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Daf Yomi

December 31, 2020 | 讟状讝 讘讟讘转 转砖驻状讗

Masechet Pesachim is sponsored by Sivya Twersky in honor of her daughter, Shoshana Baker, her grandson's upcoming Bar Mitzvah ,and in memory of her father, Harav Pesach Zachariah Halevi ben Reuven and Leah Z'late Z'L. He lived Torah and emunah by example to congregational and biological families. His yahrzeit falls within this masechet.

The Daf Yomi women of Neve Daniel are proud to dedicate a month of learning in honor of all the women learning Torah in the world and in honor of completing our first year of learning together. Thank you to Hadran and to the Rabbaniot Michelle, Chamotal, Tanya, Sally, Michal, Chayuta and Meirav that lead us in our in depth learning. Yishar Cochachen!

Pesachim 40

Today鈥檚 daf is sponsored by Mona Fishbane in memory of her beloved mother-in-law, Bernice Fishbane (Nana), z”l, “Whose 14th yahrzeit we recently observed. Nana was a lifelong learner who continues to inspire me.” And by Hanna and Michael Piotrkowski to Ann Schiff. “Ann introduced us to Hadran’s daf yomi so she deserves the merit of our learning. Acknowledging with gratitude.”

How can one prevent barley grains from leavening? Wheat? Do fruit juices cause leavening? Can one rinse off barley to make it easier to remove the chaff or will that hasten leavening? What about wheat? The gemara brings several opinions. Rava forbade but then changed his mind and even went so far as to say that it is a mitzvah to rinse the wheat kernels. He explains that is why one needs to watch the grains from an early stage as once they are rinsed, they have come in contact with water and are prone to leavening. The gemara mentions a case where there were wheat kernels that got wet before Pesach and Rava permitted selling them to gentiles. Rava bar Livai questioned this from a case of shaatnez and on account of the difficulty, Rava changed his mind.聽 How can one prevent leavening in certain cases? The Mishna adds other cases where one need to be concerned about food leavening. And also mentions the prohibition to not cook the meat from the Pesach sacrifice.

转专讬 讞讬讟讬 讘讛讚讬 讛讚讚讬 讚讬诇诪讗 讗讝诇讗 讞讚讗 讜讬转讘讛 讘爪讬专讬讗 讚讞讘专转讛 讜诇讗 住诇讬拽 诇讛讜 讚讬拽讜诇讗 讚诪讬讗 诪讗专讘注 专讜讞转讗 讜讗转讬 诇讬讚讬 讞讬诪讜抓


two wheat grains in boiling water at the same time, lest one move and rest in the slit [tzirya] of the other, thereby preventing the column [dikkula] of boiling water from entering all four sides of the grain, and the grain will come to a state of leavening.


讜讗诪专 讗讘讬讬 诇讗 诇讬讞专讜讱 讗讬谞讬砖 转专讬 砖讘讜诇讬 讘讛讚讬 讛讚讚讬 讚讬诇诪讗 谞驻拽讬 诪讬讗 诪讛讗讬 讜讘诇注 讗讬讚讱 讜讗转讬讗 诇讬讚讬 讞讬诪讜抓 讗诪专 诇讬讛 专讘讗 讗讬 讛讻讬 讗驻讬诇讜 讞讚讗 谞诪讬 讚讬诇诪讗 谞驻讬拽 诪讛讗讬 专讬砖讗 讜讘诇注 讗讬讚讱 专讬砖讗 讗诇讗 讗诪专 专讘讗 诪讬 驻讬专讜转 谞讬谞讛讜 讜诪讬 驻讬专讜转 讗讬谞谉 诪讞诪讬爪讬谉


And Abaye said: A person may not roast two stalks together, lest water leave one and be absorbed by the other, and it come to be leavened. Rava said to him: If so, one should not even roast one stalk, lest the liquid leave one end of the stalk and be absorbed by its other end. Rather, Rava said: One need not be concerned about this possibility, as it is considered fruit juice, and fruit juice does not leaven grain.


讜讛讚专 讘讬讛 讗讘讬讬 诪讛讛讬讗 讚讻诇 讗讙讘 诪讚诇讬讬讛讜 诇讗 诪讞诪爪讬 讚讗诪专 讗讘讬讬 讛讗讬 讞爪讘讗 讚讗讘讬砖谞讗 住讞讬驻讗 砖专讬 讝拽讬驻讗 讗住讜专 专讘讗 讗诪专 讗驻讬诇讜 讝拽讬驻讗 谞诪讬 砖专讬 诪讬 驻讬专讜转 谞讬谞讛讜 讜诪讬 驻讬专讜转 讗讬谞谉 诪讞诪讬爪讬谉


The Gemara adds: And Abaye retracted his opinion with regard to that halakha of stalks, as he maintains that anything that is absorbing liquid will not become leavened unless it is fully soaked in water. As Abaye said: With regard to this jug used for drying the stalks by means of roasting, if it is inverted it is permitted, as the liquid that is discharged from one stalk will not be absorbed by the other stalks. However, if the vessel is upright it is prohibited, as the liquid retained in the vessel might be absorbed by the other stalks and leaven them. Rava said: Even if the jug is upright, it is also permitted. This liquid is considered fruit juice, and fruit juice does not leaven grain.


转谞讜 专讘谞谉 讗讬谉 诇讜转转讬谉 砖注讜专讬谉 讘驻住讞 讜讗诐 诇转转 谞转讘拽注讜 讗住讜专讜转 诇讗 谞转讘拽注讜 诪讜转专讜转


The Sages taught: One may not soak barley in water on Passover to make it easier to remove the chaff from the grain. And if one did soak barley grain and it split, it is prohibited. If it did not split, it is permitted.


专讘讬 讬讜住讬 讗讜诪专 砖讜专谉 讘讞讜诪抓 讜讞讜诪抓 爪讜诪转谉 讗诪专 砖诪讜讗诇 讗讬谉 讛诇讻讛 讻专讘讬 讬讜住讬


Rabbi Yosei says: If one sees that the grain is expanding, he should soak it in vinegar, and the vinegar will cause the grain to contract, thereby preventing leavening. However, Shmuel said: The halakha in not in accordance with the opinion of Rabbi Yosei.


讗诪专 专讘 讞住讚讗 讗诪专 诪专 注讜拽讘讗 诇讗 谞转讘拽注讜 诪诪砖 讗诇讗 讻诇 砖讗讬诇讜 诪谞讬讞谉 注诇 驻讬 讞讘讬转 讜讛谉 谞转讘拽注讜转 诪讗讬诇讬讛谉 讜砖诪讜讗诇 讗诪专 谞转讘拽注讜 诪诪砖 注讘讚 砖诪讜讗诇 注讜讘讚讗 讘讚讜专讗 讚讘讬 讘专 讞砖讜 谞转讘拽注讜 诪诪砖


Rav 岣sda said that Mar Ukva said: When the Sages were referring to a case where the barley grain split, the prohibition does not apply only if it actually split and a crack is visible. Rather, this is referring even to a case where if the barley grains were placed on a barrel of wine they would split by themselves, due to the effect of the wine. And by contrast, Shmuel said: This halakha applies only if it actually split. The Gemara relates: Shmuel took action in accordance with his ruling, when he was in the village of bar 岣shu鈥檚 house. He prohibited only barley grains that had actually split, but permitted those that were about to split.


