Rif on the entire fourth perek of Pesachim can be downloaded here.
The next perek will be the 10th perek.
Friday, March 10, 2006
Rif Yomi Weekly Edition {Pesachim Fourth Perek}
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Rif Pesachim 18b
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18b
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Rif Pesachim 18a {Pesachim 53a continues ... 55b}
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18a
{Pesachim 53a continues}
to each gedi mekulas on the night of Pesach. They sent to him: If you were not Todus we would decree upon you niduy {=cherem} for you are feeding Israelites sacrifices outside {the appropriate place}.
And Todus of Rome was a great man. And furthermore, he cast merchandise into the pockets of Torah scholars {=gave them opportunities for trading}.
For Rabbi Yochanan said: Whoever casts merchandise into the pockets of Torah scholars will be privileged to sit in the Heavenly Academy, for it is stated {Kohelet 7:12}:
We learn at the end of shenei dayanei edut {Ketubot 111b}: It is written {Devarim 4:4}:
ד וְאַתֶּם, הַדְּבֵקִים, בַּה', אֱלֹקֵיכֶם--חַיִּים כֻּלְּכֶם, הַיּוֹם. | 4 But ye that did cleave unto the LORD your God are alive every one of you this day. |
כד כִּי ה' אֱלֹקֶיךָ, אֵשׁ אֹכְלָה הוּא: אֵל, קַנָּא | 24 For the LORD thy God is a devouring fire, a jealous God. |
{Pesachim 74a}
The Sages learnt {in a brayta}: What is a gedi mekulas? That which you roast it whole. If you cut off a limb or a limb was boiled, this is not a gedi mekulas.
{Pesachim 53b resumes}
"In a place where they are accustomed to light the lamp...":
It was taught {tana}: Both those who say to light and those who say not to light intend one thing - separation from sexual relations.
{Since if the light is on, he may see his wife and desire her. And it was not the practice to engage in sexual relations with the light on, and so lighting a light is also something which separates from sexual relations.}
{Pesachim 54b}
Mishna:
In a place where they are accustomed to do work on the 9th of Av, we may do so. In a place where they are accustomed not to do work on the 9th of Av, we do not do so.
And in every place, Torah scholars cease {from doing work on the 9th of Av}.
Rabban Shimon ben Gamliel says: A man may always make himself like a Torah scholar {and not do work on the 9th of Av, and is not mechzeh keyuhara}.
{Pesachim 55a}
And the Sages say: In Judea they used to do work on erev Pesach until midday, and in Galilee they did not work at all {during the day on erev Pesach}. And on the night {of erev Pesach} - Bet Shammai forbid and Bet Hillel allow until daybreak {haneitz hachama}.
Rabbi Meir says: Any work which he began before the 14th he may finish it on the 14th. But he should not begin the work initially on the 14th, even if he is able to finish it.
And the Sages say: Three craftsmen may work on erev Pesach until midday - tailors, hairdressers, and washermen.
Rabbi Yossi bar Yehuda says: Also shoemakers.
Gemara:
It was a question to them:
Did the Mishna speak of when it was for the purpose of the Festival, but not for the purpose of the Festival, even to finish, no? Or perhaps it spoke of when it was not for the purpose of the Festival, but for the purpose of the Festival, we may even start initially. Or perhaps, whether for the purpose of the Festival or not for the purpose of the Festival, he may finish but not begin?
{Pesachim 55b}
Come and hear {a proof}: Rabbi Meir says: Any work which is for the purpose of the Festival he may finish it, but not for the purpose of the Festival he may not finish it. One we may do work on erev Pesach until midday in the polace where they are so accustomed.
We may derive from this that if they were accustomed, yes, but if they were not accustomed, no.
And we may derive from this that for the purpose of the Festival, yes, but if not for the purpose of the festival, no.
Mishna:
We may set up chicken-houses for chickens on the 14th.
If a brood hen ran away, we may return her to her place.
And if she died, we may set another one in her place.
Gemara:
Now that you have said that you may place {a hen in the first place over eggs}, need you mention returning?
Abaye said: The end of the Mishna refers to chol haMoed.
Rav Huna said: They only learnt within 3 days of her rebellion, such that her heat {=desire to hatch eggs} has not left her, and after 3 days of her initial sitting, such that the eggs are entirely spoiled {and cannot be eaten if they do not hatch}. But after 3 days of her rebellion, where the heat has left her, or before 3 days of her initial sitting, where the eggs are not entirely spoiled, we do not return {the hen}.
