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(Pesah Sheni) 10 Seder Night Introduction to Masechet Pesahim שמות יב, טו שִׁבְעַַ֤תיָמִׁים֙מַצֹּ֣ות תֹּאכֵֵּ֔ לּו אַַ֚ ְךבַיּ֣ ֹום הָרִׁאשֵ֔ ֹון תַשְבִִּׁ֥ יתּו שְ אֹֹּ֖ר מִׁ בָתֵּ יכ ֶ֑ם כִּׁ֣י׀ כָל־אֹּכֵּּ֣ל חָ מֵֵּ֗ץוְנִׁכְרְתָָ֞ה הַנ ַ֤פ ש הַהִׁ וא֙ מִׁ יִׁשְרָ אֵֵּ֔ל מִׁיִּ֥ ֹום הָרִׁ אשֹֹּ֖ ן עַ ד־יִּ֥ ֹום הַשְ בִׁעִִֽׁ י: שמות כג, יח לִֹּֽא־תִׁזְבִַּ֥חעַ ל־חָמֵֹּ֖ץדַ ֶ֑ ם־זִׁבְחִׁ י וְלִֹּֽ א־יָלִִּׁ֥ ין חִֵּֽ ל ב־חַגִׁ ֹ֖יעַ ד־בִֹּֽק ר: Structure of Massekhet Pesah 1-3 Hames 4 working on 14th 5-9 korban pesah (pesah sheni) 10 seder night Mishnah Pesahim Chapter 1 Searching for Hames אְֹור לַאְרָבָעה ָעָשר, בְֹודִׁקין א ת הָחֵּמְץלאֹור הַ נֵּר מקֹום ָ.כָל שֵּאיַן מְכִׁניִׁסין בֹוָ חֵּמץ ֵּאיןָ צִׁרְיְך בִׁדָיקה. ְוָלָמ ה ָאְמרּו ְשֵּתי שּורֹוַת בַמְרֵּתף, ָמקֹום שַמְכִׁניִׁסין בֹוָ חֵּמֵּץ. בית ַשַמאְי אֹומִׁרים, ְשֵּתי שּורֹות ַעל ְפֵּנָי כַלהַמְרֵּתף . ֵּּוביִׁת הֵּלְלאֹומִׁרים, ְשֵּתי שּורֹוַת הִׁחיצֹונֹות שֵּהָן ה עְליֹונֹות: On the evening of the fourteenth [of Nissan] we check for chamets [leavened grain products] by candlelight. Any place into which we do not bring chamets does not require checking. And why did [the Sages] say [that we must check up to] two rows in the wine cellar? [It is] a place which we bring leavened bread into. Beit Shammai says, "Two rows upon the entire wine-cellar." But Beit Hillel says, "The two outer rows, which are the uppermost." 2 ֵּאיןחֹוְשִׁשין שָמאָ גְרָרהֻ חְלָדִׁה מַבִׁיְת לַבִׁיתִׁ ּומָמקְֹום לָמקֹום,ְ דִׁאֵּם כן,ֵּמָחֵּצְר לָחֵּצרֵּ ּומִׁעירְ לִׁעיר, ֵּאַין לָדָב ר סֹוף: We do not need to be concerned [that] perhaps a weasel dragged [chamets] from [one] house to [another] house, or from [one] place to [another] place. Since if [we were to be concerned, we would also need to be concerned that chamets was dragged] from [one] courtyard to [another] courtyard, and from [one] city to [another] city — there [would be] no end to the matter. 3 ַרִׁבי ְיהּוָדֵּה אֹומר, בְֹודִׁקין אֹור ַאְרָבָעה ָעָשרְ ּובַאְרָבָעה ָעָשר ַשֲחִׁריתִׁ ּובְשַעַת הִׁבעּור. ַוֲחָכִׁמים אֹו ְמִׁרים, לֹּ א ָבַדק אֹור ַאְרָבָעה ָעָשר, ִׁיְב ֹּ ד בַאְרָבָעה ְק ָעָשר. לָֹּא בַדְק בַאְרָבָעה ָעָשר, ִׁיְבֹּדְק בתֹוְך ַהמֹוֵּעד. לָֹּא בַדְק בת ֹוְך ַהמֹוֵּעד, ִׁיְבֹּדקְ לַאַחַר המֹוֵּעד.