讗诪专 专讘讛 讘注诇 谞驻砖 诇讗 讬诇转讜转 诪讗讬 讗讬专讬讗 讘注诇 谞驻砖 讗驻讬诇讜 讻讜诇讬 注诇诪讗 谞诪讬 讚讛讗 转谞讬讗 讗讬谉 诇讜转转讬谉 砖注讜专讬谉 讘驻住讞 讛讻讬 拽讗诪专 讘注诇 谞驻砖 讗驻讬诇讜 讞讬讟讬谉 讚砖专讬专讬 诇讗 讬诇转讜转


Rabba said: A pious person will not soak wheat at all during Passover. The Gemara asks: Why discuss particularly a pious person? This halakha should apply to everyone as well, as it was expressly taught in a baraita: One may not soak barley on Passover. The Gemara answers that this is what Rabba is saying: A pious person will not even soak wheat, which is firmer than barley and less likely to split, due to the concern that it might become leavened.


讗诪专 诇讬讛 专讘 谞讞诪谉 诪讗谉 讚爪讬讬转 诇讬讛 诇讗讘讗 讗讻讬诇 谞讛诪讗 讚注讬驻讜砖讗 讚讛讗 讘讬 专讘 讛讜谞讗 诇转转讬 讜讘讬 专讘讗 讘专 讗讘讬谉 诇转转讬 讜专讘讗 讗诪专 讗住讜专 诇诇转讜转


Rav Na岣an said to Rabba: Anyone who listens to Abba, Rabba鈥檚 first name, will eat moldy bread during Passover, as flour cannot be properly prepared without soaking, and therefore matza should not be prepared from this flour. As in Rav Huna鈥檚 house they would soak the grain, and in Rava bar Avin鈥檚 house they would likewise soak their grain. But Rava said: Soaking grain should not be avoided merely for reasons of piety; rather, it is absolutely prohibited to soak grain.


讗诇讗 讛讗 讚转谞讬讗 讗讬谉 诇讜转转讬谉 砖注讜专讬谉 讘驻住讞 砖注讜专讬谉 讛讜讗 讚诇讗 讛讗 讞讬讟讬 砖专讬 诇讗 诪讬讘注讬讗 拽讗诪专 诇讗 诪讬讘注讬讗 讞讬讟讬谉 讻讬讜谉 讚讗讬转 讘讬讛 爪讬专讬讗 注讬讬诇讬 讘讛讜 诪讬讗 讗讘诇 砖注专讬 讚砖讬注讬 讗讬诪讗 砖驻讬专 讚诪讬 拽讗 诪砖诪注 诇谉


The Gemara asks: Rather, that which is taught in a baraita: One may not soak barley on Passover, indicates that it is barley that one may not soak; however, it is permitted to soak wheat, how will Rava explain this baraita? The Gemara explains: The baraita is speaking employing the didactic style of: Needless to say. It should be understood as follows: Needless to say, wheat may not be soaked, since wheat grains have a slit through which water will enter, and the wheat will therefore expand quickly when left to soak. However, in the case of barley, which is smooth and no water will enter the grain, one might say that this seems well, i.e., it is permitted, to soak barley. Therefore, the baraita teaches us that it is prohibited to soak even barley.


讛讚专 讗诪专 专讘讗 诪讜转专 诇诇转讜转 讚转谞讬讗 讬讜爪讗讬谉 讘驻转 谞拽讬讛 讜讛讚专讗讛 讜讗讬 讗驻砖专 谞拽讬讛 讘诇讗 诇转讬转讛


Rava reconsidered and then said: This is not the case. Rather, it is permitted to soak grain, as it was taught in a baraita: One can fulfill his obligation with a matza loaf prepared from refined flour and with matza baked from coarse flour. And it is impossible to produce refined matza without soaking the grain, as this is the only way to remove the chaff completely from the grain.


讗讬转讬讘讬讛 专讘 驻驻讗 诇专讘讗 讛拽诪讞讬谉 讜讛住诇转讜转 砖诇 讙讜讬诐 砖诇 讻驻专讬诐 讟讛讜专讬诐 讜砖诇 讻专讻讬谉 讟诪讗讬谉


Rav Pappa raised an objection to the opinion of Rava from a baraita: With regard to flour and refined flour that belong to gentiles, in villages they are ritually pure, and in cities they are ritually impure. It is assumed that grain in cities is soaked before it is ground into flour. Once water comes in contact with this grain, it becomes susceptible to ritual impurity, and it subsequently becomes impure when touched by gentiles.


讚讻驻专讬诐 诪讗讬 讟注诪讗 诇讗讜 诪砖讜诐 讚诇讗 诇转转讬 讜拽讗 拽专讬 诇讬讛 住讜诇转


As for flour in villages, what is the reason that it is ritually pure? Is it not due to the fact that they do not soak the flour, and therefore it does not become liable to ritual impurity? And yet their flour is nonetheless called refined flour. It can be inferred from this that it is possible to prepare refined flour without soaking the grain.


转专讙讜诪讗 讗拽诪讞讗 讘转专 讚谞驻讬拽 讗诪专 诪讗讬 讟注诪讗 诇讗 讗讬诪讗 诇讬讛 诪讛讗 讚讗诪专 专讘讬 讝讬专讗 讗诪专 专讘 讬专诪讬讛 讗诪专 砖诪讜讗诇 讞讬讟讬谉 砖诇 诪谞讞讜转 讗讬谉 诇讜转转讬谉 讗讜转诐 讜拽讗 拽专讬 诇讛讜 住讜诇转


Rava answered: You should interpret the distinction of the baraita as referring only to ordinary flour, not refined flour, which is invariably susceptible to ritual impurity due to the soaking. After Rava left, Rav Pappa said: What is the reason that he did not say a proof from this statement that Rabbi Zeira said that Rav Yirmeya said that Shmuel said: With regard to wheat that will be used for meal-offerings, one may not soak it, and yet it is nonetheless called refined flour? The Torah insists that the flour used for meal-offerings be prepared from refined flour.


讛讚专 讗诪专 专讘讗 诪爪讜讛 诇诇转讜转 砖谞讗诪专 讜砖诪专转诐 讗转 讛诪爪讜转 讗讬 诇讗 讚讘注讬 诇转讬转讛 砖讬诪讜专 诇诪讗讬 讗讬 砖讬诪讜专 讚诇讬砖讛 砖讬诪讜专 讚诇讬砖讛 诇讗讜 砖讬诪讜专 讛讜讗


Rava reconsidered and then said: It is not only permitted to soak the grains; it is actually a mitzva to soak them, as it is stated: 鈥淎nd you shall guard the matzot (Exodus 12:17). The Gemara explains this statement: If it is not the case that grain requires soaking, for what purpose is guarding necessary? If you claim that this verse is referring to guarding when kneading, that cannot be the case, as guarding grain while kneading is not considered guarding. If one failed to protect the wheat from becoming leavened up to that point, it is of no use to be careful while kneading it. Consequently, this mitzva to guard the dough cannot be referring to the kneading stage.