Mishna:
We may sweep dung from under the legs of an animal on the 14th, but on the Festival, we move it to the sides.
We may bring vessels to and from an artisan's house even though they are not for the purpose of the Festival.
Gemara:
{see different girsa of this brayta in the gemara}
The Sages learnt {in a brayta}: The dung in a courtyard may be moved to the side. And if the courtyard becomes like a stable, they may take it out to the dunghill.
"We may bring vessels to and from an artisan's house even though they are not for the purpose of the Festival":
Rav Papa said: Rava would test us as follows: We learn {in the Mishna} "We may bring vessels to and from an artisan's house even though they are not for the purpose of the Festival." But the following contradicts it: "We may not bring vessels from an artisan's house. And if he was worried about them lest they get stolen, he may remove them into another courtyard." And we answered about it that this is no contradiction. Here is on the 14th and here is on chol haMoed. On the 14th we may bring, while on chol haMoed we may not bring unless it is for the purpose of the Festival.
And so is the halacha.
END PEREK FOUR - makom shenahagu
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Wednesday, March 08, 2006
Rif Pesachim 17b {Pesachim 51a continues; 52a; 53a}
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17b
{Pesachim 51a continues}
When Rabba bar bar Chana came {from Eretz Yisrael to Bavel} he ate of the stomach fat which is upon the yeter {= דאייתרא}:
To explain: there are two regions in the fat which is above the keiva {stomach} - one on the keshet {=lit. bow, the curved side of the stomach}, and one on the yeter {=bowstring, the straight side of the stomach}. That which upon the keshet is forbidden and that which is on the yeter, there are some who treat it as forbidden and some who treat it as permitted. And in Bavel, they treated it as forbidden, and when Rabba bar bar Chana came from Eretz Yisrael to Bavel, he would eat the fat which is upon the yeter in accordance with the custom of his place {=Eretz Yisrael}.
Rav Avya {רב אויא - our gemara has רב עויא סבא} and Rabba bar Chanin {our gemara: Rabba son of Rav Huna} entered to {visit} him. When he saw them, he covered it. They came and related {the incident} to the father of Shmuel. He {=father of Shmuel} said to them: He {=Rabba bar bar Chana} has reckoned you to be like Cutheans.
Abaye said: These words {of accepting the stringencies of both the place you left and the place you come to} are when going from Bavel to Bavel or from Eretz Yisrael to Eretz Yisrael, but from Eretz Yisrael to Bavel, since we are reliant upon them, we do like them {when coming from Eretz Yisrael to Bavel}.
Rav Ashi said: You can even say that from Eretz Yisrael to Bavel {one accepts the stringencies of both places}. These words {of accepting the stringencies of Baval} are where you do not intend to return {to Eretz Yisrael}, and these words are when you intend to return. Rabba bar bar Chana intended to return.
And we establish like Rav Ashi, for he is later.
{Pesachim 52a}
Rav Natan the physician went from the academy of Rav to Pumpedita on the second day of Yom Tov of Shavuot. Rav Yosef placed him in shamta {usually understood to mean cherem}. Some say, Rav Yosef lashed him.
Abaye said to him {Rav Yosef}: Why did Master not place him in shamta, for both Rav and Shmuel say that we place someone in niduy {=cherem} on the two days of Yom Tov of the exile.
He {Rav Yosef} said to him {Abaye}: These words were said regarding other people, but here, he is a Torah scholar, and I did what was better for him. For in the West {=Eretz Yisrael}, they vote on lashing {negida} of a scholar but do not vote on shamta.
To explain "they vote on negida," they gather by the Rav, and do not lash him until they all agree to lash him.
"And they do not vote on shamta" because we do not place someone in shamta except on a serious matter, and in a serious matter, they do not pay respect to the Rav, but rather they place him in shamta immediately.
Therefore, shamta is more severe than lashes. And we learn in perek elu megalchin
{Moed Katan 17a}: What is shamta? Rav said: a name for death.
{Pesachim 53a}
Mishna:
In a place where they are accustomed to eat roasted {meat} on Pesach night we eat; in a place where they are accustomed to not eat roasted {meat} on Pesach night we do not eat.
