Pesachim 2

כָּל שָׁעָה שֶׁמֻּתָּר לֶאֱכֹל, מַאֲכִיל לַבְּהֵמָה לַחַיָּה וְלָעוֹפוֹת, וּמוֹכְרוֹ לַנָּכְרִי, וּמֻתָּר בַּהֲנָאָתוֹ. עָבַר זְמַנּוֹ, אָסוּר בַּהֲנָאָתוֹ, וְלֹא יַסִּיק בּוֹ תַּנּוּר וְכִירָיִם. רַבִּי יְהוּדָה אוֹמֵר, אֵין בִּעוּר חָמֵץ אֶלָּא שְׂרֵפָה. וַחֲכָמִים אוֹמְרִים, אַף מְפָרֵר וְזוֹרֶה לָרוּחַ אוֹ מַטִּיל לַיָּם:

So long as he is permitted to eat, he feeds it to beasts, animals, and birds. [The fact that we do not have (the uniform structure): "So long as he eats, he feeds," but the dual structure, indicates that two (different) men are intended, viz.: "So long as a Cohein is permitted to eat terumah, an Israelite may feed chullin to his beast," our Mishnah being in accordance with R. Gamliel, who says (1:5): "Chullin is eaten all four hours, and terumah, all five." The halachah, however, is not in accordance with him, but both terumah and chullin are eaten all four, "suspended" all of the fifth, and burned at the beginning of the sixth.] ("he feeds it to beasts, animals, and birds":) [It is necessary to state all. For if only "beasts" were stated, we would assume that with a beast, where what is left over can be seen and burned, it is permitted; but with an animal, such as a marten, a cat, and a weasel, where what is left over is generally hidden, it is forbidden. (We must, therefore, be apprised otherwise.) And if only "animals" were stated, we would assume that it is permitted because an animal hides what it leaves over, so that the owner is not in transgression of "bal yeraeh" ("It may not be seen"); but if a beast leaves something over, the owner might not remember to burn it and he would be in transgression of "bal yeraeh," so that I might think it were forbidden. We must, therefore, be apprised otherwise. And since we are taught "beasts" and "animals," we are also taught "birds."] And he may sell it to a gentile, [as opposed to the view of Beth Shammai, who say that one is forbidden to sell his chametz to a gentile unless he knows that he will finish it before Pesach, an Israelite being commanded to remove it from the world and (to see to it) that it not remain.], and it is permitted to derive benefit from it [i.e., from its ashes. If he burned it before the time that it is forbidden, he is permitted to derive benefit from its ashes even after the time that it is forbidden.] Once its time has passed, [i.e., when the sixth hour has arrived, even though it is only rabbinically interdicted], it is forbidden to derive benefit from it, [just as if derivation of benefit were prohibited by the Torah. So that if he betrothed a woman with it, we do not grant validity to his betrothal. And even hardened chametz, such as grain on which (roof-) drippings have fallen, which even on Pesach itself is only rabbinically interdicted — if he betrothed a woman with it on the fourteenth (of Nissan) when the sixth hour had arrived, we grant no validity to his betrothal.], and he may not kindle oven or stove with it. [This must be stated vis-à-vis R. Yehudah, who says that there is no removal of chametz but burning. We might think that while burning it one could derive benefit from it. We must, therefore, be apprised otherwise, that even in the (regular) course of its removal it is forbidden to derive benefit from it once the time of its prohibition has arrived.] R. Yehudah says: There is no removal of chametz but burning [He derives it from "nothar" (left-over sacrificial portions), from which benefit may not be derived, which is punishable by kareth, like chametz, and which is commanded to be burned, and not (to be disposed of) in any other manner.]; and the sages say: It is also permitted to scatter it to the winds or cast it into the sea. [The rabbis do not derive it from nothar, for this (derivation) is controverted by (the law of) a stoned ox, which though forbidden for eating and derivation of benefit, and punishable by kareth, does not require burning.]

חָמֵץ שֶׁל נָכְרִי שֶׁעָבַר עָלָיו הַפֶּסַח, מֻתָּר בַּהֲנָאָה. וְשֶׁל יִשְׂרָאֵל, אָסוּר בַּהֲנָאָה. שֶׁנֶּאֱמַר (שמות יג) לֹא יֵרָאֶה לְךָ שְׂאֹר:

It is permitted to derive benefit from the chametz of a gentile over which Pesach has passed. [This is not to say that it is forbidden to eat it — but since it is to be taught: "and it is forbidden to derive benefit from that of an Israelite," the antithesis is stated in respect to a gentile. Or else, because there are some who forbid to themselves the bread of a gentile, it is not stated explicitly: "It is permitted to eat the chametz of a gentile."]; and it is forbidden to derive benefit from that of an Israelite, it being written (Exodus 13:7): "Se'or (leaven) shall not be seen unto you." [That is, he is penalized for having transgressed "Se'or shall not be seen unto you." Or else, this refers to the beginning, viz.: "The chametz of a gentile is permitted," it being written: "Se'or shall not be seen unto you," which is expounded: What is yours, you may not see, but you may see what is a gentile's.]