讚讗诪专 专讘 讛讜谞讗 讘爪拽讜转 砖诇 讙讜讬诐 讗讚诐 诪诪诇讗 讻专讬住讜 诪讛谉 讜讘诇讘讚 砖讬讗讻诇 讻讝讬转 诪爪讛 讘讗讞专讜谞讛 讘讗讞专讜谞讛 讗讬谉 讘专讗砖讜谞讛 诇讗


As Rav Huna said: In the case of dough prepared by gentiles, if one knows that it has not become leavened, a person may fill his stomach with them on Passover night, provided that he eats an olive-bulk of matza in the end, to fulfill the obligation to eat matza. The Gemara infers from this statement: With regard to the matza that he eats in the end, yes, he fulfills his obligation with this matza. But with regard to the matza he ate in the beginning, no, he does not fulfill the mitzva with dough prepared by gentiles.


诪讗讬 讟注诪讗 诪砖讜诐 讚诇讗 注讘讚 讘讛讜 砖讬诪讜专 讜诇注讘讬讚 诇讬讛 砖讬诪讜专 诪讗驻讬讛 讜讗讬诇讱 讗诇讗 诇讗讜 砖诪注 诪讬谞讛 砖讬诪讜专 诪注讬拽专讗 讘注讬谞谉


What is the reason that one cannot fulfill his obligation to eat matza with dough prepared by gentiles? It is because he did not perform his duty to guard this dough. But one can perform his duty to guard it from the time of baking and onward. Rather, isn鈥檛 it correct to conclude from this baraita that the grain must be guarded from the beginning, i.e., from the time it is soaked, which proves that soaking the grain is part of the process of preparing matza?


讜诪诪讗讬 讚讬诇诪讗 砖讗谞讬 讛转诐 讚讘注讬讚谞讗 讚谞讞讬转 诇砖讬诪讜专 诇讗 注讘讚 诇讛 砖讬诪讜专 讗讘诇 讛讬讻讗 讚讘注讬讚谞讗 讚谞讞讬转 诇砖讬诪讜专 注讘讬讚 诇讛 砖讬诪讜专 讛讻讬 谞诪讬 讚砖讬诪讜专 讚诇讬砖讛 讛讜讬 砖讬诪讜专


The Gemara rejects this: And from where do we know that this conclusion is correct? Perhaps it is different there, as at the time when guarding is required, i.e., when water was added to the flour, he did not perform his duty to guard it properly. However, in a case where at the time when guarding is required, when water is added the flour, he properly performed his duty to guard it, so too, it is possible that guarding flour at the time of kneading is considered proper guarding. Therefore, this question cannot be resolved based on the case of dough prepared by gentiles.


讜讗驻讬诇讜 讛讻讬 诇讗 讛讚专 讘讬讛 专讘讗 讚讗诪专 诇讛讜 诇讛谞讛讜 讚诪讛驻讻讬 讻讬驻讬 讻讬 诪讛驻讻讬转讜 讛驻讬讻讜 诇砖讜诐 诪爪讜讛 讗诇诪讗 拽住讘专 砖讬诪讜专 诪注讬拽专讗 诪转讞诇转讜 讜注讚 住讜驻讜 讘注讬谞谉


And although this proof was rejected, Rava did not retract his statement that guarding grain must begin before kneading. For he would say to those who cut and tied the stalks [kifei] of grain in the field: When you cut the grain, cut it for the purpose of the mitzva. Apparently, Rava maintains that it is necessary to guard the grain from the outset, i.e., from the beginning of its preparation until its end.


诪专 讘专讬讛 讚专讘讬谞讗


The Gemara relates with regard to Mar, son of Ravina,


诪谞拽讟讗 诇讬讛 讗讬诪讬讛 讘讗专讘讬:


that his mother would bring him wheat in a trough. In other words, she would guard the wheat grains from when they were harvested by placing them in vessels and guarding them until Passover.


讛讛讜讗 讗专讘讗 讚讞讬讟讬 讚讟讘注讗 讘讞讬砖转讗 砖专讬讗 专讘讗 诇讝讘讜谞讬 诇讙讜讬诐


The Gemara relates that there was a certain boat carrying wheat, which capsized before Passover in the 岣shta River. Rava permitted its owners to sell the recovered grain to gentiles before Passover.


讗讬转讬讘讬讛 专讘讛 讘专 诇讬讜讗讬 诇专讘讗 讘讙讚 砖讗讘讚 讘讜 讻诇讗讬诐 讛专讬 讝讛 诇讗 讬诪讻专谞讜 诇讙讜讬 讜诇讗 讬注砖讛 讘讜 诪专讚注转 诇讞诪讜专 讗讘诇 注讜砖讬谉 讗讜转讜 转讻专讬讻讬谉 诇诪转


Rabba bar Levai raised an objection to the opinion of Rava from a baraita: With regard to a garment in which diverse kinds, a prohibited mixture of wool and linen, has been lost, i.e., a wool garment into which a linen thread was sewn or vice versa, one may not sell it to a gentile; and one may not even fashion it into a saddlecloth for a donkey. It is prohibited to do so lest one remove a piece of this garment and sew it onto his own clothing. However, one may fashion it into a shroud for a dead body, as there is no concern that he will remove it from the dead.


诇讙讜讬 诪讗讬 讟注诪讗 诇讗 诇讗讜 诪砖讜诐 讚讛讚专 诪讝讘讬谉 诇讬砖专讗诇


The Gemara clarifies this issue: What is the reason that one may not sell it to a gentile? Is it not due to the concern that the gentile will resell it to a Jew? Since the mixture of wool and linen is not visible, it is possible for a Jew to use this cloth unawares. The same concern applies to grain: It is not apparent that the grain that capsized in the river is prohibited. It should therefore be prohibited to sell this wheat to gentiles, lest they resell it to Jews.


讛讚专 讗诪专 专讘讗 诇讝讘讬谞讛讜 拽讘讗 拽讘讗 诇讬砖专讗诇 讻讬 讛讬讻讬 讚讻诇讬讗 拽诪讬 驻讬住讞讗


Rava reconsidered and then said: He should sell this wheat one kav at a time, i.e., in small measures, each to a different Jew, but not to any one Jew in large quantities, so that all of this wheat will be used before Passover. By selling it in this manner, all the grain will be used quickly and no one will unwittingly eat these leavened grains on Passover.


转谞讜 专讘谞谉 讗讬谉 诪讜诇诇讬谉 讗转 讛拽讚讬专讛 讘驻住讞 讜讛专讜爪讛 砖讬诪诇讜诇 谞讜转谉 讗转 讛拽诪讞 讜讗讞专 讻讱 谞讜转谉 讗转 讛讞讜诪抓 讜讬砖 讗讜诪专讬诐 讗祝 谞讜转谉 讗转 讛讞讜诪抓 讜讗讞专 讻讱 谞讜转谉 讗转 讛拽诪讞


The Sages taught: One may not stir flour into a pot of food on Passover to absorb the foam that has accumulated during the cooking process. And one who wishes to stir flour should add the flour and afterward add vinegar, which will prevent the flour from becoming leavened. And some say: One may even add vinegar and afterward add the flour, as vinegar prevents flour from becoming leavened even after the flour is diluted in water.


