Rif Pesachim 13b {Pesachim 43a continues; 45a-b}

HIDE/SHOW IMAGE
13b

{Pesachim 43a continues}
but there still is a prohibition.
And also, when the Sages say that he incurs no lashes, these words are so when there is not an olive's measure in the amount of time it would take to eat a peras {=4 egg measures} {Rashi: That if he ate a peras from the mixture, there would be an olive's measure of chametz}, such as Babylonian kutach. But if there were an olive's measure in the time to eat a peras, even according to the Sages he would incur lashes.

{Pesachim 45a}
Mishna:
Dough in the crevices of the kneading trough -- if there is an olive's measure in one location, he is obligated to remove it. And if not, it is nullified due to its smallness.
And so to in terms of the laws of ritual impurity. If he is particular about it {=the dough}, it separates, but if he wishes it to stay, it is like the kneading trough.

Dull dough -- if there is there {another dough} the same as it {made at the same time} which exhibits signs of rising, it is forbidden.

Gemara:
"And if not, it is nullified due to its smallness":
Rav Yehuda cited Shmuel: They learnt this only where it was {placed there} in order to strengthen {the trough}, but where it was not there to strengthen, he is obligated to remove.

We may deduce that an olive's measure, even where it was there to strenghten, he must remove.

{Pesachim 45b}
The Sages learnt {in a brayta}: The troughs of the tanners into which flour was placed, within three days he is required to remove it. After three days he is not required to remove it. Rabbi Natan said: Regarding what were these words said? When he did not place within it {=the trough} hides {to be tanned}, but if he placed in it hides, even within three days.

Rava said: The halacha is like Rabbi Natan, and even if for one day and even one hour.

The Sages learnt {in a brayta}: If bread became moldy and became unfit for human consumption but a dog is able to eat it, it can become impure with the ritual impurity of foods as long as it is the size of an egg, and may be burned together with impure things on Pesach.
This implies that if it became unfit to be consumed by a dog,

Rif Pesachim 13a {Pesachim 42a continues ... 43a}

HIDE/SHOW IMAGE
13a

{Pesachim 42a continues}
BEGIN PEREK THREE - VeElu Ovrin

Mishna:
And the following must pass away {or, one violates for owning them - Rashi} on Pesach:
Babylonian kutach, Median beer, Idumean vinegar, Egyptian zitom, dyer's broth {made with bran to keep the dye fast}, cook's dough {placed over the pot to absorb the froth}, scribes' paste {with which strips of parchment are pasted together}. Rabbi Eliezer says: Even women's ornaments.
This is the rule: Anything which is a species of grain one must pass away {or, one violates} on Pesach, they are subject to a "warning" {=a legal term - for which the punishment is lashes}, but they do not involve karet.

Gemara:
This that they learnt in the Mishna "Median beer and Idumean vinegar" -- we are dealing here with when they have in them water, but if there is no water in them, no, for we establish that fruit juice does not cause chimutz.
And in the Yerushalmi they say: "and all of them with water."

"Babylonian kutach {= a type of dip}": on account of the moldy bread which is in it. And it is called kobaz `elbon.

{Pesachim 42b}
"Idomite vinegar": because they put barley in it.

"Egyptian zitom":
Rav Yosef taught {tnei}: It is 1/3 barley, 1/3 wild saffron, and 1/3 salt.

"And dyer's broth":
So did they translate: bran water {used to remove spots on the chest}.

"And cook's dough":
Bread {/dough?} of grain which had not matured 1/3 which they place over they pot so that it absorbs the froth.

"And scribes' paste":
So did they translate: glue. And scribes also paste their sheets together with it.

{Pesachim 43a}
The Sages learnt {in a brayta}: {Shemot 12:20}:

כ כָּל-מַחְמֶצֶת, לֹא תֹאכֵלוּ; בְּכֹל, מוֹשְׁבֹתֵיכֶם, תֹּאכְלוּ, מַצּוֹת

20 Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.'

To include Babylonian kutach, Median beer, Idomite vinegar, Egyptian zitom. Perhaps these carry the punishment of karet? Therefore it teaches us {Shemot 12:15}:

טו שִׁבְעַת יָמִים, מַצּוֹת תֹּאכֵלוּ--אַךְ בַּיּוֹם הָרִאשׁוֹן, תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם: כִּי כָּל-אֹכֵל חָמֵץ, וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל--מִיּוֹם הָרִאשֹׁן, עַד-יוֹם הַשְּׁבִעִי.

15 Seven days shall ye eat unleavened bread; howbeit the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.

{Thus,} upon chametz of actual grain he incurs the penalty of karet, but upon its mixture he violates a prohibition {but incurs no karet}. These are the words of Rabbi Eliezer. And the Sages say: upon chametz of actual grain he incurs the penalty of karet, but upon its mixture he incurs nothing.

Even though the Sages said that upon its mixture he incurs nothing, this means they he is not lashed,

Rif Pesachim 12b {Pesachim 40b continues ... 42a}

HIDE/SHOW IMAGE
12b

{Pesachim 40b continues}
it is forbidden to sell it to a gentile, and he may not make it into the saddle for a donkey, but he may make with it shrouds for a corpse.
A gentile, why not {sell the garment}? Because he may turn around and sell it to an Israelite.
Rava retracted, and instead said: Let him sell it to Israelites, a kav at a time {to different individuals}, such that it is finished before Pesach.

The Sages learnt {in a brayta}: One may not mash a dish on Pesach {that is, make a mash of flour and vinegar in the usual way, to add the flour to the vinegar}, and if one wishes to make a mash, he should put in the flour and afterwards put in the vinegar. And some say he may put in the vinegar and afterwards put in the flour.