In a place where they are accustomed to light the lamp on {=for} Yom Kippur night we light; in a place where they are accustomed not to light the lamp on Yom Kippur night we do not light.
But we do light in synagogues, study halls, in dark alleys, and over a sick people.
Gemara:
Rav Yehuda cited Shmuel: A man is forbidden to say "this meat is for Pesach" {which sounds like it is for a korban pesach, though he intended the holiday of Pesach} because it appears as if he is consecrating his animal outside the Land {of Israel}, and it appears as if he is eating sacrifices outside {the allowed place}.
Rav Papa said: Specifically meat, but wheat and barley, no, for people are used to guarding it for Pesach.
And a gedi mekulas {=lit. helmeted goats, goats roasted whole with the entrails placed on their heads like a helmet}, even though he did not specify and say "this is for Pesach," it is forbidden, for they learnt {in a brayta}: Rabbi Yossi said: Todus {=Thaddeus} of Rome made it the practice of the residents of Rome
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Tuesday, March 07, 2006
Rif Pesachim 17a {Pesachim 50b continues ... 51a; Yerushalmi}
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17a
{Pesachim 50b continues}
and it is written {Tehillim 57:11}
יא כִּי-גָדֹל עַד-שָׁמַיִם חַסְדֶּךָ; וְעַד-שְׁחָקִים אֲמִתֶּךָ. | 11 For Thy mercy is great unto the heavens, and Thy truth unto the skies. |
How so?
Here for those who perform {Hashem's command} for its own sake, and here for those who perform not for its own sake {but for ulterior motives}, as Rav Yehuda cited Rav.
For Rav Yehuda cited Rav: One should always engage in Torah and mitzvot even not for its own sake, for out of doing it not for its own sake, he will {eventually} come to do it for its own sake.
The residents of Beyshan were accustomed not to travel from Tzor to Tzidon on erev Shabbat. Their children came before Rabbi Yochanan.
They said to him: for our fathers it was possible not to come, and so they did not come. For us it is not possible. What {is the law}?
He said to them: your fathers already accepted this on themselves, and it is written {Mishlei 1:8}:
ח שְׁמַע בְּנִי, מוּסַר אָבִיךָ; וְאַל-תִּטֹּשׁ, תּוֹרַת אִמֶּךָ. | 8 Hear, my son, the instruction of thy father, and forsake not the teaching of thy mother; |
Rav Chisda said: This refers to Cutheans. What is the reason? For they confound and compare one thing with another, and will come to permit the forbidden.
And not just Cutheans is it forbidden to permit for, but any place where they are not Torah-knowledgeable.
As they learnt {in a brayta}: Two brothers may bathe together, yet two brothers may not bathe together in Cabul. And {?For?} there was an incident involving Yehuda and Hillel, the sons of Rabban Gamliel, where both of them bathed at once in Cabul, and the entire region criticized them, saying, "In our days we have not seen such," whereupon Hillel slipped away and went out into the outer chamber, but he did not wish to inform them that they were permitted to do this, for they learnt {in a brayta}: A person may bathe with anyone, with the exception of his father, his father-in-law, and his sister's husband. Rabbi Yehuda permits with his father because of his father's honor.
And it was taught {tana}: A student should not bathe with his master, and if his master requires him, it is permitted.
Yerushalmi: Rabbi Eleazar beRabbi Bon says: Any matter which he does not know is permitted and he errs and acts as if it is forbidden, and he asks {to nullify this minhag} they permit for him. And any matter which he knows is permitted and conducts himself as if it is forbidden, and he asks {to nullify the custom he adopted} they do not permit for him.
All sorts of matters we ascribe to be {a valid} custom. Women who are accustomed not to do work on Rosh Chodesh, this is a custom. And not to do work on motzaei Shabbat until the Bet Midrash lets out, it is a minhag. And on Monday and Thursday until the fast is done, it is a minhag.
{Gloss: And not to do work on motzaei Shabbat - it is not a minhag. Until the Bet Midrash lets out, it is a minhag. And on Monday and Thursday - it is not a minhag. Until the Bet Midrash lets out, it is a minhag.}
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Rif Pesachim 16b {Chagiga 22a continues; Pesachim 50a-b}
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16b
{Chagiga 22a continues}
he is pursuing a male, or a betrothed damsel {to sleep with} on Yom Kippur, and so it is permitted to save him {from sin} by {taking} his life, as we learn {tnan}, "And these we save by
{taking} his life..."