诪讗谉 讬砖 讗讜诪专讬诐


The Gemara asks: Who is the tanna whose opinion is introduced by the phrase some say?


讗诪专 专讘 讞住讚讗 专讘讬 讬讛讜讚讛 讛讬讗 讚转谞谉 讛讗讬诇驻住 讜讛拽讚讬专讛 砖讛注讘讬专谉 诪专讜转讞讬谉 诇讗 讬转谉 诇转讜讻谉 转讘诇讬谉 讗讘诇 谞讜转谉 诇转讜讱 讛拽注专讛 讗讜 诇转讜讱 讛转诪讞讜讬 专讘讬 讬讛讜讚讛 讗讜诪专 诇讻诇 讛讜讗 谞讜转谉 讞讜抓 诪讚讘专 砖讬砖 讘讜 讞讜诪抓 讜爪讬专


Rav 岣sda said: It is the opinion of Rabbi Yehuda, as we learned in a mishna: With regard to a stew pot or a pot of food that one removed from the fire when it was seething, one may not add spices to them on Shabbat. However, one may add spices to a dish or to the large plate into which the food is poured from the pot. Rabbi Yehuda says: One may add spices to any food that has been removed from the fire, except to a dish that contains vinegar or brine, as this food is considered as though it were still seething, due to the pungency of the vinegar or brine. Since Rabbi Yehuda maintains that vinegar has the same effect as boiling, he would agree that vinegar, like boiling water, prevents flour from becoming leavened.


讜谞讜拽诪讛 讻专讘讬 讬讜住讬 (讚转谞谉) 专讘讬 讬讜住讬 讗讜诪专 砖讜专谉 讘讞讜诪抓 讜讞讜诪抓 爪讜诪转谉


The Gemara asks: And let us establish the opinion of: Some say, in accordance with the opinion of Rabbi Yosei. As we learned in a mishna: Rabbi Yosei says, with regard to wheat grains that were soaked in water: One should soak them in vinegar, and this vinegar will cause the wheat to contract and prevent it from becoming leavened.


讻讬 讗砖诪注讬谞谉 诇讬讛 诇专讘讬 讬讜住讬 讛谞讬 诪讬诇讬 讚讗讬转讬讛 讘注讬谞讬讛 讗讘诇 注诇 讬讚讬 转注专讜讘转 诇讗


The Gemara answers: When we learn the opinion of Rabbi Yosei, this applies only to a situation where the vinegar is in its pure, unadulterated form, in which case its pungency prevents the wheat from becoming leavened. However, if the vinegar is added by means of a mixture, no, Rabbi Yosei鈥檚 statement does not apply to a case of this kind.


注讜诇讗 讗诪专 讗讞讚 讝讛 讜讗讞讚 讝讛 讗住讜专 诪砖讜诐 诇讱 诇讱 讗诪专讬谞谉 谞讝讬专讗 住讞讜专 住讞讜专 诇讻专诪讗 诇讗 转拽专讘


Ulla said: In both of these cases, whether the vinegar is added first or afterward, its use is prohibited, as one must avoid scenarios that might lead to a prohibition, as per the well-known adage: Go around, go around, and do not approach the vineyard, they say to the nazirite. Since a nazirite is prohibited from drinking wine and eating grapes, it is preferable for him to avoid a vineyard entirely. A similar principle applies to other prohibitions.


专讘 驻驻讬 砖专讬 诇讬讛 诇讘讜专讚讬拽讬 讚讘讬 专讬砖 讙诇讜转讗 诇诪诪讞讛 拽讚讬专讛 讘讞住讬住讬 讗诪专 专讘讗 讗讬讻讗 讚砖专讬 讻讬 讛讗讬 诪讬诇转讗 讘讚讜讻转讗 讚砖讻讬讞讬 注讘讚讬 讗讬讻讗 讚讗诪专讬 专讘讗 讙讜驻讗 诪讞讬 诇讛 拽讬讚专讗 讘讞住讬住讬:


The Gemara relates: Rav Pappi permitted the cooks [burdikei] of the household of the Exilarch to mash roasted grains into a pot of food, to dissolve the accumulated foam. Rava said: Is there anyone who permits this matter in a place where servants are found? Servants are unlikely to be careful with regard to these prohibitions. They will use raw flour for this purpose, which will lead to a violation of the prohibition against leavened bread on Passover. Some say that Rava himself would add roasted grains into his own pot.


诪转谞讬壮 讗讬谉 谞讜转谞讬谉 拽诪讞 诇转讜讱 讞专讜住转 讗讜 诇转讜讱 讛讞专讚诇 讜讗诐 谞转谉 讬讗讻诇 诪讬讚 讜专讘讬 诪讗讬专 讗讜住专


MISHNA: One may not add flour to 岣roset, a seasoned, pungent food, or to mustard, to dull the sharp taste. In both cases, the pungency of these foods might accelerate the leavening of the flour. And if one added flour to either of these, the mixture may be eaten immediately before it is leavened; and Rabbi Meir prohibits this, lest the food be leavened immediately.


讗讬谉 诪讘砖诇讬谉 讗转 讛驻住讞 诇讗 讘诪砖拽讬谉 讜诇讗 讘诪讬 驻讬专讜转 讗讘诇 住讻讬谉 讜诪讟讘讬诇讬谉 讗讜转讜 讘讛谉


The mishna continues: One may not boil the Paschal lamb in ordinary liquids or in fruit juices, as the Torah explicitly states that it must be roasted. However, one may baste it while it is roasting and dip it into liquid while eating it.


诪讬 转砖诪讬砖讜 砖诇 谞讞转讜诐 讬砖驻讻讜 诪驻谞讬 砖讛谉 诪讞诪讬爪讬谉:


The tanna further states: Water that has been used by a baker for cooling his hands or washing dishes should be poured out, because this water leavens the dough, as the water probably contains a small quantity of flour and dough.


讙诪壮 讗诪专 专讘 讻讛谞讗 诪讞诇讜拽转 诇转讜讱 讛讞专讚诇 讗讘诇 诇转讜讱 讞专讜住转 讚讘专讬 讛讻诇 讬砖专祝 诪讬讚


GEMARA: Rav Kahana said: The dispute between Rabbi Meir and the Rabbis concerns a case where one adds flour to mustard, which is extremely pungent and will not leaven the flour immediately. But in a case where flour is added to the less pungent 岣roset, which will leaven the flour quickly, everyone agrees that the mixture must be burned immediately.