Ulla said: Both this and that are forbidden, because of "'Go, go,' we say to the nazir, 'go around, go around, but to not come close to the vineyard.'"
And so is the halacha.

But with chasisei is permitted, for Rabba {our gemara: Rava} himself mashed with chasisei.
To explain chasisei: {Matzo meal:} Baked matzah which they grind and then boil it in water, and they make a mash with it.

Mishna:
Flour may not be put into charoset {= a pap made of fruits and spices with wine or vinegar, used to sweeten the maror a bit} nor into mustard, and if he put it in, he should eat it immediately. And Rabbi Meir forbids. {Bach emends to: says it should be burnt}

One may not boil the Pesach sacrifice, not with liquids nor with fruit juice, but one may baste and dip it in them.

The water used by a baker must be poured off, because it causes chimutz.

Gemara:
Rav Kahana said: The dispute is into mustard, but into charoset, all agree that it must be burnt immediately.

{Pesachim 42a}
"The water used by a baker":
They learnt {in a brayta}: One should pour it out in a sloping place but not on broken ground {where the water can collect}.

Rav Yehuda said: A woman should not knead except with water which slept overnight.

Rava lectured: A woman should not knead in the sun, nor with heated water {this missing in our gemara}, nor with water heated by the sun, nor with mayim hagerufim - to explain, water which was drawn on that day - but rather water which slept - nor may she remove her hand from the over until she has finished the bread - that is to say, she should not involve herself in other matters and leave the dough. And she needs two vessels of water, one with which she moistens {the dough} and one with which she cools her hands {since her hands, if heated, induce chimutz}.

It was a question to them: If she transgressed and kneaded {in warm water}, then what?
Mar Zutra said: It {=the bread} is permitted.
And rav Ashi said: It is forbidden.

And we establish like Rav Ashi.

And it need not be said that if he sat in the sun and kneaded, it is forbidden. But, even if he sat under the open sky on a cloudy day and kneaded it is forbidden, even though sublight did not fall in that location. What is the reason. A cloudy day is {considered} entirely sun.

END PEREK TWO - kol sha'a

Rif Yomi Weekly Edition {Pesachim Third Perek}

can be downloaded here.

Rif Pesachim 12a {39b continues ... 40b}

HIDE/SHOW IMAGE
12a

{39b continues}
Gemara:
The Sages learnt {in a brayta}: These are the things which cannot come to chimutz {=fermentation}: That which is baked, that which is boiled, that which is scalded {chalut}, having been scalded in hot water.
'That which is boiled?!' But while it is being boiled it becomes chametz!
Rav Papa said: He {=the brayta, does not mean 'boiled' by itself but} means that which is baked and subsequently boiled.

They learnt {in a brayta}: Flour into which drips {of water} fell on it, even all day, does not become chametz.
Rav Papa said: And this is only if it acted drop after drop {without an appreciable interval in between}.

They said in the academy of Rabbi Shela: Vatika {the name of a certain pastry} is permitted.
But they learnt {in a brayta}: Vatika is forbidden.
This is no contradiction. Here is with water and salt, and here is with oil and salt, for since there is no water, oil is considered fruit juice and fruit juice does not cause chimutz.
To explain Vatika, it is flour boiled with water and salt.

Mar Zutra said: One should not line his pot with kimcha de`avishuna {=Soncino: flour of roast grain} Lest it has not been properly cooked {=baked} and comes to become chametz.
The explanation of kimcha de`avishuna is shatita {=unripe barley flour mixed with honey} from green {=unripe} ears {=stalks}.

{Pesachim 40a}
Abaye said: One should not singe two ears {of grain} together lest water issue from one and the other absorb it, and it come to become chametz.
Rava said to him: If so, even one {ear} also.
Rather, Rava says that it {sap coming from the ear of grain} is considered fruit juice, and fruit juices do not cause things to become chametz.
And we establish like Rava.

The Sages learnt {in a brayta}: One must not wash {=moisten before grinding} barley on Pesach. And if he washed - if they split, they are forbidden, but if they did not split they are permitted. Rabbi Yossi says: He can soak them in vinegar, and the vinegar binds them {preventing them from becoming chametz}.

Shmuel said: The halacha is not like Rabbi Yossi.
Rav Chisda cited Mar Ukva: Not that they entirely split, but rather anything that if you would place them on a wine cask they will split of their own accord {then they are forbidden}.
And Shmuel said: It means that they are literally split.
Shmuel acted in practice {on the assumption} that it means that they literally split.

And us, since in this matter there was no explicit halachic ruling in this matter, not like Mar Ukva and not like Shmuel, we act stringently like Mar Ukva, for it is a case of Biblical doubt, and in cases of Biblical doubt we act stringently.

And this is only as regards to eating this barley in its distinct form, but if he finds it {a grain} in a cooked stew, and they had not split, since the prohibition of eating chametz in a mixture in any minute amount is Rabbinic, we do not forbid this stew in which two or three grains had been found, unless it had {literally} split, like Shmuel, for it is a case of doubt in a Rabbinic matter, and in cases of doubt in Rabbinic matters, we are lenient.

And some say that {in general, even when the grain is distinct and we wonder whether we can eat it} the halacha is like Shmuel, for Mar Ukva was a student of Shmuel, and we establish that the halacha is not like the student in the place of the teacher. And furthermore, Shmuel acted in practice like his opinion, and if it was not established that such was the halacha, he would not have acted in practice like this.