ַ ּומה שְמַשֵּיר, ַיִׁנ יחנְּו בִׁצְנָעאְ, כֵּדי שלֹּא ְיֵּהאָ צִׁרְיְך בִׁדָיקה ַא ֲחָרי ו: Rabbi Yehuda says, "We check on the evening of the fourteenth, and on the fourteenth in the morning, and at the time of the destruction [of chamets]." And the Sages say, "If he did not check on the evening of the fourteenth, he must check on the [day of the] fourteenth. If he did not check on the fourteenth, he must check on [the intermediate days of] the festival. If he did not check on the festival, he must check after the festival." And what he leaves over [on the night of the fourteenth in order to eat on the morrow], he must put in a concealed place, in order that checking after it shall not be necessary. Times for Burning and Stopping 4 ַרִׁבֵּימִׁאֵּיר אֹומר,ְ אֹוכִׁליָן כלָ חֵּמש,ְושְֹורִׁפיִׁן בְתִׁחַלת ֵּשש. ְוַרִׁבי ְיהָּודֵּה אֹומרְ, אֹוכִׁליָן כל ַאְרַב ע, וְתֹו ִׁליָן כ ל ָחֵּמש, ְושְֹורִׁפיןִׁ בְתִׁחַלת ֵּשש: Rabbi Meir says, "We may eat [chamets] through all [the first] five [hours of the day], and we must burn [it] at the beginning of the sixth [hour]." Rabbi Yehuda says, "We may eat [it] through all [the first] four [hours of the day], we hold [it] in suspense through the fifth [hour], and we must burn it at the beginning of the sixth [hour]." 5 ְועֹוד ָאַמַר רִׁבי ְיהּוָדה, ְשֵּתיַ חלֹות של תָֹודה ְפֻסּולֹות מָנחֹות ַעלַ גָגהִׁאְצַטָבאָ. כְל זַמן ש מֻ נָחֹות, כָל הָעָ ם ְאֹוכִׁלִׁים. נְטָלהַאַחִׁת, תֹולין, לְֹּא אֹוכִׁלין ְולֹּא שְֹורִׁפין.ִׁ נְטלּוְשֵּת יהִׁן, הְתִׁחילָּו כָל הָעם שְֹורִׁפין. ַר ָבןַ גְמִׁליֵּא ל חִׁל ֵּאֹומר,ֻ ין נֱאָכִׁליָן כל ַאְרַבעְ, ּותָרּומָה כלָחֵּמש, ְושְֹורִׁפיִׁןבְתִׁחַלת ֵּשש: Rabbi Yehudah also said, "Two loaves of bread of a thank-offering [that had become] unfit were placed on the roof of the [Temple] portico. As long as they [both] lay [there], all the people would eat [chamets]. [When] one of them was removed, they would suspend and neither eat nor burn [their chamets]. [When] the second one of them was removed, all the people would begin burning [their chamets]." Rabban Gamliel says, "[Chamets that is] chulin [ food permitted for general consumption] may be eaten through all [the first] four [hours of the day]; but [chamets that is] terumah [may be eaten even] through all [the first] five [hours of the day]; and we must burn [all chamets] at the beginning of the sixth [hour]." Burning Impure Foods 6 ַרִׁביֲח ִׁנָינאְסַגַן הֹּכֲהִׁנים אֹוֵּמִׁר, מֵּימ יהם שֹּל כֲהִׁנים לִֹּׁא נְמְנעִּׁו מִׁלְשֹּרף אַת הָבָשר שִׁנְטָמִׁא בְוַלַד הֻטְמ ָאה ִׁעַם הָבָשר שִׁנְטָמְא בַאַב הֻטְמָאה, ַאף ַעל ִׁפי שמֹוִׁסיִׁפין ֻטְמָאה ַעֻל טְמָאתֹו. הֹוִׁסיַף רִׁבי ֲעִׁקָיבא ְוָאַמ ר, ִׁמֵּימיהם שֹּל