讜转谞讬讗 谞诪讬 讛讻讬 讗讬谉 谞讜转谞讬谉 拽诪讞 诇转讜讱 讛讞专讜住转 讜讗诐 谞转谉 讬砖专祝 诪讬讚 诇转讜讱 讛讞专讚诇 专讘讬 诪讗讬专 讗讜诪专 讬砖专祝 诪讬讚 讜讞讻诪讬诐 讗讜诪专讬诐 讬讗讻诇 诪讬讚 讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜讚讛 讗诪专 专讘 谞讞诪谉 讗诪专 砖诪讜讗诇 讛诇讻讛 讻讚讘专讬 讞讻诪讬诐 讗诪专 诇讬讛 专讘 谞讞诪谉 讘专 讬爪讞拽 诇专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜讚讛


And that opinion was also taught in a baraita: One may not add flour to 岣roset, and if one did add flour it should be burned immediately. With regard to flour that was added to mustard, Rabbi Meir says: It should be burned immediately, and the Rabbis say: It should be eaten immediately, before it is leavened. Rav Huna, son of Rav Yehuda, said that Rav Na岣an said that Shmuel said: The halakha is in accordance with the opinion of the Rabbis concerning this issue. Rav Na岣an bar Yitz岣k said to Rav Huna, son of Rav Yehuda:


Masechet Pesachim is sponsored by Sivya Twersky in honor of her daughter, Shoshana Baker, her grandson's upcoming Bar Mitzvah ,and in memory of her father, Harav Pesach Zachariah Halevi ben Reuven and Leah Z'late Z'L. He lived Torah and emunah by example to congregational and biological families. His yahrzeit falls within this masechet.

The Daf Yomi women of Neve Daniel are proud to dedicate a month of learning in honor of all the women learning Torah in the world and in honor of completing our first year of learning together. Thank you to Hadran and to the Rabbaniot Michelle, Chamotal, Tanya, Sally, Michal, Chayuta and Meirav that lead us in our in depth learning. Yishar Cochachen!

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Pesachim 40

The William Davidson Talmud | Powered by Sefaria

Pesachim 40

转专讬 讞讬讟讬 讘讛讚讬 讛讚讚讬 讚讬诇诪讗 讗讝诇讗 讞讚讗 讜讬转讘讛 讘爪讬专讬讗 讚讞讘专转讛 讜诇讗 住诇讬拽 诇讛讜 讚讬拽讜诇讗 讚诪讬讗 诪讗专讘注 专讜讞转讗 讜讗转讬 诇讬讚讬 讞讬诪讜抓


two wheat grains in boiling water at the same time, lest one move and rest in the slit [tzirya] of the other, thereby preventing the column [dikkula] of boiling water from entering all four sides of the grain, and the grain will come to a state of leavening.


讜讗诪专 讗讘讬讬 诇讗 诇讬讞专讜讱 讗讬谞讬砖 转专讬 砖讘讜诇讬 讘讛讚讬 讛讚讚讬 讚讬诇诪讗 谞驻拽讬 诪讬讗 诪讛讗讬 讜讘诇注 讗讬讚讱 讜讗转讬讗 诇讬讚讬 讞讬诪讜抓 讗诪专 诇讬讛 专讘讗 讗讬 讛讻讬 讗驻讬诇讜 讞讚讗 谞诪讬 讚讬诇诪讗 谞驻讬拽 诪讛讗讬 专讬砖讗 讜讘诇注 讗讬讚讱 专讬砖讗 讗诇讗 讗诪专 专讘讗 诪讬 驻讬专讜转 谞讬谞讛讜 讜诪讬 驻讬专讜转 讗讬谞谉 诪讞诪讬爪讬谉


And Abaye said: A person may not roast two stalks together, lest water leave one and be absorbed by the other, and it come to be leavened. Rava said to him: If so, one should not even roast one stalk, lest the liquid leave one end of the stalk and be absorbed by its other end. Rather, Rava said: One need not be concerned about this possibility, as it is considered fruit juice, and fruit juice does not leaven grain.


讜讛讚专 讘讬讛 讗讘讬讬 诪讛讛讬讗 讚讻诇 讗讙讘 诪讚诇讬讬讛讜 诇讗 诪讞诪爪讬 讚讗诪专 讗讘讬讬 讛讗讬 讞爪讘讗 讚讗讘讬砖谞讗 住讞讬驻讗 砖专讬 讝拽讬驻讗 讗住讜专 专讘讗 讗诪专 讗驻讬诇讜 讝拽讬驻讗 谞诪讬 砖专讬 诪讬 驻讬专讜转 谞讬谞讛讜 讜诪讬 驻讬专讜转 讗讬谞谉 诪讞诪讬爪讬谉


The Gemara adds: And Abaye retracted his opinion with regard to that halakha of stalks, as he maintains that anything that is absorbing liquid will not become leavened unless it is fully soaked in water. As Abaye said: With regard to this jug used for drying the stalks by means of roasting, if it is inverted it is permitted, as the liquid that is discharged from one stalk will not be absorbed by the other stalks. However, if the vessel is upright it is prohibited, as the liquid retained in the vessel might be absorbed by the other stalks and leaven them. Rava said: Even if the jug is upright, it is also permitted. This liquid is considered fruit juice, and fruit juice does not leaven grain.


转谞讜 专讘谞谉 讗讬谉 诇讜转转讬谉 砖注讜专讬谉 讘驻住讞 讜讗诐 诇转转 谞转讘拽注讜 讗住讜专讜转 诇讗 谞转讘拽注讜 诪讜转专讜转


The Sages taught: One may not soak barley in water on Passover to make it easier to remove the chaff from the grain. And if one did soak barley grain and it split, it is prohibited. If it did not split, it is permitted.


专讘讬 讬讜住讬 讗讜诪专 砖讜专谉 讘讞讜诪抓 讜讞讜诪抓 爪讜诪转谉 讗诪专 砖诪讜讗诇 讗讬谉 讛诇讻讛 讻专讘讬 讬讜住讬


Rabbi Yosei says: If one sees that the grain is expanding, he should soak it in vinegar, and the vinegar will cause the grain to contract, thereby preventing leavening. However, Shmuel said: The halakha in not in accordance with the opinion of Rabbi Yosei.


讗诪专 专讘 讞住讚讗 讗诪专 诪专 注讜拽讘讗 诇讗 谞转讘拽注讜 诪诪砖 讗诇讗 讻诇 砖讗讬诇讜 诪谞讬讞谉 注诇 驻讬 讞讘讬转 讜讛谉 谞转讘拽注讜转 诪讗讬诇讬讛谉 讜砖诪讜讗诇 讗诪专 谞转讘拽注讜 诪诪砖 注讘讚 砖诪讜讗诇 注讜讘讚讗 讘讚讜专讗 讚讘讬 讘专 讞砖讜 谞转讘拽注讜 诪诪砖


Rav 岣sda said that Mar Ukva said: When the Sages were referring to a case where the barley grain split, the prohibition does not apply only if it actually split and a crack is visible. Rather, this is referring even to a case where if the barley grains were placed on a barrel of wine they would split by themselves, due to the effect of the wine. And by contrast, Shmuel said: This halakha applies only if it actually split. The Gemara relates: Shmuel took action in accordance with his ruling, when he was in the village of bar 岣shu鈥檚 house. He prohibited only barley grains that had actually split, but permitted those that were about to split.