END PEREK THREE - (ve)Elu Ovrin
BEGIN PEREK FOUR - makom shenahagu
{Pesachim 50a}
Mishna:
In a place where they are accustomed to do work on erev Pesach until midday, we may do. In a place where they are accustomed not to do work on erev Pesach we do not do.
One who travels from a place where they do to a place where they do not do, or from a place where they do not do to a place where they do, we impose upon him the stringencies of the place from which he left and the place to which he is going.
{Pesachim 50b}
And one should not act differently, because of the dispute {which would ensue}.
Gemara:
Why did we have in the Mishna particularly erev Pesach? Erev Shabbat and erev Yom Tov as well!
For they learnt {in a brayta}: Anyone who performs work on erev Shabbat and erev Yom Tov, from mincha {=about 2 1/2 hours before nightfall} and on will never see a sign of blessing.
There, it was from mincha and on which is forbidden, but immediately before mincha it is permitted. Here, from midday.
Alternatively, there, it is a sign of blessing which he will not see, but we do not place him under the ban. Here, we would place him under the ban.
They learnt {in a brayta}: One who performs work on erev Shabbat and erev Yom Tov from mincha and on, and on motzaei Shabbat and on motzaei Yom Tov, and wherever there is the slightest suspicion of violation -- to include a public fast day -- he will never see a sign of blessing.
Rava opposed {two pesukim}: It is written {Tehillim 108:5}: ה כִּי-גָדוֹל מֵעַל-שָׁמַיִם חַסְדֶּךָ; וְעַד-שְׁחָקִים אֲמִתֶּךָ. 5 For Thy mercy is great above the heavens, and Thy truth reacheth unto the skies.
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Monday, March 06, 2006
Rif Pesachim 16a {Pesachim 49a continues; Sanhedrin 52b; Pesachim 49a-b; Chagiga 22a}
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16a
{Pesachim 49a continues}
fell on Shabbat, and Zonin, the deputy of Rabban Gamliel, came and said, "the time has arrived to remove the chametz," and I went after father and we removed the chametz.
And we establish like Rabbi Eleazar bar Tzadok, for he holds like Rabbi Eleazar Ish Bartota, whom the halacha is in accordance with.
Yerushalmi: Rabbi Levi said: One who eats matzah on erev Pesach is like one who has sexual relations with his betrothed {arusa} in his father-in-law's house. And one who has sexual relations with his betrothed in his father-in-law's house incurs lashes.
Mishna:
If one is on his way to slaughter his Pesach sacrifice, to circumcise his son, or to eat at a feast of betrothal in his father-in-law's house, and he recalls that he has chametz in his house, if he is able to return and remove {the chametz}, and then to return to his mitzvah, he should return, and if not, he should nullify it in his heart.
{If he is on his way} to save {people} from heathens, from the river, from a fire, or from a collapse, he should nullify in his heart.
{If} for a voluntary purpose, he should return immediately.
Gemara:
They learnt {in a brayta}: Rabbi Shimon ben Eleazar says: Any meal {?feast?} which is not in connection with a mitzvah, a Torah scholar is not permitted to benefit from it.
Such as what?
Rabbi Yochanan said: Such as the daughter of a Kohen to a {non-Kohen} Israelite and the daughter of a Torah scholar to an ignoramus.
For Rabbi Yochanan said: The daughter of a Kohen to an Israelite, the match will not be auspicious.
What does this mean?
Rav Chisda said: she will either become a widow, a divorcee, or will not have children.
In a brayta it was taught: either he will bury her, she will bury him, or she will reduce him to poverty.
Is this indeed so? But Rabbi Yochanan said: One who wishes to become wealthy should attach himself to the descendants of Aharon, for it is all the more that Torah and Kehuna will enrich him.
This is no contradiction. Here {where he becomes wealthy} is by a Torah scholar, and here is by an ignoramus.
The Sages learnt {in a brayta}: Any Torah scholar who increases his meals in every place in the end destroys his house, makes his wife a widow, renders his children orphans, his learning is forgotten from out of his hand, disputes increase upon him, his words are not accepted, he profanes the name of Heaven, the name of his father, and the name of his teacher, and he causes a bad name for his son and his son's son, until the end of all generations.
