Pesachim 3

אֵלּוּ עוֹבְרִין בְּפֶסַח, כֻּתָּח הַבַּבְלִי, וְשֵׁכָר הַמָּדִי, וְחֹמֶץ הָאֲדוֹמִי, וְזֵתוֹם הַמִּצְרִי, וְזוֹמָן שֶׁל צַבָּעִים, וַעֲמִילָן שֶׁל טַבָּחִים, וְקוֹלָן שֶׁל סוֹפְרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף תַּכְשִׁיטֵי נָשִׁים. זֶה הַכְּלָל, כָּל שֶׁהוּא מִמִּין דָּגָן, הֲרֵי זֶה עוֹבֵר בְּפֶסַח. הֲרֵי אֵלּוּ בְאַזְהָרָה, וְאֵין בָּהֶן מִשּׁוּם כָּרֵת:

These are to be removed ["from the world"] on Pesach [For even though one does not transgress bal yeraeh because of them, the rabbis ordained that they be removed. As stated below (3:5): "Siur (partially fermented dough) must be burned, even though one who eats it is not liable."], kutach habavli [made from mouldy bread and milk, in which they would dip food], shechar hamadi [beer that they would make in Madai from wheat or barley soaked in water ], chometz ha'adomi [ vinegar made in Edom, from barley placed in wine and left there until it fermented], zitom hamitzri [one-third barley, one-third wild saffron, one-third salt, made for healing purposes. Up to this point (there have been enumerated) varieties of chametz which are fit for eating in ta'aroveth (admixture). From this point on, hardened chametz in itself ], the zoma of dyers [water into which bran-flour is placed and which the dyers use in their work], the amil of cooks [a loaf made from the flour of grain less than one-third matured, used for covering pots to absorb vapors], and the kolan of scribes [mill-ground kneaded with water and used by scribes for gluing their papers]. R. Eliezer says: Also the adornments of women (tachshitei nashim). [R. Eliezer is hereby adding (to the categories). For the first tanna enumerates only absolute grain chametz in admixture or hardened chametz in itself. And R. Eliezer adds even tachshitei nashim, which is hardened chametz in admixture with other ingredients. The gemara asks: "Tachshitei nashim"? (i.e., What do adornments have to do with chametz? And it answers:) "Say, rather: 'tifulei nashim,'" the meal that women apply (tofloth) to their skin with other herbs to remove hair or to whiten and smooth the skin. The halachah is not in accordance with R. Eliezer.] This is the rule: Whatever is of a variety of grain must be removed on Pesach, [if it is one of the five varieties mixed with water. For if there is no water, but only fruit juice, the ruling is that fruit juice dos not produce chametz.], they are subsumed in the exhortation [i.e., if one eats them he transgresses a negative commandment], and they are not subject to kareth. [For only complete chametz is subject to kareth and not an admixture. But he receives stripes if he eats an olive-size of chametz in an admixture in the amount of time it takes to eat a p'ras (half a loaf) and if he does not, he does not receive stripes by Torah law. However, a prohibition does obtain, any amount of an admixture of chametz on Pesach being forbidden.]

בָּצֵק שֶׁבְּסִדְקֵי עֲרֵבָה, אִם יֵשׁ כַּזַּיִת בְּמָקוֹם אֶחָד, חַיָּב לְבַעֵר. וְאִם לֹא, בָּטֵל בְּמִעוּטוֹ. וְכֵן לְעִנְיַן הַטֻּמְאָה, אִם מַקְפִּיד עָלָיו, חוֹצֵץ. וְאִם רוֹצֶה בְקִיּוּמוֹ, הֲרֵי הוּא כָעֲרֵבָה. בָּצֵק הַחֵרֵשׁ, אִם יֵשׁ כַּיּוֹצֵא בוֹ שֶׁהֶחֱמִיץ, הֲרֵי זֶה אָסוּר:

Dough in the cracks of an areivah (a kneading trough) [used to reinforce fragments and splits] — If there is an olive-size (of dough) in one spot, he must remove it. If not, it is neutralized by its smallness. [And if it is not used for reinforcement, even less than an olive-size must be removed, for he does not void it there (to the areivah), and he might decide to take it from there.] The same applies to uncleanliness (tumah). [If a sheretz touched this dough on Pesach ("whose prohibition gives it significance") — if there is an olive-size of dough, it acts as a partition against tumah (i.e., against tumah being imparted to the areivah). It is not considered as (part of) the areivah, and tumah is not transferred to it. With less than an olive-size — if he is not concerned about it, it is voided to the areivah; it is considered as if the sheretz had touched the areivah itself, and it becomes tamei.] If he is concerned about it (i.e., about its being there), it is a partition; and if he wants it there, it is like the areivah. [This is what is meant: And on the other days of the year, "when its prohibition does not give it significance," it depends not upon the size (of the dough), whether or not it is an olive-size, but upon his concern. If he is concerned about its being there and will eventually remove it from there, it is a partition against the (transference of the) tumah, whether or not it is an olive-size, and it does not confer tumah upon the areivah. And if he is not concerned about it and wishes it to remain there, even if it contains several olive-sizes, it is like part of the areivah, and when the sheretz touches the dough, it is as if it touches the areivah itself.] Batzek hacheresh ("deaf-mute" dough) [which when struck with the hand does not emit a sound, like a deaf-mute, who is called and does not answer. Another interpretation: "Batzek hacheress" ("shard dough") [which is as hard as a shard, so that it cannot be determined whether or not it has become chametz] — If there is aught like it which has become chametz, [i.e., if there is other dough which was kneaded at the same time as it was, and which has become chametz], it is forbidden, [and if there is not aught like it, then the standard (for its becoming chametz) is the amount of time it takes one to walk a mil at a normal pace, about two-fifths of an hour.]

כֵּיצַד מַפְרִישִׁין חַלָּה בְטֻמְאָה בְיוֹם טוֹב, רַבִּי אֱלִיעֶזֶר אוֹמֵר, לֹא תִקְרָא לָהּ שֵׁם עַד שֶׁתֵּאָפֶה. רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר, תַּטִּיל בְּצוֹנֵן. אָמַר רַבִּי יְהוֹשֻׁעַ, לֹא זֶה הוּא חָמֵץ שֶׁמֻּזְהָרִים עָלָיו בְּבַל יֵרָאֶה וּבְבַל יִמָּצֵא, אֶלָּא מַפְרַשְׁתָּהּ וּמַנַּחְתָּה עַד הָעֶרֶב, וְאִם הֶחֱמִיצָה, הֶחֱמִיצָה:

How is challah separated from tumah on a festival? [i.e., If the dough has become unclean, so that the challah taken from it is not fit for consumption by a Cohein, how can it be separated on the festival of Pesach? It cannot be baked on Pesach, for it is not fit for consumption. It cannot be left over to be burned at night, for it might become chametz. It is not permitted to feed it to dogs, for it is forbidden to destroy consecrated food on a festival.] R. Eliezer says: Let him not call it by name ("challah") until it is baked, [so that each (loaf) is fit for him, for from each loaf he separates a little. And after it is baked, if he wishes, he can separate the complete challah for all. For R. Eliezer holds that if one takes (loaves) from the oven and places them into a basket, they all combine for (purposes of) challah.] R. Yehudah says: Let it (the separated dough) be placed in cold water (so that it not become chametz.)] R. Yehoshua said: This is not the chametz that we are exhorted against in bal yeraeh and bal yimatzeh. [For it is not his after he calls it by name, and it is written (Exodus 13:7): "…shall not be seen unto you" — What is yours, you may not see, but you may see that of others and that of the Exalted. And this is neither yours not that of your neighbor, not yet having reached the hand of the Cohein. And R. Eliezer holds, that since if he wishes, he can ask (absolution for his dedication), it is dedication in error, therefore, not dedication, and thus, fit for him to eat and (regarded as) the chametz of an Israelite. And R. Yehoshua holds that we do not say: "Since if he wishes, etc." The halachah is in accordance with R. Eliezer.]