讗诪专 专讘讛 讘注诇 谞驻砖 诇讗 讬诇转讜转 诪讗讬 讗讬专讬讗 讘注诇 谞驻砖 讗驻讬诇讜 讻讜诇讬 注诇诪讗 谞诪讬 讚讛讗 转谞讬讗 讗讬谉 诇讜转转讬谉 砖注讜专讬谉 讘驻住讞 讛讻讬 拽讗诪专 讘注诇 谞驻砖 讗驻讬诇讜 讞讬讟讬谉 讚砖专讬专讬 诇讗 讬诇转讜转


Rabba said: A pious person will not soak wheat at all during Passover. The Gemara asks: Why discuss particularly a pious person? This halakha should apply to everyone as well, as it was expressly taught in a baraita: One may not soak barley on Passover. The Gemara answers that this is what Rabba is saying: A pious person will not even soak wheat, which is firmer than barley and less likely to split, due to the concern that it might become leavened.


讗诪专 诇讬讛 专讘 谞讞诪谉 诪讗谉 讚爪讬讬转 诇讬讛 诇讗讘讗 讗讻讬诇 谞讛诪讗 讚注讬驻讜砖讗 讚讛讗 讘讬 专讘 讛讜谞讗 诇转转讬 讜讘讬 专讘讗 讘专 讗讘讬谉 诇转转讬 讜专讘讗 讗诪专 讗住讜专 诇诇转讜转


Rav Na岣an said to Rabba: Anyone who listens to Abba, Rabba鈥檚 first name, will eat moldy bread during Passover, as flour cannot be properly prepared without soaking, and therefore matza should not be prepared from this flour. As in Rav Huna鈥檚 house they would soak the grain, and in Rava bar Avin鈥檚 house they would likewise soak their grain. But Rava said: Soaking grain should not be avoided merely for reasons of piety; rather, it is absolutely prohibited to soak grain.


讗诇讗 讛讗 讚转谞讬讗 讗讬谉 诇讜转转讬谉 砖注讜专讬谉 讘驻住讞 砖注讜专讬谉 讛讜讗 讚诇讗 讛讗 讞讬讟讬 砖专讬 诇讗 诪讬讘注讬讗 拽讗诪专 诇讗 诪讬讘注讬讗 讞讬讟讬谉 讻讬讜谉 讚讗讬转 讘讬讛 爪讬专讬讗 注讬讬诇讬 讘讛讜 诪讬讗 讗讘诇 砖注专讬 讚砖讬注讬 讗讬诪讗 砖驻讬专 讚诪讬 拽讗 诪砖诪注 诇谉


The Gemara asks: Rather, that which is taught in a baraita: One may not soak barley on Passover, indicates that it is barley that one may not soak; however, it is permitted to soak wheat, how will Rava explain this baraita? The Gemara explains: The baraita is speaking employing the didactic style of: Needless to say. It should be understood as follows: Needless to say, wheat may not be soaked, since wheat grains have a slit through which water will enter, and the wheat will therefore expand quickly when left to soak. However, in the case of barley, which is smooth and no water will enter the grain, one might say that this seems well, i.e., it is permitted, to soak barley. Therefore, the baraita teaches us that it is prohibited to soak even barley.


讛讚专 讗诪专 专讘讗 诪讜转专 诇诇转讜转 讚转谞讬讗 讬讜爪讗讬谉 讘驻转 谞拽讬讛 讜讛讚专讗讛 讜讗讬 讗驻砖专 谞拽讬讛 讘诇讗 诇转讬转讛


Rava reconsidered and then said: This is not the case. Rather, it is permitted to soak grain, as it was taught in a baraita: One can fulfill his obligation with a matza loaf prepared from refined flour and with matza baked from coarse flour. And it is impossible to produce refined matza without soaking the grain, as this is the only way to remove the chaff completely from the grain.


讗讬转讬讘讬讛 专讘 驻驻讗 诇专讘讗 讛拽诪讞讬谉 讜讛住诇转讜转 砖诇 讙讜讬诐 砖诇 讻驻专讬诐 讟讛讜专讬诐 讜砖诇 讻专讻讬谉 讟诪讗讬谉


Rav Pappa raised an objection to the opinion of Rava from a baraita: With regard to flour and refined flour that belong to gentiles, in villages they are ritually pure, and in cities they are ritually impure. It is assumed that grain in cities is soaked before it is ground into flour. Once water comes in contact with this grain, it becomes susceptible to ritual impurity, and it subsequently becomes impure when touched by gentiles.


讚讻驻专讬诐 诪讗讬 讟注诪讗 诇讗讜 诪砖讜诐 讚诇讗 诇转转讬 讜拽讗 拽专讬 诇讬讛 住讜诇转


As for flour in villages, what is the reason that it is ritually pure? Is it not due to the fact that they do not soak the flour, and therefore it does not become liable to ritual impurity? And yet their flour is nonetheless called refined flour. It can be inferred from this that it is possible to prepare refined flour without soaking the grain.


转专讙讜诪讗 讗拽诪讞讗 讘转专 讚谞驻讬拽 讗诪专 诪讗讬 讟注诪讗 诇讗 讗讬诪讗 诇讬讛 诪讛讗 讚讗诪专 专讘讬 讝讬专讗 讗诪专 专讘 讬专诪讬讛 讗诪专 砖诪讜讗诇 讞讬讟讬谉 砖诇 诪谞讞讜转 讗讬谉 诇讜转转讬谉 讗讜转诐 讜拽讗 拽专讬 诇讛讜 住讜诇转


Rava answered: You should interpret the distinction of the baraita as referring only to ordinary flour, not refined flour, which is invariably susceptible to ritual impurity due to the soaking. After Rava left, Rav Pappa said: What is the reason that he did not say a proof from this statement that Rabbi Zeira said that Rav Yirmeya said that Shmuel said: With regard to wheat that will be used for meal-offerings, one may not soak it, and yet it is nonetheless called refined flour? The Torah insists that the flour used for meal-offerings be prepared from refined flour.


讛讚专 讗诪专 专讘讗 诪爪讜讛 诇诇转讜转 砖谞讗诪专 讜砖诪专转诐 讗转 讛诪爪讜转 讗讬 诇讗 讚讘注讬 诇转讬转讛 砖讬诪讜专 诇诪讗讬 讗讬 砖讬诪讜专 讚诇讬砖讛 砖讬诪讜专 讚诇讬砖讛 诇讗讜 砖讬诪讜专 讛讜讗


Rava reconsidered and then said: It is not only permitted to soak the grains; it is actually a mitzva to soak them, as it is stated: 鈥淎nd you shall guard the matzot (Exodus 12:17). The Gemara explains this statement: If it is not the case that grain requires soaking, for what purpose is guarding necessary? If you claim that this verse is referring to guarding when kneading, that cannot be the case, as guarding grain while kneading is not considered guarding. If one failed to protect the wheat from becoming leavened up to that point, it is of no use to be careful while kneading it. Consequently, this mitzva to guard the dough cannot be referring to the kneading stage.


讚讗诪专 专讘 讛讜谞讗 讘爪拽讜转 砖诇 讙讜讬诐 讗讚诐 诪诪诇讗 讻专讬住讜 诪讛谉 讜讘诇讘讚 砖讬讗讻诇 讻讝讬转 诪爪讛 讘讗讞专讜谞讛 讘讗讞专讜谞讛 讗讬谉 讘专讗砖讜谞讛 诇讗


As Rav Huna said: In the case of dough prepared by gentiles, if one knows that it has not become leavened, a person may fill his stomach with them on Passover night, provided that he eats an olive-bulk of matza in the end, to fulfill the obligation to eat matza. The Gemara infers from this statement: With regard to the matza that he eats in the end, yes, he fulfills his obligation with this matza. But with regard to the matza he ate in the beginning, no, he does not fulfill the mitzva with dough prepared by gentiles.