Rav {our gemara: Rabba} said: A baal nefesh should not wash {grain}.
That is to say, one who is diligent with himself in performance of commandments should not wash even hard wheat {which does not become chametz easily}.

Rav Nachman said: He who will heed Abba {=Rav or Rabba} will {end up} eat{ing} moldy {=unclean} bread.

In the household of Rav Huna they washed.
In the household of Rabba bar Avuah {our gemara: bar Avin} they washed.

And now, they {=the Gaonim} sent from the Mesivta that we are not experts in washing. Therefore they did not permit us to wash. And regarding chalita {stirring the flour with hot water} we do not have anyone nowadays who knows how tgo do chalita. Therefore it is forbidden.

And one must watch the flour of Pesach from the time of reaping {ketzira}. For the verse states {Shemot 12:17}:

יז וּשְׁמַרְתֶּם, אֶת-הַמַּצּוֹת, כִּי בְּעֶצֶם הַיּוֹם הַזֶּה, הוֹצֵאתִי אֶת-צִבְאוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם; וּשְׁמַרְתֶּם אֶת-הַיּוֹם הַזֶּה, לְדֹרֹתֵיכֶם--חֻקַּת עוֹלָם.

17 And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordinance for ever.

{which literally and thus midrashically means "and you shall watch/guard the matzot"}

And Rava said to those who turned about {=handled} kipei: When you turn them about, turn them about for the sake of matza.
That is to say, be diligent with them that water not come upon them.
To explain kepei: Heaps {of grain}.

{Pesachim 40b}
A certain ship foundered in Chishta {a canal in Bavel, before Pesach}. Rava permitted to sell it {=the grain which became chametz} to gentiles.
Rabba bar Levai objected to Rava: A garment in which kilayim {a forbidden mixture} is lost,

Rif Pesachim 11b {Pesachim 37a continues; 39a-b}

HIDE/SHOW IMAGE
11b

{Pesachim 37a continues}
or if he first placed it and then heated it -- it is considered bread and is liable to challah, and one may fulfil his obligation with it on Pesach.

And the halacha is like Rabbi Yochanan, and so did Rav Acha meshabcha rule by that which was prepared in an ilpes, like Rabbi Yochanan. And the Baal Halachot said in the name of Kohen Tzedek that he ruled like Rabbi Shimon ben Lakish when he placed it and subsequently heated it {note: following Chavot Yair's emendation}. And there is one who ruled like Rabbi Yehuda who said that bread is only that which is baked in an oven, but that which is prepared in an ilpes, it does not matter if it was heated and then placed, or placed and then heated, it is not called bread, one is not liable to challah, one cannot fulfil his obligation with it on Pesach, and one does not bless upon it haMotzi.

And we found upon this a disproof, from this that we learn in Perek HaCholetz {Yevamot 40a}:

And this chalut, that we say "it is matzah," what is the halachic import {of this statement}? Ravina said: To inform that one may fulfil his obligation on Pesach.

Thus, although it is chalta {mixed with hot water} initially, once you bake it in the oven or ilpes, it is bread, and one may fulfil his obligation with it on Pesach.

They learnt {in a brayta}: They fulfil {their obligation} with matzah na {"raw"} and with matzah made in an ilpes.
What is matzah na?
Rav Yehuda cited Shmuel: Whatever can be broken without threads {of dough} dragging from it. {i.e. it needs to be baked at least that much.}

And when he baked matzah in a cavity in the ground, and watches it well {that it not become chametz}, he fulfils his obligation on Pesach, as we say {in Berachot 38a}: Mar Zutra made it the basis of his meal and said over it the blessing of HaMotzi and Birkat HaMazon. Mar bar Rav Ashi said: And one fulfils his obligation of Pesach with it. What is the reason? We apply to it the term {Devarim 16:3}: לֶחֶם עֹנִי.

And where there is an elderly or sick person who is unable to eat from it dry, they soak it in water until it softens and then he eats it, so long as it is not dissolved. For they learnt {in a brayta - Pesachim 41a}: They fulfil via a wafer {=a matzah} which is soaked or boiled, but not dissolved. These are the words of Rabbi Meir. Rabbi Yossi says: they fulfil via a wafer which is soaked, but not one that is boiled, even if it not dissolved, for we require the taste of matzah and it is lacking.

{Pesachim 39a}
Mishna: {items listed in a different order than our Mishna}
And these are the herbs with which a man fulfils his obligation on Pesach. With lettuce {chazeret}, with endives {ulshin}, with tamcha {=a kind of cheveril}, with charchavina {=a kind of creeper}, and with maror {lit. "bitter," thus a bitter plant. Jastrow suggests Cichorium Itybus, Succory}.
They fulfil their obligation on Pesach with them whether moist or dry, but not preserved {in vinegar} nor stewed nor boiled.
And they {=the different types} combine to an olive's measure.
And one can fulfil with their stalks, with demai, with maaser rishon whose teruma had been taken off, and with maaser sheni and hekdesh which had been redeemed.

Gemara:
Chazeret is chassa {=lettuce}. Ulshin are endives.
Tamcha: Rabba bar bar Chana said: Tamcheta {=tamcha in Aramaic} is its name.
And in Arabic they call it `al slim.
Charchavina: Rabbi Shimon ben Lakish said: It is the creeper of the palm tree.
And some explain this as `al qotz'ina {in Arabic} and some explain this as `al handqoqi.