רַבָּן גַּמְלִיאֵל אוֹמֵר, שָׁלֹשׁ נָשִׁים לָשׁוֹת כְּאַחַת וְאוֹפוֹת בְּתַנּוּר אֶחָד, זוֹ אַחַר זוֹ. וַחֲכָמִים אוֹמְרִים, שָׁלֹשׁ נָשִׁים עוֹסְקוֹת בַּבָּצֵק, אַחַת לָשָׁה וְאַחַת עוֹרֶכֶת וְאַחַת אוֹפָה. רַבִּי עֲקִיבָא אוֹמֵר, לֹא כָל הַנָּשִׁים וְלֹא כָל הָעֵצִים וְלֹא כָל הַתַּנּוּרִים שָׁוִין. זֶה הַכְּלָל, תָּפַח, תִּלְטֹשׁ בְּצוֹנֵן:

R. Gamliel says: Three women may knead (dough) together [each enough for a full oven, and need not fear that it will become chametz, even though one must wait until two have baked], and they bake in one oven, one after the other. And the sages say: Three women occupy themselves with the dough [i.e., Not so much leniency is to be exercised as to permit them to knead at the same time, but each occupies herself with her own dough]: one [the last one] kneads, one [the middle one] forms, and one [the third one, who kneaded first,] bakes. [So that each of the three is found to be occupying herself with her dough at the same time: one kneading her dough, one forming her dough, one baking her dough.] R. Akiva says: Not all women, and not all wood, and not all stoves are the same. ] R. Akiva refers to the statement of R. Gamliel, saying that it is not advisable to do as he says, for some women are lazy and the dough will become chametz if they take too much time, and some stoves do not heat so quickly, and some wood does not burn so quickly. Rather, the view of the sages should be followed — that they should be constantly occupied with the dough; for so long as they do so, it does not become chametz. And this is the halachah.] This is the rule: If [the dough in her hands] begins to rise, she should douse [her hands] in cold water [and form it so that it cools].

שְׂאֹר, יִשָּׂרֵף, וְהָאוֹכְלוֹ פָטוּר. סָדוּק, יִשָּׂרֵף, וְהָאוֹכְלוֹ חַיָּב כָּרֵת. אֵיזֶהוּ שְׂאֹר, כְּקַרְנֵי חֲגָבִים. סָדוּק, שֶׁנִּתְעָרְבוּ סְדָקָיו זֶה בָזֶה, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה, הָאוֹכְלוֹ חַיָּב כָּרֵת. וְאֵיזֶהוּ שְׂאֹר, כָּל שֶׁהִכְסִיפוּ פָנָיו כְּאָדָם שֶׁעָמְדוּ שַׂעֲרוֹתָיו:

Siur [partially fermented dough] must be burned, and one who eats it is not liable. Sidduk [When dough becomes chametz, it develops sedakim (slits)] must be burned, and one who eats it incurs kareth. Which is "siur"? Like the horns of hoppers [a slit here, a slit there]. "Sidduk" — intersecting slits. These are the word of R. Yehudah. The sages say: One who eats either incurs kareth, ["like the horns of hoppers" also being "sidduk." ] Which is "siur" [for which one is not liable]? That [which has no slits, but] the surface of which is ashen, as one whose hair stands on end [from fright, his face turning ashen. The halachah is in accordance with the sages.]

אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מְבַעֲרִים אֶת הַכֹּל מִלִּפְנֵי הַשַּׁבָּת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בִּזְמַנָּן. רַבִּי אֶלְעָזָר בַּר צָדוֹק אוֹמֵר, תְּרוּמָה מִלִּפְנֵי הַשַּׁבָּת, וְחֻלִּין בִּזְמַנָּן:

If the fourteenth (of Nissan) falls out on Shabbath, everything is burned before Shabbath [both chullin and terumah, except for what he needs to eat on Shabbath.] These are the words of R. Meir. The sages say: (Everything is removed) in its time (i.e., on Shabbath). R. Eliezer b. Tzaddok says: Terumah (is burned) before Shabbath, [for he can feed it neither to non-priests nor to beasts, and it is not permitted to let it stay], and chullin (is removed) in its time (i.e., on Shabbath), [for he can find many eaters for it. The halachah is in accordance with R. Eliezer b. Tzaddok.]