诪讗讬 讟注诪讗 诪砖讜诐 讚诇讗 注讘讚 讘讛讜 砖讬诪讜专 讜诇注讘讬讚 诇讬讛 砖讬诪讜专 诪讗驻讬讛 讜讗讬诇讱 讗诇讗 诇讗讜 砖诪注 诪讬谞讛 砖讬诪讜专 诪注讬拽专讗 讘注讬谞谉


What is the reason that one cannot fulfill his obligation to eat matza with dough prepared by gentiles? It is because he did not perform his duty to guard this dough. But one can perform his duty to guard it from the time of baking and onward. Rather, isn鈥檛 it correct to conclude from this baraita that the grain must be guarded from the beginning, i.e., from the time it is soaked, which proves that soaking the grain is part of the process of preparing matza?


讜诪诪讗讬 讚讬诇诪讗 砖讗谞讬 讛转诐 讚讘注讬讚谞讗 讚谞讞讬转 诇砖讬诪讜专 诇讗 注讘讚 诇讛 砖讬诪讜专 讗讘诇 讛讬讻讗 讚讘注讬讚谞讗 讚谞讞讬转 诇砖讬诪讜专 注讘讬讚 诇讛 砖讬诪讜专 讛讻讬 谞诪讬 讚砖讬诪讜专 讚诇讬砖讛 讛讜讬 砖讬诪讜专


The Gemara rejects this: And from where do we know that this conclusion is correct? Perhaps it is different there, as at the time when guarding is required, i.e., when water was added to the flour, he did not perform his duty to guard it properly. However, in a case where at the time when guarding is required, when water is added the flour, he properly performed his duty to guard it, so too, it is possible that guarding flour at the time of kneading is considered proper guarding. Therefore, this question cannot be resolved based on the case of dough prepared by gentiles.


讜讗驻讬诇讜 讛讻讬 诇讗 讛讚专 讘讬讛 专讘讗 讚讗诪专 诇讛讜 诇讛谞讛讜 讚诪讛驻讻讬 讻讬驻讬 讻讬 诪讛驻讻讬转讜 讛驻讬讻讜 诇砖讜诐 诪爪讜讛 讗诇诪讗 拽住讘专 砖讬诪讜专 诪注讬拽专讗 诪转讞诇转讜 讜注讚 住讜驻讜 讘注讬谞谉


And although this proof was rejected, Rava did not retract his statement that guarding grain must begin before kneading. For he would say to those who cut and tied the stalks [kifei] of grain in the field: When you cut the grain, cut it for the purpose of the mitzva. Apparently, Rava maintains that it is necessary to guard the grain from the outset, i.e., from the beginning of its preparation until its end.


诪专 讘专讬讛 讚专讘讬谞讗


The Gemara relates with regard to Mar, son of Ravina,


诪谞拽讟讗 诇讬讛 讗讬诪讬讛 讘讗专讘讬:


that his mother would bring him wheat in a trough. In other words, she would guard the wheat grains from when they were harvested by placing them in vessels and guarding them until Passover.


讛讛讜讗 讗专讘讗 讚讞讬讟讬 讚讟讘注讗 讘讞讬砖转讗 砖专讬讗 专讘讗 诇讝讘讜谞讬 诇讙讜讬诐


The Gemara relates that there was a certain boat carrying wheat, which capsized before Passover in the 岣shta River. Rava permitted its owners to sell the recovered grain to gentiles before Passover.


讗讬转讬讘讬讛 专讘讛 讘专 诇讬讜讗讬 诇专讘讗 讘讙讚 砖讗讘讚 讘讜 讻诇讗讬诐 讛专讬 讝讛 诇讗 讬诪讻专谞讜 诇讙讜讬 讜诇讗 讬注砖讛 讘讜 诪专讚注转 诇讞诪讜专 讗讘诇 注讜砖讬谉 讗讜转讜 转讻专讬讻讬谉 诇诪转


Rabba bar Levai raised an objection to the opinion of Rava from a baraita: With regard to a garment in which diverse kinds, a prohibited mixture of wool and linen, has been lost, i.e., a wool garment into which a linen thread was sewn or vice versa, one may not sell it to a gentile; and one may not even fashion it into a saddlecloth for a donkey. It is prohibited to do so lest one remove a piece of this garment and sew it onto his own clothing. However, one may fashion it into a shroud for a dead body, as there is no concern that he will remove it from the dead.


诇讙讜讬 诪讗讬 讟注诪讗 诇讗 诇讗讜 诪砖讜诐 讚讛讚专 诪讝讘讬谉 诇讬砖专讗诇


The Gemara clarifies this issue: What is the reason that one may not sell it to a gentile? Is it not due to the concern that the gentile will resell it to a Jew? Since the mixture of wool and linen is not visible, it is possible for a Jew to use this cloth unawares. The same concern applies to grain: It is not apparent that the grain that capsized in the river is prohibited. It should therefore be prohibited to sell this wheat to gentiles, lest they resell it to Jews.


讛讚专 讗诪专 专讘讗 诇讝讘讬谞讛讜 拽讘讗 拽讘讗 诇讬砖专讗诇 讻讬 讛讬讻讬 讚讻诇讬讗 拽诪讬 驻讬住讞讗


Rava reconsidered and then said: He should sell this wheat one kav at a time, i.e., in small measures, each to a different Jew, but not to any one Jew in large quantities, so that all of this wheat will be used before Passover. By selling it in this manner, all the grain will be used quickly and no one will unwittingly eat these leavened grains on Passover.


转谞讜 专讘谞谉 讗讬谉 诪讜诇诇讬谉 讗转 讛拽讚讬专讛 讘驻住讞 讜讛专讜爪讛 砖讬诪诇讜诇 谞讜转谉 讗转 讛拽诪讞 讜讗讞专 讻讱 谞讜转谉 讗转 讛讞讜诪抓 讜讬砖 讗讜诪专讬诐 讗祝 谞讜转谉 讗转 讛讞讜诪抓 讜讗讞专 讻讱 谞讜转谉 讗转 讛拽诪讞


The Sages taught: One may not stir flour into a pot of food on Passover to absorb the foam that has accumulated during the cooking process. And one who wishes to stir flour should add the flour and afterward add vinegar, which will prevent the flour from becoming leavened. And some say: One may even add vinegar and afterward add the flour, as vinegar prevents flour from becoming leavened even after the flour is diluted in water.


诪讗谉 讬砖 讗讜诪专讬诐


The Gemara asks: Who is the tanna whose opinion is introduced by the phrase some say?