כֲהִׁניםלִֹּׁא נְמְנעִּׁו מְלַהְדִׁליק אַת ה ש מן שִׁנְפַסִׁל בְטבּול יֹום ְבֵּנר שִׁנְטָמִׁא בְטֵּמֵּאמת, ַאף ַעל ִׁפ י שמֹוִׁסיִׁפיֻןטְמָאה ַעֻלטְמָאתֹו: Rabbi Chanina, the adjunct head of the Kohanim, said, "During [all] the days of the Kohanim, they never refrained from burning [sacrificial] meat that had become impure by a secondary source of impurity [along] with [sacrificial] meat that had become impure by a primary source of impurity, even though it added impurity to impurity." Rabbi Akiva added and said, "During [all] the days of the Kohanim, they never refrained from lighting oil that had become unfit by [contact with] a tevul yom [a person who has immersed that day for purification but who must wait for night-fall to be fully pure] in a lamp that had become impure by one who had become impure by a corpse, even though they would [by so doing] add impurity to impurity." 7 ָאַמַר רִׁבֵּי מִׁאיִׁר,מִׁדְבֵּר יהָם לַמְדנּו, ששְֹורִׁפְין תרָּומְה טהָֹורה ִׁעַםהְטֵּמָאְה ב פַסח. ָאַמר לַֹו רִׁבי יֹוֵּסי, ֵּאָינ ּה ִׁהיַאהִׁמָדה. ּומִֹׁודיםַ רִׁבי ֱאִׁלי ע זר ְוַרִׁבי ְיהֹוֻשַע, ששְֹורִׁפין ְזֹו לַעְצָמּה ְוְזֹו לַעְצָמּה. ַעַל מ ה נֱח ְלקּו, ַעַלהְתלּוָי ה ְוַעַל הְטֵּמָאה, שַרִׁבי ֱאִׁלי ע זֵּר אֹומִׁר, תָשֵּרְף זֹו לַעְצָמּה ְוז ֹו ְ לַעְצָמּה, ְוַרִׁבי ְיהֹוֻשַעֵּ אֹומר, ְשֵּת יהְן כ אָחת: Said Rabbi Meir, "From their words we learn that we may burn terumah that is pure [but is chamets, together] with [ terumah] that is impure on Pesach." Rabbi Yose said to him, "This is not analogous. [Even] Rabbi Eliezer and Rabbi Yehoshua concede that each is burned separately. About what do they disagree? About [terumah whose status of purity was] in question and impure [terumah], where Rabbi Eliezer says, 'Each must be burned separately;' and Rabbi Yehoshua says, 'Both [of them may be burned] together.'" תוספתא מסכת פסחים א, א אור לארבעה עשר בודקין את החמץ לאור הנר אין בודקין לאור החמה ולא לאור הלבנה אלא לאור הנר לפי שבדיקת הנר יפה מרובה אף על פי שאין ראיה לדבר זכר לדבר והיה בעת ההיא אחפש את ירושלם בנרות )צפניה א:יב( ואו' נר אלים נשמת אדם )משלי כ:כז(. תלמוד בבלי מסכת פסחים דף כח עמוד א חזר רבי יהודה ודנו דין אחר: נותר ישנו בבל תותירו, וחמץ בבל תותירו. מה נותר בשריפה - אף חמץ בשריפה. משנה פסחים ב, א ַרִׁביְיָהּודה אֹוֵּמר, ֵּאיןִׁ בעּורָ חֵּמץ אָלאְ שֵּרָפה.ַוֲחָכִׁמים אֹוְמִׁרים,ַ אף ְמָפֵּרר ְוזֹו רה ָלרַּוחאֹו ַמִׁטיל לַ יָם: Mishnah Avodah Zara, Chapter 3: 3 and 6 ַהמֵֹּוצֵּא כִׁליםַוֲעֵּל יהם צַּורת ַחָמה, צַּורְת לָבָנה, צַּורתְ דָרקֹון, ִׁיֹולֵּיכְם לָיםַ המַלחַ. רָבן ִׁשְמעֹו ן בן ַגְמִׁליֵּא ל ֵּאֹומר,שַעַל הְמֻכָבִׁדין, ֲאסִּׁורים. שַעַל הְמֻבִׁזיֻן, מָתִׁר יןַ.