הַהוֹלֵךְ לִשְׁחֹט אֶת פִּסְחוֹ, וְלָמוּל אֶת בְּנוֹ, וְלֶאֱכֹל סְעֻדַּת אֵרוּסִין בְּבֵית חָמִיו, וְנִזְכַּר שֶׁיֶּשׁ לוֹ חָמֵץ בְּתוֹךְ בֵּיתוֹ, אִם יָכוֹל לַחֲזֹר וּלְבַעֵר וְלַחֲזֹר לְמִצְוָתוֹ, יַחֲזֹר וִיבַעֵר. וְאִם לָאו, מְבַטְּלוֹ בְלִבּוֹ. לְהַצִּיל מִן הַנָּכְרִים, וּמִן הַנָּהָר, וּמִן הַלִּסְטִים, וּמִן הַדְּלֵקָה, וּמִן הַמַּפֹּלֶת, יְבַטֵּל בְּלִבּוֹ. וְלִשְׁבֹּת שְׁבִיתַת הָרְשׁוּת, יַחֲזֹר מִיָּד:

If one were on his way [on the fourteenth of Nissan] to slaughter his Pesach offering, or to circumcise his son, or to eat the betrothal feast in the house of his father-in-law, and he remembered that he had chametz in his house — if he can return (home) and burn it and return to his mitzvah, he should do so; if not, he should void it in his heart.] (If he were on his way) to save someone [a Jew] from a troop [pursuing him], from a flood, from robbers, from a fire, or from a cave-in, he should nullify it in his heart. (If he were on his way) to establish resting for something permitted (as opposed to something that is a mitzvah) [i.e., If he were going to await night at the (Sabbath) bound, to establish "resting" there, so that he could walk two thousand cubits from there (on the festival) for the sake of something permitted], he must return immediately. [But if he were going to establish resting for the sake of a mitzvah, e.g., to go the next day to the house of a mourner or to a house of (mitzvah) feasting, it is as if he were going to slaughter his Pesach offering.]

וְכֵן מִי שֶׁיָּצָא מִירוּשָׁלַיִם וְנִזְכַּר שֶׁיֶּשׁ בְּיָדוֹ בְּשַׂר קֹדֶשׁ, אִם עָבַר צוֹפִים, שׂוֹרְפוֹ בִמְקוֹמוֹ. וְאִם לָאו, חוֹזֵר וְשׂוֹרְפוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה. וְעַד כַּמָּה הֵן חוֹזְרִין, רַבִּי מֵאִיר אוֹמֵר, זֶה וָזֶה בְכַבֵּיצָה. רַבִּי יְהוּדָה אוֹמֵר, זֶה וָזֶה בְכַזָּיִת. וַחֲכָמִים אוֹמְרִים, בְּשַׂר קֹדֶשׁ בְּכַזַּיִת, וְחָמֵץ בְּכַבֵּיצָה:

Similarly, if one had left Jerusalem, and he remembered that he had with him consecrated flesh, [which is rendered pasul (unfit) by his leaving, the wall of Jerusalem being the (sanctioned) partition for lower-order offerings], if he had passed Tzofim [the name of a place whence the Temple can be seen], he burns it in his place, [and he is not constrained to return]; if not, he returns and burns it before the Temple with wood from the (altar) wood-pile, [it being written (Leviticus 6:23): "…in the holy place. It shall not be eaten; it shall be burned with fire" — In the place of its eating is its burning.] And for what quantity [of remembered chametz or consecrated flesh] does he return? R. Meir says: For either, the size of an egg. [But if less — if chametz, he voids it in his heart; if consecrated flesh, he burns it in his place. R. Meir holds that "its returning (i.e., the necessity of returning because of it) is as its tumah" (uncleanliness). Just as the tumah of food is with the size of an egg, (food less than that size not becoming tamei), so its returning is not for less than that quantity.] R. Yehudah says: For either, the size of an olive. [He holds that "its returning is as its prohibition" — Just as its prohibition is with an olive-size (one being liable for the eating of an olive-size of chametz or consecrated flesh), so its returning is for an olive-size.] And the sages say: Consecrated flesh, for an olive-size; chametz, for the size of an egg. [Because of the gravity attaching to consecrated flesh, he returns even for an olive-size; but for chametz, which is chullin, he returns only for the size of an egg. The halachah is in accordance with the sages.]