And we learn in perek nigmar hadin daled mitot {Sanhedrin 52b}:How does a Torah scholar appear to an ignoramus. Initially, he appears to be a gold ladle {for drawing wine from the mixing bowl into a cup}. He {=the scholar} speaks with him and then he appears to be a silver ladle. He benefits from him and then he appears as an earthenware ladle -- once it breaks, it has no repair.
{Pesachim 49a resumes}
The Sages learnt {in a brayta}: One should always sell all that he has in order to marry the daughter of a Torah scholar and marry off his daughter to a Torah scholar, for if he dies [or is exiled] his sons will be Torah scholars. {Note: this reason seems to apply more to the first suggestion, and indeed, in the matching part, only we only have marrying the daughter of. Perhaps this was duplicated from the next brayta.} And he should not marry the daughter of an ignoramus, for if he dies or is exiled, his sons will be ignoramuses.
The Sages learnt {in a brayta}: One should always sell all that he has in order to marry the daughter of a Torah scholar and marry off his daughter to a Torah scholar, which is analogous to {grafting} the grapes of the vine with the grapes of the vine, a seemly and acceptable thing-- and he should not marry the daughter of an ignoramus or marry off his daughter to an ignoramus, which is analagous to {grafting} the grapes of the vine with the berries of a thornbush, which is a repulsive and unacceptable thing.
{Pesachim 49b}
The Sages learnt {in a brayta}: Six things were said of the ignoramus. We do not commit testimony to him {that is, have him be a witness so that he will testify on it in the future}; and we do not accept testimony from him; and we do not reveal a secret to him; and we do not appoint them as guardians for orphans; and we do not appoint them stewards over charity funds; and we do not accompany him on the road. And some say: we do not proclaim his lost article {if we find it}.
And the first Tanna, why did he not say that we do not proclaim his lost article? He holds that there are times that he will have a virtuous descendant, and he will eat of it, thus fulfilling the verse {Iyyov 27:17}
יז יָכִין, וְצַדִּיק יִלְבָּשׁ; וְכֶסֶף, נָקִי יַחֲלֹק.
{that the evildoer will prepare and the righteous will wear.}
And the halacha is like the first Tanna.
And if it troubles you that which we say {in Chagiga 22a}: "In accordance with whom do we accept testimony from an ignoramus? Like whom? Like Rabbi Yossi," {know that} the ignoramus there is not like the ignoramus here. For over there, {the reason he is called an ignoramus is that} he lacks {knowledge of} Scriptures and Mishna, but he does have derech eretz {proper conduct} and mitzvot, such that he is not suspect regarding oaths and theft, nor any of the ways of becoming unfit. But the ignoramus here is suspect regarding all these that we said. Since he is suspect regarding [oaths and regarding] theft, we do not appoint him a guardian {for orphans}. And he is suspect also regarding bloodshed, and therefore we do not accompany him on the road. And furthermore, he is suspect regarding sexual impropriety, as {when} Rabbi Eliezer said that it permitted to stab him {=the "ignoramus"} on Yom Kippur, is such that
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Rif Pesachim 15b {Pesachim 48b continues; 48a; 49a}
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15b
{Pesachim 48b}
in the dough, it does not come to become chametz.
{Pesachim 48a}
Rav said: a kav of Meloga {=a place in Bavel} for Pesach {=one must not knead more dough than that}, and so for {the imposition of the obligation of} challah.
But we have learned {Pesachim 48b}: a bit more than 5/4ths {of a kav} are subject to challah.
This is what it means to say: a kav of Meloga is equivalent to this measure.
Rav Yosef said: And these women of ours are accustomed to bake a kepiza {=3/4 of a kav} at a time on Pesach.
Abaye said to him: What are your thoughts here? As a stringency? This is a stringency which brings to a leniency, for they are thus removing it from the obligation of challah!
{A reply: Our gemara has אמר ליה:} For they conduct themselves like Rabbi Eliezer.
For they learnt {in a brayta}: Rabbi Eliezer says: Even one who shovels {bread out of an oven} and places them into a basket, the basket combines them to {the obligation of} challah, for it is written {Bemidbar 15:19-20}:
And Rav Yehuda cited Shmuel: The halacha is like Rabbi Eliezer.