Ravina found Rav Acha son of Rava going after {specifically} merirta.
He said to him: What are your thoughts here? Because they are more bitter {meririn}? But we learnt {tnan} "lettuce" {chazeret}. And in the academy of Shmuel they taught chazeret. And Rabbi Oshaya said: the precept is {properly fulfilled} with chazeret.
{J: Rabbi Oshaya often teaches braytot, as does the academy of Shmuel. Thus it appears all the above are versions of Tannaitic statements.}
And Rava said: Chazeret is lettuce. {=Chasa. And this is a symbol for the fact} That the All-Merciful had pity {chas} on us. And Rav Shmuel bar Nachmani cited Rabbi Yochanan: Why were the Egyptians compared to maror? To tell you that just as this maror, the beginning of it is soft {=the top part of the lettuce} and the end is hard {=the stalk}, so too the Egyptians, they started out soft and in the end were hard.
He {=Rav Acha son of Rava} said: I retract.

{Pesachim 39b}
"They fulfil their obligation with them whether moist or dry":
Rav Chisda said: They only learned this regarding the stalk, but the leaves -- moist, yes, dry {=dried out}, no.

Mishna:
One may not soak bran for fowls, but one may scald it {with water}.
A woman may not soak bran to take in hand with her to the baths {to be used as a depilatory or a cosmetic} but she may rub it while it is dry on her skin.
A man may not chew wheat and place it on his wound on Pesach {on Pesach missing in Mishna in gemara} because they become chametz.

Rif Pesachim 11a {Pesachim 37a continues}

HIDE/SHOW IMAGE
11a

{Pesachim 37a continues}
The Sages learnt {in a brayta}: Honey cakes, sponge cakes {our gemara has the order reversed}, paste-balls {made from a very loose dough}, cakes made in a mold, and mixed dough {chullin dough into which fell some terumah} are all exempt from challah.
{our gemara clarifies that the next statements are regarding the definition of "cakes made in a mold"}
Rabbi Shimon ben Lakish said: These are prepared in an ilpes {a tightly covered stew-pot, and are thus not bread at all}.
And Rabbi Yochanan said: That which is prepared in an ilpes is liable to challah. Rather, these are prepared in the sun.

All agree -- both Rabbi Yochanan and Rabbi Shimon ben Lakish -- where he first heated it {the ilpes} and then placed it {=placed the dough in it} that it is liable to challah, for it is considered bread. When do they argue? When he first placed it and then heated it. Rabbi Shimon ben Lakish holds that they are like that which is prepared in the sun, and Rabbi Yochanan holds that they are like that which is prepared in an ilpes.

And it does not matter if he first heated it and subsequently placed it

Rif Pesachim 10b {Pesachim 36a continues ... 37a}

HIDE/SHOW IMAGE

10b

{Pesachim 36a continues}
in practice like Rabbi Akiva, we would have said that the halacha is like the Sages who forbid whether by kneading or by smoothing, as we establish in all places where the halacha is not ruled upon explicitly. And further, an individual vs. the many, the halacha is like the many. But now that we find that Rabbi Yehoshua ben Levi, who is later, acted in practice like Rabbi Akiva, we may deduce that the halacha is like Rabbi Akiva.

And we cannot say that the halacha is not like Rabbi Yehoshua ben Levi. Firstly, because we do not find an Amora who argues upon him, and furthermore, the gemara brings a proof from him, and if the halacha were not like him, how could we bring a proof from him? Rather, it is certain that this is the halacha.

And we find a few {post-Talmudic} Rabbis who forbid whether by kneading or by smoothing, whether on the first day or the second day, like the Sages. And there are other {post-Talmudic} Sages who permit. And we have written what we believe.

{Pesachim 36b}
The Sages learnt {in a brayta}: Devarim 16:3:

ג לֹא-תֹאכַל עָלָיו חָמֵץ, שִׁבְעַת יָמִים תֹּאכַל-עָלָיו מַצּוֹת לֶחֶם עֹנִי: כִּי בְחִפָּזוֹן, יָצָאתָ מֵאֶרֶץ מִצְרַיִם--לְמַעַן תִּזְכֹּר אֶת-יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם, כֹּל יְמֵי חַיֶּיךָ.

3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.

This is to exclude chalut and ashisha.
{Chalut = a rich bread made of dough prepared by stirring the flour with hot water. But see clarification later. Ashisha = a pancake, where the dough is made compact and substantial by pressing.}
I might think that one cannot fulfil his obligation on Pesach except by pat hadra`a {coarse bread}. Therefore it teaches מַצּוֹת מַצּוֹת {the repetition, or else just the use of the generic noun} -- Scriptures extends it even to the מַצּוֹת of {King} Shlomo {i.e., even made of the finest flour}. If so, why does the verse state לֶחֶם עֹנִי? To exclude chalut and ashisha.

To explain pat hadra`a = bread of bran flour.

(And if it is difficult for you this that we say {in Yevamot 40a}:

This chalut that we say "it is matzah," what is the halachic import {of this statement}? Ravina said: To say that one fulfils his obligation of Pesach.

There {in Yevamot} is where they stirred with hot water. Here is where they stirred with honey. One can indeed deduce this from the language, for they link it, and thus it is similar, to ashisha. We thus derive.)

{Pesachim 37a}
They learnt {in a brayta}: Bet Shammai say: They should not bake much bread on Yom Tov, and Bet Hillel permit.

And these words are regarding other Yamim Tovim. But during Pesach, it is forbidden to knead and bake more than five quarters {of a kav} plus, which is the measure which requires challah {be taken off}. And this is what {Pesachim 48b} Rava said: A kav of Melogna {=a place in Bavel, where they had this measure of kav} for Pesach.

