ אָמַר. הִמְחָה אֶת הֶחָמֵץ וּגְמָיוֹ חַייָב. מַאי כְדוֹן. רִבִּי יוֹסֵי בְשֵׁם רִבִּי אִידִי. אֵין חִימּוּצוֹ חִימּוּץ בָּרוּר. מָהוּ שֶׁיִּלָּקֶה. רִבִּי יִרְמָיָה בְשֵׁם רִבִּי לָֽעְזָר. רִבִּי לָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אַף לִלְקוֹת אֵין לוֹקֶה. דְּתַנֵּי. עַל חָמֵץ בָּרוּר חַייָב כָּרֵת וְעַל עֵירוּבוֹ סוֹפֵג אַרְבָּעִים. רַב אָמַר. זָה סִיעוֹר. וְאָמַר. זֶה כּוּתָּח הַבַּבְלִי וְשֵׁכָר הַמָּדִי. אָמַר רִבִּי בּוּן בַּר כַּהֲנָא קוֹמֵי רִבִּי לָא. תִּיפְתָּר בְּחָמֵץ וּמַצָּה שֶׁנְִּתְעָֽרְבוּ. אָמַר רִבִּי יוֹסֵה. קַּשִּׂייָתָהּ עַל הָדָא דְרִבִּי בּוּן בַּר כַּהֲנָא. מָה נָן קַייָמִין. אִם בְּשֶׁרוּבּוֹ חָמֵץ. חַייָב כָּרֵת. אִם בְּשֶׁרוּבּוֹ מַצָּה. יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בַפֶּסַח. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. תַּנָּא רִבִּי יוֹשׁוּעַ אוֹנִייָה. תִּיפְתָּר שֶׁיֵּשׁ בּוֹ חָמֵץ ואֵין בוֹ כְזָיִת. כְּרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן אָמַר. כָּל־שֶׁהוּא לְמַכּוֹת. “It is written: Any leavened matter you shall not eat16Exodus.12.20">Ex. 12:20., to include Babylonian kutah, and Median beer, and Edomite vinegar, in the admonition. I might think that these are subject to extirpation, the verse says, for anybody who eats leavened bread will be extirpated17Exodus.12.15">Ex. 12:15. Pesachim.33a">Babli 33a, Mekhilta dR. Ismael Ba 10 (p. 35), dR. Simeon ben Yohay12:20 (p.24)..“The colleagues asked before Rebbi Jonah: Here it is written any, and there it is written any. Here you are adding but there you are excluding18Both in v. 15 and in v. 20 is written any. Why in matters of the prohibition one includes admixture of leavening but in matters of extirpation one excludes it?. He told them, there He added eaters but there He added edibles19In both cases, “any” implies addition and extension. In v. 15, any who eats, includes women who are obligated to eat mazzah even though this is a positive commandment activated at a fixed date from which in general women are exempted (Kiddushin 1:7:1" href="/Jerusalem_Talmud_Kiddushin.1.7.1">Mishnah Qiddušin 1:7). V. 20 any leavened matter includes admixture of leavening to edibles.. They objected, was it not stated: “One fulfills his obligation with spiced mazzah, even if it does not taste of grain, on condition that it be mostly grain”20Cf. Pesachim 2:4:10" href="/Jerusalem_Talmud_Pesachim.2.4.10">Chapter 2, Note 233.. And for these21Median beer. One agrees that Babylonian kutah might not trigger extirpation since the amount of leavened matter is small, but why should beer, which essentially is water and malt, be treated differently from bread which is water and flour?, because they are mostly grain, he should be liable. He told them, there is a difference, for it is written bread, and these are not bread. Rebbi Yose objected, was it not stated that only mazzah is called bread, seven days you shall eat mazzot, the bread of deprivation22Deuteronomy.16.3">Deut. 16:3. Since mazzah is called bread, it is clear that the positive commandment to eat mazzah can only be fulfilled by eating azyme bread. But leavened matter is always called חָמֵץ, and never is explicitly called “bread”; there seems to be no reason why extirpation should be