נָכְרִי שֶׁהִלְוָה אֶת יִשְׂרָאֵל עַל חֲמֵצוֹ, אַחַר הַפֶּסַח מֻתָּר בַּהֲנָאָה. וְיִשְׂרָאֵל שֶׁהִלְוָה אֶת הַנָּכְרִי עַל חֲמֵצוֹ, אַחַר הַפֶּסַח אָסוּר בַּהֲנָאָה. חָמֵץ שֶׁנָּפְלָה עָלָיו מַפֹּלֶת, הֲרֵי הוּא כִמְבֹעָר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כָּל שֶׁאֵין הַכֶּלֶב יָכוֹל לְחַפֵּשׂ אַחֲרָיו:

If a gentile lent an Israelite [money] on his (the Israelite's) chametz [before Pesach, and the Israelite said to him: "If I have not repaid you by this and this date, acquire it from now," and he left the pledge in the gentile's home, where it remained all of Pesach], after Pesach, he may derive benefit from it. [For since the time arrived and he did not pay him, the chametz, being in the gentile's domain, did not lack "claiming," so that it is seen retroactively that at the time he pledged it with him, it was his (the gentile's)]. And if an Israelite lent a gentile on his (the gentile's) chametz — after Pesach, he may not derive benefit from it. [For it is seen retroactively that it was the Israelite's.] If debris falls upon chametz, it is considered removed, [notwithstanding which he must nullify it, lest the mound be removed on the festival and he be found to have transgressed.] R. Shimon b. Gamliel says: Whatever a dog cannot search after (is considered removed). [How much can a dog search after? (A distance of) three handbreadths.]

הָאוֹכֵל תְּרוּמַת חָמֵץ בְּפֶסַח בְּשׁוֹגֵג, מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ. בְּמֵזִיד, פָּטוּר מִתַּשְׁלוּמִים וּמִדְּמֵי עֵצִים:

If one eats terumah of chametz on Pesach unwittingly [If he were unwitting in respect to the terumah, even if he were witting in respect to the chametz], he pays the principal and a fifth, [even though it is forbidden to derive enjoyment from chametz on Pesach, and it is worth nothing. For in respect to one who eats terumah unwittingly it is written (Leviticus 22:14): "And he shall give to the Cohein the holy thing" — something which can become holy — not money, but fruit. And what is paid becomes terumah, so that it is not the monetary worth that is being paid.] (If he eats it) wittingly, [If he were witting in respect to the terumah, even if he were unwitting in respect to the chametz], he is exempt from payment and from the worth of the wood. [If it were unclean terumah, he does not pay the worth of the wood, which can be used as fuel for cooking. For if he were witting in respect to the terumah, he is like any other robber, and he pays money, relative to worth and not relative to amount. But chametz on Pesach has no worth, for benefit may not be derived from it, and it is also forbidden as fuel, so that he has caused no loss (to the Cohein).]

אֵלּוּ דְבָרִים שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בְּפֶסַח, בְּחִטִּים, בִּשְׂעוֹרִים, בְּכֻסְּמִין וּבְשִׁיפוֹן וּבְשִׁבֹּלֶת שׁוּעָל. וְיוֹצְאִין בִּדְמַאי וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ, וְהַכֹּהֲנִים בְּחַלָּה וּבִתְרוּמָה. אֲבָל לֹא בְטֶבֶל, וְלֹא בְמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וְלֹא בְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר, עֲשָׂאָן לְעַצְמוֹ, אֵין יוֹצְאִין בָּהֶן. עֲשָׂאָן לִמְכֹּר בַּשּׁוּק, יוֹצְאִין בָּהֶן:

These are the things with which one fulfills his obligation [to eat matzoth] on [the first night of] Pesach, [when he is obligated to eat matzoth, viz. (Exodus 12:18): "In the evening shall you eat matzoth"]: with wheat, with barley, with spelt, with oats, and with fox-tail oats, [but not with rice, millet, and other species, it being written (Deuteronomy 16:3): "You shall not eat chametz upon it; seven days shall you eat matzoth upon it." One fulfills his matzah obligation only with things susceptible of becoming chametz — to exclude rice, millet, and other species, which do not become chametz, but only putrefy.] And one fulfills his obligation with demai, and with ma'aser rishon whose terumah was taken, and with ma'aser sheni and hekdesh that were redeemed [The need for enumerating all of these is explained in the eighteenth chapter of Shabbath], and Cohanim (fulfill their obligation) with challah and with terumah. [(If this were not stated) I might have thought that matzah which is fit for all men is required, but challah and terumah are not fit for non-priests. We are, therefore, apprised otherwise.] The challoth of the todah (the thanksgiving offering) and the wafers of the Nazirite's offering — If one made them for himself, [even though they are bona fide matzah], he does not fulfill his obligation with them, [it being written (Exodus 12:17): "And you shall watch the matzoth" — matzah which is watched for the sake of matzah; to exclude these, which are not watched for the sake of matzah, but for the sake of the offering.]; if he made them to sell them in the marketplace, he fulfills his obligation with them. [For with whatever is to be sold in the marketplace, he says to himself: "If I sell them, fine; if not, I will eat them as matzah of mitzvah."]