{Pesachim 37a resumes}
The Sages learnt {in a brayta}: One may fulfil {his obligation} with fine bread, coarse bread, and Syrian cakes shaped in figures on Pesach.
And even though they say that one should not make Syrian cakes shaped in figures on Pesach, Rabbi Yehuda said: This thing Baytus ben Zonin asked the Sages: "Why may one not make Syrian cakes shaped in figures on Pesach?" They said to him: "Because a woman would tarry over it and it would become chametz." He said to them: "But it is possible to make it in a mold and it would be shaped immediately!" They said to him: "Then it will be said that all the Syrian cakes are forbidden but the Syrian cakes of Baytus are permitted!" {which is absurd, because most bakers lack these molds. thus they did not permit him}

And not of bakers did they speak, but rather of every {regular} man. But bakers, since they are experts they will not tarry on it.

{another way of reading this, according to one gloss, which does not make sense, is that not only bakers are forbidden but even of a regular individual. This does not seem to work out with the Rif's words.}

Rif Pesachim 10a {Pesachim 35a continues ... 36a}

HIDE/SHOW IMAGE
10a

{Pesachim 35a continues}
But rice and millet, no.
From where do we know this?
Rabbi Shimon ben Lakish said, and so did they teach in the academy of Rabbi Eliezer ben Yaakov: For the verse states {Devarim 16:3}:

ג לֹא-תֹאכַל עָלָיו חָמֵץ, שִׁבְעַת יָמִים תֹּאכַל-עָלָיו מַצּוֹת לֶחֶם עֹנִי: כִּי בְחִפָּזוֹן, יָצָאתָ מֵאֶרֶץ מִצְרַיִם--לְמַעַן תִּזְכֹּר אֶת-יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם, כֹּל יְמֵי חַיֶּיךָ.

3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.

Things which become chametz one can satisfy his obligation with for matzot, to exclude these which do not become chametz but rather to a state of decay.

Rabba bar bar Chana cited Rabbi Shimon ben Lakish: dough which was kneaded with wine, oil, or honey, one is not liable karet on its chametz {if one eats it}. What is the reason of Rabbi Shimon ben Lakish? Because they are fruit juice, and fruit juice does not cause fermentation {chimutz}.

{Pesachim 36a}
They learnt {in a brayta}:

One should not knead the dough with wine, oil, or honey, and if he kneaded -- Rabban Gamliel says: It should be burnt immediately.
And the Sages say: it should be baked immediately.

Rabbi Akiva said: It was my week by Rabbi Eliezer and Rabbi Yehoshua, and I kneaded the dough with wine, oil, and honey, and they did not say a word to me.

And although one may not knead with it, one may smooth the surface with it. This is according to the Tanna Kamma, but the Sages say that that which you may knead with you may smooth with, and that which you may not knead with, you may not smooth with.

And they agree that one may not knead the dough with lukewarm water.

This brayta, they establish in the gemara as referring to the second day of Pesach, but on the first day of Pesach, no, even according to Rabbi Akiva, because it is matzah ashirah {rich}.

And it makes sense to us like Rabbi Akiva, and the halacha is like him -- that on the first day, one needs lechem oni {poor man's bread} and so it is forbidden, but on the second day, in which we do not need lechem oni, it is fine -- for Rabbi Yehoshua ben Levi holds like him, for he said to his son: On the first day, do not knead for me with milk. From then on, knead for me. And an latter version: On the first day, do not knead for me with honey. From then on, knead for me.

And it is certain that this brayta is speaking of oil with water, when speaking of "smoothing with oil," it is via water, in that they knead first with water, and they smooth it with oil. And the Tanna Kamma who forbids kneading permits smoothing, while the Sages forbid whether by kneading of by smoothing.

And had not Rabbi Yehoshua ben Levi, who is an Amora,

Rif Pesachim 9b {Pesachim 31a continues ... 31b; 35a}

HIDE/SHOW IMAGE
9b

{Pesachim 31a continues}
{money} to an Israelite on his {=the Israelite's} chametz, after Pesach it is permitted in benefit":
{Pesachim 31b}
{The case is} Such that he deposited with him {the gentile} and said to him, "acquire it for yourself from now if I do not bring you the money from now until day X," and if he does not say "acquire it from now," the gentile does not acquire it, and it stands in the possession of the Israelite, and is forbidden. And so is the halacha.

"Chametz upon which ruins collapsed are regarded as if removed":
Rav Chisda said: And he needs to annul it in his heart.

"Rabban Shimon ben Gamliel says: Anything that a dog cannot search after it":
A Tanna taught: And how far is the searching of a dog? Three handbreadths.

{Pesachim 35a}
Mishna:
These are the things with which a man may fulfill his obligation {of eating matzah} on Pesach: With wheat, with barley, with spelt, with rye, and with oats.
{The continuation of the Mishna follows the same list given in Eruvin 31a for what may be used to make an eruv}
And they may fullfill with demai {produce where we are unsure that maaser has been taken off}, and with maaser rishon from which teruma {=terumat maaser} had been taken off, and from maaser sheni and hekdesh which had been redeemed; and the Kohanim with challah and teruma. But not with tevel, nor with maaser rishon from which teruma had not been taken off, nor with maaser rishon or hekdesh that had not been redeemed.

The loaves of the thanksgiving offering and the wafers of a nazir, if he made them for himself he may not fulfill {his obligation} with them. If he made them to sell in the market, he may fulfill {his obligation} with them.

Gemara:
A Tanna taught: Kusmin {Spelt} is a type of wheat. Shibolet Shual {translated here as oats} and shifon {rye} are types of barley. Kusmin is gulfa {our gemara: gulba}, shifon is dishra, shibolet shual is shibolei taala {=foxears}. {The preceding was just a listing of the Aramaic names for the grains.}

These, yes.