restricted to those who eat bread.? But here you infer mazzah from leavened bread? In addition, from the following which was stated: “A person may acquit himself of his obligation with a soaked wafer, or a cooked wafer, as long as it did not lose its shape.23Pesachim.41a">Babli 41a, Berakhot.38b">Berakhot 38b.” It only says, “as long as it did not lose its shape,” therefore not if it lost its shape. But in the matter of leavened bread you are saying, if he mashed leavened bread and slurped it, he is liable24It is true that the positive commandment can be fulfilled only with bread but the prohibition extends to anything produced from leavened flour.. How is this? Rebbi Yose in the name of Rebbi Idi: Their25The items enumerated in the Mishnah. leavening is not clear leavening. Should he be flogged? Rebbi Jeremiah in the name of Rebbi Eleazar, Rebbi La in the name of Rebbi Simeon ben Laqish: Concerning flogging, he cannot be flogged, as it was stated: On certain leavened bread he is subject to extirpation, for its admixture he receives forty [lashes]26Since Exodus.12.20">Ex. 12:20 states a general prohibition for food with an admixture of leavened matter, transgression has to be punished by the generic punishment prescribed for all prohibitions for which no particular punishment is specified.
G has an additional sentence: “The word of Rebbi (probably meaning Rabbenu, i. e., Rav) implies that he is not flogged.” On the other hand, a sentence of the ms. text is missing in G because of homoioteleuton.. Rav said, that is sour dough. He could have said, that is Babylonian kutah, and Median beer27Since Rav explains that one is flogged for consuming something containing an admixture of sour dough but not the items enumerated in the Mishnah, one may conclude that only active souring agent exposes one to flogging.. Rebbi Abun bar Cahana said before Rebbi La: Explain it if leavened bread and mazzah were mixed28The preceding argument may be irrelevant since the baraita can be explained as referring directly to bread, eaten alone or with other edibles.. Rebbi Yose said, I pointed out a difficulty for Rebbi Abun bar Cahana: Where do we hold? If most of it was leavened bread, he is subject to extirpation. If most of it is mazzah, he could use it to fulfill his obligation on Passover29Since by biblical standards, anything greater than 50% is counted as whole. Since the mixture still is forbidden, the argument is possible only for R. Yose (cf. Shabbat 13:3:4" href="/Jerusalem_Talmud_Shabbat.13.3.4">Šabbat 13, Note 56), but nobody else.. Rebbi Samuel bar Rav Isaac said, Rebbi Joshua from Ono stated: Explain it if the amount of leavened bread was less than the volume of an olive, following Rebbi Simeon, since Rebbi Simeon said, the most minute amount for flogging30Makkot.17a">Babli Makkot 17a, Shevuot.21a">Ševuot 21a, Shevuot.24b">24b, Menachot.4a">Menaḥot4a, Meilah.18a">Meˋilah18a. R. Simeon restricts the possibility of a purification sacrifice to the case that a person ingested at least the volume of an olive of food forbidden under punishment of extirpation (such as forbidden fat or leavened matter on Passover) but admits the possibility of criminal prosecution for the most minute amount..