He {Abaye} said to him {Rav Yosef}: But we state upon this: Rabbi Yehoshua ben Levi said: they only learned this regarding loaves which stick one to the other, but pronged no.
{A response - Rav Yosef's response:} We state upon this: Rabbi Chanina said: Even pronged.
Mishna:
si`ur must be burnt, and one who eats it is exempt.
siduk must be burnt, and one who eats it is liable to karet.
What {level of fermentation} is si`ur? {When there are lines on the surface} like locust horns {=small lines just beginning to appear}.
What is siduk? When the cracks have intermingled with each other.
These are the words of Rabbi Yehuda.
And the Sages say: This and that {situations defined by Rabbi Yehuda}, one who eats it is liable to karet.
What is si`ur {for which one is exempt}? When its surface is blanched like {the face of} a man whose hair is standing on end.
Gemara:
This that the Mishna teaches "And the Sages say: This and that one who eats it is liable to karet" is taught in the Tosefta in the name of Rabbi Meir. And even so, the halacha is like him, for they teach it in the Mishna with the term "Sages."
Rava said: What is the reason of Rabbi Meir? There is not a single crack on the surface that does not have many cracks below {the surface}.
{Pesachim 49a}
Mishna:
If the 14th fell on a Shabbat, they remove it all {=the chametz} before Shabbat. These are the words of Rabbi Meir. And the Sages say: in its time. Rabbi Eleazar bar Tzadok says: Terumah before Shabbat and non-holy in its time.
Gemara:
They learnt {in a brayta}: One time my father spent a week in Yavneh, {the seat of Rabbi Yochanan ben Zakai's academy and the Sanhedrin after the destruction of Yerushalayim} and the 14th
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Rif Pesachim 15a {Pesachim 46b continues; 48a-b}
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15a
{Pesachim 46b continues}
Rav Chisda said he incurs lashes - we do not say that since if guests visited him, they {=the loaves he baked} would be useful to him, now as well, they are useful to him, and thus he incurs lashes.
And Rabba said he does not incur lashes - we do say "since."
{Pesachim 48a}
And we conclude that they argue in the dispute of Rabbi Eliezer and Rabbi Yehoshua. That Rabba says "since" is like Rabbi Eliezer and Rav Chisda, who said that we do not say "since" is like Rabbi Yehoshua. That Rabbi Eliezer maintains that this challah is the chametz that we are warned against seeing or finding. What is the reason? For we say "since," and if he requires he can gain absolution from it {by having his declaration annulled} and render it non-holy, and this one will be fit for him, at which point he will return and separate a different one {for challah}, now as well is is reckoned as his, and so he is warned regarding it against seeing or finding. And Rabbi Yehoshua maintains that we do not say "since," and therefore this is not the chametz regarding which we were warned against seeing or finding.
And we decide the halacha like Rabbi Eliezer. Therefore the halacha is like Rabba, for he rules like Rabbi Eliezer, in accordance to whom is the halacha.
{Pesachim 48b}
Mishna:
Rabban Gamliel says: Three women may knead at the same time, and then bake in the same oven, one after the other.
And the Sages say: Three women may be engaged in the dough {in different activities} at the same time -- one kneads, one shapes, and one bakes.
Rabbi Akiva says: Not all women are alike, nor are all kinds of wood alike, nor are all ovens alike.
This is the general rule: if it rises, let her wet it with cold water {to retard chimutz}.
Gemara:
Our Mishna deals with three doughs. For Rabban Gamliel maintains that three women begin kneading at once three doughs, and when they reach baking, they bake one after the other, and even though the third waits {the amount of time of} three firings up {of the oven} and two bakings, the dough will become chametz in this measure {of time}. And the Sages say that three women may be engaged in the dough - one kneads initially, and when she begins shaping, her friend begins to knead, and when the first one begins to bake and the second one to shape, the third one begins to knead. Thus all three are engaged in the dough at one time -- one bakes her own, one shapes her own, and one kneads her own. And this is what they we say: It was taught {tna}: Having kneaded, she shapes it and her friend kneads in her place. Having shaped it, she bakes and her friend shapes in her place {Hagahot Chavot Yair: and the third kneads}. Having baked, she kneads and her friend bakes in her place {Hagahot Chavot Yair: and the third shapes}. And so it cycles around. And the entire time that they are engaged
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Labels: pesachim
Rif Pesachim 14b {Pesachim 48b continues; 46b}
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14b
{Pesachim 48b continues}
the basket combines them to require challah {be taken off}, and it is one shared reason. And Shmuel already ruled that the halacha is like Rabbi Eliezer, for Rav Yehuda cited Shmuel: the halacha is like Rabbi Eliezer.