Pesachim 9a {Pesachim 30b continues ... 31a}

HIDE/SHOW IMAGE
9a

{Pesachim 30b continues}
and since they exude, they certainly absorb. And the Torah testifies regarding earthenware vessels that it {=absorbed matter} never passes out it sides {entirely, and thus it is forbidden}.

And why is this case different than wine of {idolatrous} libations regarding which Mereimar lectured that glazed vessels {which had contained wine of libations}, whether green, white, or black, are permitted?
He said to them: This one is used with hot, and this one {by wine libations} is used with cold.

This that Mereimar lectured regarding wine libations, that green glazed vessels are permitted, the halacha is not like him, for we establish like Rav Zevid who said that green are forbidden because they are smelted {?}. And we have already made clear in masechet Avodah Zarah, and this that we ask here from Amemar Mereimar, we are not asking from green, but rather, we are asking from white and black.

Rav Chanan bar Rav Yitzchak {our gemara: Rava bar Abba} cited Rav Chiyya bar Ashi who cited Shmuel: Any earthenware vessel which was used with chametz cold, it is permitted to use with matzah cold, except for a bet seor {a container for sourdough, which is a leavening agent}, since it is strongly leaven.

Abaye said: And a bet charoset {a container for a paste made of flour and vinegar, used as a sauce or relish} is like a bet seor, because it is strongly leaven.

Rava said: The kneading basins of Mechoza, since they constantly knead in them sourdough, and leave in them sourdough, it is like a bet seor, which is strongly leaven. And although they are wide and air acts on them, they are forbidden.

And nowadays, the world is accustomed to not utilize old clay vessels, but with new, it is fine.

{Pesachim 31a}
"If a gentile lent

Rif Pesachim 8b {Pesachim 30b continues; Avoda Zara 75b-76b; Pesachim 30b}

HIDE/SHOW IMAGE
8b

{Pesachim 30b continues}
in a kli rishon {=first vessel, the vessel in which the water was boiled, as opposed to kli sheni, into which the contents were transferred}.

Rav Huna the son of Rav Yehoshua said: And a wooden pot ladle must be boiled in boiling water in a kli rishon. He holds: As it absorbs, so it exudes.

Seize this rule in your hand - that wooden vessels, vessels of iron and other types of metal, and vessels made of dung, which always used with chametz in a kli rishon {fashion} need be boiled {hag'ala} in a kli rishon, and those which were used in a kli sheni, such as plates and the like, when you throw over them hot water and let it sit in it until it exudes, it is fine, for we learn this from the vessels of gentiles, of which are written {Bemidbar 31:23}:

כג כָּל-דָּבָר אֲשֶׁר-יָבֹא בָאֵשׁ, תַּעֲבִירוּ בָאֵשׁ וְטָהֵר--אַךְ, בְּמֵי נִדָּה יִתְחַטָּא; וְכֹל אֲשֶׁר לֹא-יָבֹא בָּאֵשׁ, תַּעֲבִירוּ בַמָּיִם.

23 every thing that may abide the fire, ye shall make to go through the fire, and it shall be clean; nevertheless it shall be purified with the water of sprinkling; and all that abideth not the fire ye shall make to go through the water.

{Avoda Zara 75b}
The Sages learnt {in a brayta}: If one acquires vessels {for food} from a gentile: Things which had not been used at all, one immerses them and they are pure. Things which had been used with cold, such as cups, jugs and flasks, one rinses them and immerses them, and they are pure. Things which had been used for hot, such as boilers, kettles and heating vessels, one boils them and immerse them, and they are pure. Things which had been used upon a flame, such spits and grills, one must make them white-hot and immerse them, and they are pure.

{Avoda Zara 76a}
How do we boil {mag'ilin - to purify vessels}?
Rav Huna said: A small vessel must be placed inside a large vessel.

What, then, is to be done to a large vessel?
Come and hear: For there was a certain vessel in the house of Rav Ukva {our gemara: Rav Akavia} so he made for it
{Avoda Zara 76b}
a rim of dough around its mouth, filled it with water, and boiled.
Rava said: Who could have been so wise to do this except Rav Ukva, who is a great man. And he held that as it absorbed, so does it exude. Just as it {the rim} absorbs from the splashings, so too it will exude via splashings.

And these words are during the other days of the year. But on {and for} Pesach, when it is forbidden to use dough, he makes a rim of mud and boil it.

{Pesachim 30b}
They inquired of Amemar: Glazed vessels, may one use them on Pesach. Regarding green ones {which are made from an earth containing alum crystals and absorbed freely}, there is no question, for they are certainly forbidden. When is it a question? About white ones and black ones. If they have splits, there is no question, for they are certainly forbidden. When is it a question? When they are smooth. Then what?
He said to them: we see that they exude {=that they are porous}

Rif Pesachim 8a {Pesachim 30a continues ... 30b}

HIDE/SHOW IMAGE
8a

{Pesachim 30a continues}
and Shmuel said: they need not be broken, but rather they should be kept until after their time {of prohibition=after Pesach} and utilized, whether with its kind or not its kind.
And the halacha is like Shmuel, for he holds like Rabbi Shimon.

They learnt {in a brayta}: One should not knead dough with milk, and if he kneaded, all the bread is forbidden, because of hergel aveira {=it leads one to sin}.
{Pesachim 30b}
Similarly, one should not grease an oven with fat {which is fleishig}, and if he greased it, all the bread is forbidden, until the oven is refired. And if he made it {the loaf} different like the eye of an ox it is permitted, for since he made it different, it is known that he did this to make it recognisable such that he does not come to have a problem, and thus it is permitted.