讗诪专 专讘 讞住讚讗 专讘讬 讬讛讜讚讛 讛讬讗 讚转谞谉 讛讗讬诇驻住 讜讛拽讚讬专讛 砖讛注讘讬专谉 诪专讜转讞讬谉 诇讗 讬转谉 诇转讜讻谉 转讘诇讬谉 讗讘诇 谞讜转谉 诇转讜讱 讛拽注专讛 讗讜 诇转讜讱 讛转诪讞讜讬 专讘讬 讬讛讜讚讛 讗讜诪专 诇讻诇 讛讜讗 谞讜转谉 讞讜抓 诪讚讘专 砖讬砖 讘讜 讞讜诪抓 讜爪讬专


Rav 岣sda said: It is the opinion of Rabbi Yehuda, as we learned in a mishna: With regard to a stew pot or a pot of food that one removed from the fire when it was seething, one may not add spices to them on Shabbat. However, one may add spices to a dish or to the large plate into which the food is poured from the pot. Rabbi Yehuda says: One may add spices to any food that has been removed from the fire, except to a dish that contains vinegar or brine, as this food is considered as though it were still seething, due to the pungency of the vinegar or brine. Since Rabbi Yehuda maintains that vinegar has the same effect as boiling, he would agree that vinegar, like boiling water, prevents flour from becoming leavened.


讜谞讜拽诪讛 讻专讘讬 讬讜住讬 (讚转谞谉) 专讘讬 讬讜住讬 讗讜诪专 砖讜专谉 讘讞讜诪抓 讜讞讜诪抓 爪讜诪转谉


The Gemara asks: And let us establish the opinion of: Some say, in accordance with the opinion of Rabbi Yosei. As we learned in a mishna: Rabbi Yosei says, with regard to wheat grains that were soaked in water: One should soak them in vinegar, and this vinegar will cause the wheat to contract and prevent it from becoming leavened.


讻讬 讗砖诪注讬谞谉 诇讬讛 诇专讘讬 讬讜住讬 讛谞讬 诪讬诇讬 讚讗讬转讬讛 讘注讬谞讬讛 讗讘诇 注诇 讬讚讬 转注专讜讘转 诇讗


The Gemara answers: When we learn the opinion of Rabbi Yosei, this applies only to a situation where the vinegar is in its pure, unadulterated form, in which case its pungency prevents the wheat from becoming leavened. However, if the vinegar is added by means of a mixture, no, Rabbi Yosei鈥檚 statement does not apply to a case of this kind.


注讜诇讗 讗诪专 讗讞讚 讝讛 讜讗讞讚 讝讛 讗住讜专 诪砖讜诐 诇讱 诇讱 讗诪专讬谞谉 谞讝讬专讗 住讞讜专 住讞讜专 诇讻专诪讗 诇讗 转拽专讘


Ulla said: In both of these cases, whether the vinegar is added first or afterward, its use is prohibited, as one must avoid scenarios that might lead to a prohibition, as per the well-known adage: Go around, go around, and do not approach the vineyard, they say to the nazirite. Since a nazirite is prohibited from drinking wine and eating grapes, it is preferable for him to avoid a vineyard entirely. A similar principle applies to other prohibitions.


专讘 驻驻讬 砖专讬 诇讬讛 诇讘讜专讚讬拽讬 讚讘讬 专讬砖 讙诇讜转讗 诇诪诪讞讛 拽讚讬专讛 讘讞住讬住讬 讗诪专 专讘讗 讗讬讻讗 讚砖专讬 讻讬 讛讗讬 诪讬诇转讗 讘讚讜讻转讗 讚砖讻讬讞讬 注讘讚讬 讗讬讻讗 讚讗诪专讬 专讘讗 讙讜驻讗 诪讞讬 诇讛 拽讬讚专讗 讘讞住讬住讬:


The Gemara relates: Rav Pappi permitted the cooks [burdikei] of the household of the Exilarch to mash roasted grains into a pot of food, to dissolve the accumulated foam. Rava said: Is there anyone who permits this matter in a place where servants are found? Servants are unlikely to be careful with regard to these prohibitions. They will use raw flour for this purpose, which will lead to a violation of the prohibition against leavened bread on Passover. Some say that Rava himself would add roasted grains into his own pot.


诪转谞讬壮 讗讬谉 谞讜转谞讬谉 拽诪讞 诇转讜讱 讞专讜住转 讗讜 诇转讜讱 讛讞专讚诇 讜讗诐 谞转谉 讬讗讻诇 诪讬讚 讜专讘讬 诪讗讬专 讗讜住专


MISHNA: One may not add flour to 岣roset, a seasoned, pungent food, or to mustard, to dull the sharp taste. In both cases, the pungency of these foods might accelerate the leavening of the flour. And if one added flour to either of these, the mixture may be eaten immediately before it is leavened; and Rabbi Meir prohibits this, lest the food be leavened immediately.


讗讬谉 诪讘砖诇讬谉 讗转 讛驻住讞 诇讗 讘诪砖拽讬谉 讜诇讗 讘诪讬 驻讬专讜转 讗讘诇 住讻讬谉 讜诪讟讘讬诇讬谉 讗讜转讜 讘讛谉


The mishna continues: One may not boil the Paschal lamb in ordinary liquids or in fruit juices, as the Torah explicitly states that it must be roasted. However, one may baste it while it is roasting and dip it into liquid while eating it.


诪讬 转砖诪讬砖讜 砖诇 谞讞转讜诐 讬砖驻讻讜 诪驻谞讬 砖讛谉 诪讞诪讬爪讬谉:


The tanna further states: Water that has been used by a baker for cooling his hands or washing dishes should be poured out, because this water leavens the dough, as the water probably contains a small quantity of flour and dough.


讙诪壮 讗诪专 专讘 讻讛谞讗 诪讞诇讜拽转 诇转讜讱 讛讞专讚诇 讗讘诇 诇转讜讱 讞专讜住转 讚讘专讬 讛讻诇 讬砖专祝 诪讬讚


GEMARA: Rav Kahana said: The dispute between Rabbi Meir and the Rabbis concerns a case where one adds flour to mustard, which is extremely pungent and will not leaven the flour immediately. But in a case where flour is added to the less pungent 岣roset, which will leaven the flour quickly, everyone agrees that the mixture must be burned immediately.


讜转谞讬讗 谞诪讬 讛讻讬 讗讬谉 谞讜转谞讬谉 拽诪讞 诇转讜讱 讛讞专讜住转 讜讗诐 谞转谉 讬砖专祝 诪讬讚 诇转讜讱 讛讞专讚诇 专讘讬 诪讗讬专 讗讜诪专 讬砖专祝 诪讬讚 讜讞讻诪讬诐 讗讜诪专讬诐 讬讗讻诇 诪讬讚 讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜讚讛 讗诪专 专讘 谞讞诪谉 讗诪专 砖诪讜讗诇 讛诇讻讛 讻讚讘专讬 讞讻诪讬诐 讗诪专 诇讬讛 专讘 谞讞诪谉 讘专 讬爪讞拽 诇专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜讚讛


And that opinion was also taught in a baraita: One may not add flour to 岣roset, and if one did add flour it should be burned immediately. With regard to flour that was added to mustard, Rabbi Meir says: It should be burned immediately, and the Rabbis say: It should be eaten immediately, before it is leavened. Rav Huna, son of Rav Yehuda, said that Rav Na岣an said that Shmuel said: The halakha is in accordance with the opinion of the Rabbis concerning this issue. Rav Na岣an bar Yitz岣k said to Rav Huna, son of Rav Yehuda:


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