Rabbi Chanina said: Even {if the loaves were} pronged and thus not stuck to one another, the basket combines them to impose the requirement of challah.
However, these words are said in terms of Eretz Yisrael, where challah is Biblical, and since it is ritually impure challah, it is not fit for consumption at all, not for an adult nor for a minor -- and since it is forbidden to bake on Yom Tov something which is not ochel nefesh, and it is also forbidden to burn holy items {kodshim} on Yom Tov, we must say that we should not designate it {as challah} until it is baked. For since it is not yet designated as challah, it does not yet become holy, and as he bakes each and every loaf, we say that this one is indeed fit for consumption {for it is not impure consecrated food}. And when we finally separate one of them and call it challah, we permit the rest of them and forbid that challah alone. And we leave it {=that loaf} until after motzaei Yom Tov and burn it.
However, the challah of outside the land {of Israel}, which is only Rabbinic, does not need anything, but rather we designate it {as challah while it is yet dough}, and even ab initio {lechatchila}, and a Kohen who is a minor may eat it, for Shmuel said {in Keritut 67a}: The challah of outside the land {of Israel} is not forbidden except to one whose ritual impurity comes upon him from his own body - by a male, until he is able to have a seminal emission and by a female, until she is menstruant. And if there is no Kohen who is a minor present, we conduct ourselves like Rabbi Eliezer who says that we do not designate it {as challah} until it is baked, and when Yom Tov exits, we burn it.
And so is the halacha.
{Pesachim 46b}
It was stated {by Amoraim}:
One who bakes on Yom Tov for the week-day:
Rav Chisda said: He incurs lashes.
And Rabba said: He does not incur lashes.
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Labels: pesachim
Friday, March 03, 2006
Rif Yomi Weekly Edition {Pesachim Fourth Perek}
Rif on the entire fourth perek of Pesachim can be downloaded here.
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Labels: pesachim
Rif Yomi Weekly Edition {Pesachim Third Perek}
By accident, I uploaded last week's Rif Yomi to the wrong directory, and so it was not visible here. The entire third perek of Pesachim in Rif, as a 2 page Word document, can be downloaded here.
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Labels: pesachim
Thursday, March 02, 2006
Rif Pesachim 14a {Pesachim 45b continues ... 46a; 48a-b}
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14a
{Pesachim 45b continues}
it need not be burnt.
And we also learnt {tnan}: Anything which is unique as food for humans is impure until it becomes unfit as food for a dog.
This implies that if it becomes unfit to be food for a dog, it is taken out of the status of food and is considered to be mere dust.
And a brayta in the Tosefta also states as much: A kilor {an eye salve - see collyrium} and an asplanit {=compress} and a retiya {compress} in which flour was placed, he need not remove it {=the chametz}. A melogma {poultice} which spoiled, he need not remove.
{Pesachim 46a}
"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":
What if there is not there the same as it?
Rabbi Abahu cited Rabbi Shimon ben Lakish: {the amount of time} such that one could walk from Migdol Ninveh to Teveria, which is a mil.
Mishna:
How can challah {=the first of the dough given to a Kohen} be separated on Yom Tov {=Pesach} when it is ritually impure?
Rabbi Eliezer says: He should not designate it as such until it bakes.
Ben Beteira says: He should place it in cold water.
Rabbi Yehoshua says: {Pesachim 46b} This is not the kind of chametz that we were warned about not to see or find. Rather he should separate it and lay it aside until the evening, and if it becomes chametz, it becomes chametz.
{Pesachim 48a}
Gemara:
They learnt {in a brayta}: Rabbi says: The halacha is like Rabbi Eliezer. And Rabbi Yitzchak said: The halacha is like Ben Beteira.
And the halacha is like Rabbi Eliezer, as Rabbi rules, for we establish that the halacha is like Rabbi over his colleague.
{Pesachim 48b}
And furthermore, this statement of Rabbi Eliezer is related to this other statement of Rabbi Eliezer, who said that even if one shovels {bread} and places the bread in a basket,
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