רִׁבי יֹוֵּסֵּי אֹומר, שֵֹּוחק ְוז ֹורָה לרַּוח אַֹומִׁטיַל לָים . ָאְמרּו לֹו, ַאף הּוַא נֲע ש ה ז בל, ש נֱאַמר )דברים יג( ְולֹּא ִׁיְדַבְק בָיְדְָך מָאּומִׁה מַןהֵּח רם: If one finds vessels with a drawing upon it of the sun, or a drawing of the moon, or a drawing of a dragon, he should bring them to the Salt Sea [to dispose of them there]. Rabban Shimon ben Gamliel says: Those upon those [vessels] which are treated with honor are forbidden; those upon those [vessels] treated disrespectfully are permitted. Rabbi Yose says: One should grind [the vessel with the drawing] and disperse it to the wind or cast it into the sea. They [the Sages] said to him: Even that might become fertilizer, as it is said (Devarim 13:18): "And let nothing of the condemned cling to your hand." ִׁמישָהָיֵּה ביתֹו ָסמַּוְך לֲעבָֹודָה זָרה ְוָנַפל, ָאסִּׁור לְבנֹותֹוֵּ. כַיצד ַיֲע שהֵּ, כֹונְס בתֹוְך שלֹו ַאְרַבע אַ מֹות ּובֹונה. ָהָיה שלֹו ְו של ֲעבָֹודָה זָרִׁה,נדֹו ןמֱחָצה ַע למֱחָצה. ֲאָבָניו ֵּעָציו ַוֲעָפרֹו,ְ מַטְמִׁאיַן כ ש רץ, ש נֱאַמר )דברים ז( ַשֵּקְץתַשְק צנּוַ. רִׁבי ֲעִׁקָיבא ֵּאֹומרַ, כִׁנָדה, ש נֱאַמר )ישעיה לִׁ( תְזֵּרְם כמֹוָ דָוה,ֵּ צא תַֹּאמר לַֹו, מ ִׁה נָדה ְמַטְמָאְהבַמָשא, ַאף ֲעבָֹודהָזָרְה מַטְמָאְה בַמָשא: One whose house abuts [a house of] idolatry, and [his own house] collapses, it is prohibited to rebuild it. How should he proceed? He should gather it four cubits into his own [space] and build. If it [the wall that collapsed] belonged both to him and to the [house of] idolatry, the [respective] law applies to each half [and only his own half may be rebuilt]. The stones, wood, and dust [of a house of idolatry] have a ritual impurity like that of vermin [i.e. through contact], as it says (Devarim 7:26): You shall utterly detest it. Rabbi Akiva says: like that of a menstruating woman, as it says (Isaiah 30:22): "You will banish them like a menstruating woman. ‘Get out!’ you will say to it.” Just as a menstruating woman renders objects impure through carrying, so too does idol worship render objects impure through carrying. Philo, Special Law 2, 145 And after the feast of the new moon comes the fourth festival, that of the passover, which the Hebrews call pascha, on which the whole people offer sacrifice, beginning at noonday and continuing till evening.
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