רִבִּי יִרְמְיָה רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּשֵׁם רַב. קְדֵירָה שֶׁבִּישֵּׁל בָּהּ [מוּדָה] לֹא יְבַשֵּׁל בָּהּ מֵאוֹתוֹ הַמִּין אֶלָּא לְאַחַר הַפֶּסַח. הָא מִמִּין אַחֵר מוּתָּר וּבִלְבַד לְאַחַר שְׁלֹשָׁה תַבְשִׁילִין. כְּשֵׁם שֶׁהוּא בָטֵל עַל שֶׁאֵינוֹ מִינוֹ כָּךְ יְבָטֵל עַל מִינוֹ. מִין מְעוֹרֵר עַל מִינוֹ לֵיאָסֵר. אָמַר רִבִּי יַעֲקֹב בַּר זַבְדִּי. רִבִּי אַבָּהוּ מְפַקֵּד לִטְחוֹנַייָא דְלָא מִיתֵּן קוּפַּייָא אִילֵּין עַל אִילֵּין דְּלָא יִרְתְּחָן וְיִחְמְעָן. רִבִּי חִינְנָא בַּר פַּפֻּא אֲזַל לֵיהּ גַּבֵּי טְחוֹנַייָא. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן טְחַן לֵיהּ צְרָף. רִבִּי אָבוּן הוֹרֵי לִטְחוֹנַייָא מִיתֵּן טַרְטוֹן דְּמַיי בְּגִין מוֹדִייָה וּמְתַלֶּנָּה אַרְבָּעָה זִימְנִין. רִבִּי חֲנַנְיָה וְרִבִּי מָנָא. חַד אָמַר. בָּעֲשָׂבִין שָׁרֵי. מְטָנָנָה אֲסִיר. וְחָרָנָה מִיחְלַף. אָמַר רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִלֵּל. וְאֲפִילוּ כְּמָאן דְּאָמַר. בָּעֲשָׂבִין שָׁרֵי. בְּלוֹקְטָן מִשֵּׁשׁ שָׁעוֹת וּלְמַעֲלָן. מָה. דְּטַלָּא פְייָגָא מִינְּהוֹן. Rebbi Jeremiah, Rebbi Samuel bar Rav Isaac in the name of Rav: In a pot in which one cooked with water31מודה, a reading confirmed by G, cannot have the usual meaning “to agree”. The unique meaning here is derived from Arabic مذى “mix with much water”. If leavening was cooked with little water in a clay pot, everybody agrees that it cannot be completely cleaned with much water, Rav prohibits the use Passover. one may cook the same kind only after Passover. Therefore another kind is permitted although only after three dishes32If the pot was used before Passover three times with water but no leavened matter, one assumes that the leavened matter absorbed in the walls was leached out and the pots may be used on Passover.. If it becomes insignificant by other kinds, should it not become insignificant also by its own kind33Where one assumes that no leavened matter was used.? A kind awakes its own kind to prohibit34A general principle recognized in the Eruvin.9a">Babli (Eruvin 9a, Avodah zarah 73a, Bekhorot.22a">Bekhorot 22a, Bekhorot.33a">33a).. Rebbi Jacob bar Zavdi said, Rebbi Abbahu ordered the millers35In this version, this is a general instruction to the millers preparing Passover flour. In G the singular is used, “the miller”, referring to the one who delivered to his household. not to put boxes one on top of the other lest they heated up and became leavened. Rebbi Ḥinena bar Pappos went to the millers36He personally supervised the milling for Passover.. Rebbi Yose ben Rebbi Abun milled himself as guest37Guest of the miller’s. Reading צרף as ضرف, “to somebody’s guest”.. Rebbi Abun instructed the millers to fill a quartarius38Following the reading of G; τέταρτον is the Greek equivalent of the Roman quartarius, “a quarter”.. of water in the modii and moisten it four times. Rebbi Ḥananiah and Rebbi Mana, one said, grasses are permitted, moistened it is forbidden39Grain silos used to be padded with grasses, Makhshirin 3:5" href="/Mishnah_Makhshirin.3.5">Mishnah Makhshirin 3:5. It is difficult to understand how anybody could permit storing grain on moist grasses. S.
Liebermann conjectures that instead of מטננה one has to read בטיט הנגוב “in dried clay”. But since the text is confirmed by G, emendation is problematic., but the other one switches. Rebbi Ḥananiah the son of Rebbi Hillel said, even the one who permits grasses, if he collected them in the afternoon. Why? For dew faded away from it40Here ends this fragment from G..