And a tiled pan which is generally used to bake chametz, one is forbidden to use it to bake matzah on Pesach, because it is fired from the outside. But if he filled it with coals {the coals being under it and the bread on top} and fired it from the inside, it is fine.

And these knives, on Pesach, one boils them and their handles in boiling water

Rif Pesachim 7b {Pesachim 29a continues ... 30a}

HIDE/SHOW IMAGE
7b

{Pesachim 29a continues}
and after its time {=after Pesach}, he does not violate anything on its account.
And in truth, even that of an Israelite should also be permitted after Pesach, and this that it {=the Mishna} teaches that it is forbidden is a penalty that Rabbi Shimon imposes because he violated bal yeraeh and bal yimatzei.
And when Rabbi Shimon imposed his penalty, this is only when it is be'en {distinct}, but when it is in a mixture, he did not impose a penalty. Therefore, chametz of a gentile, which he did not violate upon it bal yeraeh and bal yimatzei, is permitted even to eat.
And so is the halacha.

{Pesachim 30a}
Rava said: The halacha is that chametz in its time {of prohibition = on Pesach} whether in {mixed} its own kind or in a different kind is prohibited.
And since he {=Rava} did not give a measure to his words, we derive from this {that he means} in any {miniscule} amount. (Like Rav)
And not in its time, whether in its kind or not in its kind, it is permitted, like Rabbi Shimon, for Rabbi Shimon does not penalize {when not in its time} except when it is be'en {distinct}, but when it is in a mixture, no.

Rav said: Pots on Pesach must be broken

Rif Pesachim 7a {Pesachim 26b continues; 28a-31b; 29a}

HIDE/SHOW IMAGE
7a

{Pesachim 26b continues}
it must be cooled is the Sages, who hold that when this and that cause, it is permitted.
And the halacha is that when this and that cause, it is permitted, like the Sages.

And so do we conclude in masechet Avodah Zarah {49a}, in perek Kol haTzelamim, in the matter of planting underneath it vegetables in the rainy season, that Rabbi Yossi held that when this and that cause, it is permitted, and Rav Yehuda cited Shmuel that the halacha is like Rabbi Yossi.
And we say there: there was a certain garden that was fertilized with fertilizer of idolatry. Rav Amram sent {the question} before Rav Yosef: in such a case, what?
He said to him: So did Rav Yehuda cite Shmuel: The halacha is like Rabbi Yossi.

And in terms of the case in which he baked therein bread, the halacha is like Rabbi, who said that bread is forbidden, for the benefit of the wood is in the bread.
For Rav Yehuda cited Shmuel {in a reversal of opinions}, "Rabbi says that the bread is permitted and the Sages say that the bread is forbidden," and because in this {law} Shmuel held that the halacha is like Rabbi, even over his colleages, he reversed it and taught it in such a way that the Sages forbid.

Therefore, plates, cups, and flasks which one cooked with wood of orlah are forbidden, and the pot is also forbidden because it accepted the cooking before permitted wood was brought.

When do they argue? By an oven. According to the one who said that when this and this cause it, it is forbidden, it is forbidden, and according to the one who said that when this and this cause it, it is permitted, it is permitted. And we establish that when this and this cause it, it is permitted, as we have explained.

(
"And the Sages say: He may crumble it and throw it to the wind, or cast it into the sea":
And we explain this as: he may crumble it and throw it to the wind, or he may crumble it and cast it into the sea. Thus even into the sea it required crumbling, and certainly to other rivers. And wheat of chametz requires grinding and then casting into the sea.
)

{Pesachim 28a}
Mishna:
Chametz of a gentile which Pesach passed over it is permitted in benefit, and of an Israelite is forbidden in benefit, for it is stated {Shemot 13:7}:

ז מַצּוֹת, יֵאָכֵל, אֵת, שִׁבְעַת הַיָּמִים; וְלֹא-יֵרָאֶה לְךָ חָמֵץ, וְלֹא-יֵרָאֶה לְךָ שְׂאֹר--בְּכָל-גְּבֻלֶךָ.

7 Unleavened bread shall be eaten throughout the seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee, in all thy borders.

{וְלֹא-יֵרָאֶה לְךָ חָמֵץ - to you}
{Pesachim 30b}
If a gentile lent an Israelite {money} on his {=the Israelite's} chametz, after Pesach it is permitted in benefit. And if an Israelite lent a gentile money on his {=the gentile's} chametz, after Pesach it is forbidden in benefit.
{Pesachim 31b}
If a ruin collapsed upon chametz, it is as if removed.
Rabban Shimon ben Gamliel says: Anything that the dog cannot search it out.

{Pesachim 29a}
Gemara:
Regarding this that they learnt {in the Mishna}, "Chametz of a gentile which Pesach passed over it is permitted in benefit," this is not to say that it is forbidden in consumption, but rather, because they wished to say "and of an Israelite is forbidden in benefit," they also stated by a gentile that it is permitted in benefit. However, chametz of a gentile which Pesach passed over is permitted, even to eat.

And our Mishna is that of Rabbi Shimon, who said that chametz, whether before its time {that is, from 6 hours and on on the 14th}

Rif Yomi Weekly Edition {Pesachim Second Perek}

can be downloaded here.

It spans the entire 2nd perek, from Pesachim 21a - 42a.

3 pages.
Shabbat Shalom.