וְאֵלּוּ יְרָקוֹת שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בְּפֶסַח, בַּחֲזֶרֶת וּבְעֻלָשִׁין וּבְתַמְכָא וּבְחַרְחֲבִינָה וּבְמָרוֹר. יוֹצְאִין בָּהֶן בֵּין לַחִין בֵּין יְבֵשִׁין, אֲבָל לֹא כְבוּשִׁין וְלֹא שְׁלוּקִין וְלֹא מְבֻשָּׁלִין. וּמִצְטָרְפִין לְכַזָּיִת. וְיוֹצְאִין בַּקֶּלַח שֶׁלָּהֶן, וּבִדְמַאי, וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ:

And these are the greens with which one fulfills his obligation (to eat maror - bitter herbs) on Pesach: with chazereth (lettuce), with endives, with tamcha [bast which grows around the palm tree], with charchavina (palm ivy), and with maror (bitter herb) [a kind of coriander which is especially bitter]. One fulfils his obligation with them whether they are wet or dry [specifically with their stalk, as stated below. But with leaves, (he fulfills his obligation) only with wet ones, but not with dry ones.] But they may not be preserved (in vinegar), and they may not be boiled to a pulp, and they may not be cooked. And they combine to an olive-size [for the fulfillment of the maror obligation. The same is true of the five species of grain. They combine to an olive-size for the fulfillment of the matzah obligation. Both are being referred to.] And one fulfills his obligation with their stalks, and with demai, and with ma'aser rishon whose terumah was taken, and with ma'aser sheni and hekdesh which were redeemed.

אֵין שׁוֹרִין אֶת הַמֻּרְסָן לַתַּרְנְגוֹלִים, אֲבָל חוֹלְטִין. הָאִשָּׁה לֹא תִשְׁרֶה אֶת הַמֻּרְסָן שֶׁתּוֹלִיךְ בְּיָדָהּ לַמֶּרְחָץ, אֲבָל שָׁפָה הִיא בִּבְשָׂרָהּ יָבֵשׁ. לֹא יִלְעֹס אָדָם חִטִּין וְיַנִּיחַ עַל מַכָּתוֹ בְּפֶסַח, מִפְּנֵי שֶׁהֵן מַחֲמִיצוֹת:

It is forbidden to soak morsan (coarse bran) for chickens (on Pesach) [in cold water, and it goes without saying, in lukewarm water], but it may be stirred [in boiling water. For so long as the water is boiling, it cannot become chametz. And nowadays, even stirring with hot water is related to as forbidden.] A woman may not soak the morsan that she takes with her to the bath-house [to rub her flesh with, for it becomes chametz through soaking], but she may rub it dry on her flesh [even though her flesh is moist with water]. One may not chew wheat grain and place it on his sore on Pesach because it becomes chametz thereby.

אֵין נוֹתְנִין קֶמַח לְתוֹךְ הַחֲרֹסֶת אוֹ לְתוֹךְ הַחַרְדָּל, וְאִם נָתַן, יֹאכַל מִיָּד, וְרַבִּי מֵאִיר אוֹסֵר. אֵין מְבַשְּׁלִין אֶת הַפֶּסַח לֹא בְמַשְׁקִין וְלֹא בְמֵי פֵרוֹת, אֲבָל סָכִין וּמַטְבִּילִין אוֹתוֹ בָהֶן. מֵי תַשְׁמִישׁוֹ שֶׁל נַחְתּוֹם, יִשָּׁפְכוּ, מִפְּנֵי שֶׁהֵן מַחֲמִיצִין:

Flour is not to be put into charoseth [something containing vinegar and water, into which meat is dipped] or into mustard. And if one put it [into mustard], he must eat it immediately. [For mustard is sharp and it does not become chametz very quickly as it does in charoseth. But with charoseth, the first tanna concurs with R. Meir that it is forbidden.] R. Meir forbids it [even if he puts it into mustard, holding that it becomes chametz in mustard immediately, as in charoseth. The halachah is not in accordance with R. Meir. The Pesach (i.e., the meat of the Pesach offering) is not to be cooked, [it being written (Exodus 12:9): "…and cooked, cooked" — in any way], neither in liquids nor in fruit juices. But it may be anointed and dipped in them [after being roasted, and we do not say that its taste is thereby neutralized. Or else, even before it is roasted, it is permitted to anoint the Pesach with fruit juice. For thus was it taught (7:3): "If they anointed it with oil of terumah, if they were a company of Cohanim, they may eat it."] The water used by the baker [to cool his hands in when he forms the matzoth] should be spilled [down an incline, so that it not collect in one place] because it (thereby) becomes chametz.