Rif Pesachim 6b {Pesachim 25b continues ... 26b}

HIDE/SHOW IMAGE
6b

{Pesachim 25b continues}
Like the one who came before Rava.
He said to him {Rava}: The governor of my town has told me, "Go and kill Ploni, and if not, I will kill you."
He {Rava} said to him: Let him kill you rather than you killing him {=Ploni}. Why does it appear that his {Ploni's} blood is redder. Maybe his {Ploni's} blood is redder.

Mar the son of Rav Ashi found Ravina rubbing his daughter with undeveloped olives of orlah.
He said to him {Ravina}: Say that the Sages spoke {their ruling that anything may be used for a remedy} in time of danger. Would they say the same even when not in time of danger?
He said to him: This inflammatory fever is also like a time of danger.
And some say, so did he say {=answer} him: Am I using it in its normal manner of usage?

Abaye said: All agree by kilaim {=forbidden mixed species} of the vineyard that they administer lashes for them even when not used in their normal manner of usage, for achila {eating} was not written by them.

It was stated {by Amoraim}: Benefit {hanaah} which comes to a man again his will:
Abaye said: It is permitted.
And Rava said: It is forbidden.

Where it was possible {to avoid it} and he intends {its benefit}, all agree that it is forbidden. If it is not possible and he does not intend, all agree that it is permitted. When do they argue? When it is possible but he does not intend. Some say, where it is possible but he does not intend, this is the dispute of Rabbi Shimon and Rabbi Yehuda. According to Rabbi Yehuda, who says that that which is not intended {davar sheAino mitkaven} is forbidden, it is forbidden. According to Rabbi Shimon, who says that that which is not intended it permitted, it is forbidden. When do they argue? Where it is not possible but he intended. Abaye said it is permitted and Rava said that it is forbidden.
And we establish like Rava.

{Pesachim 26b}
"and he may not stoke his oven or pot range with it":
The Sages learnt {in a brayta}: An oven which is stoked with the shells {of nuts} of orlah, or with the stibble of kilayim of the vineyard, if {the oven is} new {in that it had never before been used}, it must be destroyed. If old, it must be allowed to cool. If he baked bread in it, Rabbi says that the bread is forbidden, and the Sages say that that the bread is permitted. If he baked it upon the coals, all agree that the bread is permitted.

But they learnt {in a brayta}: whether {the oven is} new or old, it must be allowed to cool.
This is no contradiction. This {brayta} that learnt that it should be destroyed is Rabbi Eliezer, who holds that if this and that {both a permitted and forbidden source} cause, it is forbidden. And this that they learnt that

Rif Pesachim 6a {Pesachim 25a continues ... 25b}

HIDE/SHOW IMAGE
6a

{Pesachim 25a continues}
{Devarim 6:5, the second pasuk of Shema:}

ה וְאָהַבְתָּ, אֵת ה אֱלֹקֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ, וּבְכָל-מְאֹדֶךָ.

5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.

}
If it is stated בְכָל-נַפְשְׁךָ - "with all your soul," why is it stated בְכָל-מְאֹדֶךָ, "with all your might?" And if it is stated בְכָל-מְאֹדֶךָ, why is it stated בְכָל-נַפְשְׁךָ? To say to you: If you have a man whose money is dearer to him than his body {=life}, therefore it is stated בְכָל-מְאֹדֶךָ. And if you have a man whose body is dearer to him than his money, therefore it is stated בְכָל-נַפְשְׁךָ.
{And this idea of loving God more than your own life is the derivation for not being healed via the wood of an idolatrous Ashera tree even in case of mortal danger.}

When Ravin came {from Eretz Yisrael} he cited Rabbi Yochanan: With anything one may be healed, save via idolatry, sexual impropriety, and bloodshed.
{Pesachim 25b}
Idolatry, as we have said. Sexual impropriety and bloodshed, why? As they learnt {in a brayta}: {Devarim 22:26}:

כה וְאִם-בַּשָּׂדֶה יִמְצָא הָאִישׁ, אֶת-הַנַּעֲרָ הַמְאֹרָשָׂה, וְהֶחֱזִיק-בָּהּ הָאִישׁ, וְשָׁכַב עִמָּהּ: וּמֵת, הָאִישׁ אֲשֶׁר-שָׁכַב עִמָּהּ--לְבַדּוֹ.	25 But if the man find the damsel that is betrothed in the field, and the man take hold of her, and lie with her; then the man only that lay with her shall die.
כו וְלַנַּעֲרָ לֹא-תַעֲשֶׂה דָבָר, אֵין לַנַּעֲרָ חֵטְא מָוֶת: כִּי כַּאֲשֶׁר יָקוּם אִישׁ עַל-רֵעֵהוּ, וּרְצָחוֹ נֶפֶשׁ--כֵּן, הַדָּבָר הַזֶּה.	26 But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death; for as when a man riseth against his neighbour, and slayeth him, even so is this matter.

Now, what does a murderer have to do with a betrothed damsel {who was raped}? Rather, this come to teach and we end up learning something about it. We connect a murderer to a betrothed damsel. Just as a betrothed damsel, she must be saved {from rape} even at the cost of his {=the rapist's} life, so too by a murderer, he {=the victim} must be saved even at the cost of his {=the murderer's} life. And the betrothed damsel is connected to the murderer. Just as in the case of the murderer, one must be killed rather than violate {by killing someone else}, so too a betrothed damsel, she must be killed rather than violate.

{Thus both by sexual impropriety and bloodshed, one must be prepared to surrender one's life rather than violate. We derived this in the case of sexual impropriety from the case of bloodshed.}
The murderer itself, how do we know {that one must surrender one's life rather than killing another}?
It is logical.

Rif Yomi Weekly Edition {Pesachim 21a}

can be downloaded here.