Р. Иегуда сказал далее: два чалота [хамец] тоды (жертва благодарения) были пасул (непригодными для еды) [доставлены пасулом линой (проходя ночь, не будучи съеденными)], и их поместили в крыша Ицтева (Храмовый портик). [Поскольку с тех пор было три хлеба благодарения на тринадцатом Ниссана— для того, кто должен был принести todah, должен был сделать это на тринадцатом —они (те, которые не были съедены) стали пасулись линой утром четырнадцатого. Хлеб благодарения состоял из сорока халот, десять из них хамец, и тоду можно было есть (только) в один и тот же день и ночь. Но если их привезли четырнадцатого, то хамец можно было съесть только до шестого часа; и запрещается приносить жертву в день, когда время для ее употребления сокращается, потому что «жертвоприношения не приносятся в дом псул». Следовательно, тот, кто был обязан принести тоду, сделал бы это тринадцатым, не будучи в состоянии принести ее четырнадцатого (тем более, в Песах), так что они (то есть некоторые из них) стали пасул через лину на Утром четырнадцатого не было достаточно едоков. Поэтому, поскольку они были пасул, они были помещены туда (поскольку, если бы они были кашерами, они не поместили бы их туда и сознательно не сделали их пасулом). Они были помещены туда до времени удаления, и их сожгли, и они были помещены на крышу Ицтевы можно увидеть как знак.] Пока они там лежали, все люди ели (хамец). Когда один из них был удален [В начале пятого часа пришел посланник Бет-дина и удалил одного, благодаря чему все люди поняли, что пятый час наступил и] они «приостановили» (деятельность)—они не ели и не сжигали (хамец). Когда оба были удалены, все люди начали гореть (их хамец). Р. Гамлиэль говорит: Чуллин (мирская пища) едят все четыре (часы); terumah, все пять, [запрещено преднамеренно тратить освященную пищу до тех пор, пока ей разрешено ее есть], и она сгорает в начале шестого, [поскольку большинство людей могут спутать седьмое с шестым. Галаха не соответствует Р. Гамлиелю.]
Bartenura on Mishnah Pesachim
שתי חלות – of leaven.
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English Explanation of Mishnah Pesachim
Introduction
This mishnah continues to deal with the time when chametz is burned.
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Bartenura on Mishnah Pesachim
של תודה פסולות – which were invalidated for use by being kept overnight, since because there loaves of thanksgiving [offerings] on the thirteenth of Nisan, for everyone who had a thanksgiving offering to bring brought it on the thirteenth, they were invalidated for use by being kept overnight for the morning of the fourteenth. The thanksgiving loaves were forty Hallot, ten of them were leavened. And the thanksgiving offering were eaten day and night, and if they would bring them on the fourteenth, the ones of Hametz would not be eaten other than until the sixth hour, for it is forbidden to bring a sacrifice on the day when the time for their being eaten would be reduced, for one does not wittingly cause bring holy things (i.e., sacred meat) to a place where the unfit things are burnt (see Mishnah Zevahim, Chapter 8, Mishnah 3). Therefore, whomever had to bring a thanksgiving sacrifice would bring it on the thirteenth, but would not be able to bring it on the fourteenth and all the more so during Passover, for they would be invalidated for use by being kept overnight on the fourteenth day since for they would not be eaten so much, and because of this, invalidated ones were given there, for since they were not fit, no one would give them to invalidate them by their hands.
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English Explanation of Mishnah Pesachim
Rabbi Judah further said: two unfit loaves of thanksgiving used to lie on the roof of the [Temple] portico: as long as they lay [there] all the people would eat [chametz]. When one was removed, they would keep it in suspense, neither eating nor burning [it]. When both were removed, all the people began to burn [their chametz]. Rabbi Judah relates that in the Temple they made a sign which would let the people know until what time they could eat the chametz. They would put their two loaves of bread which were used in the thanksgiving offering (see Leviticus 7:13). They would use only loaves which were unfit for use (for instance, the time in which they could be eaten had passed), because they wouldn’t take fit loaves and leave them there to intentionally render them inedible. The rest is simple: the loaves were left there until the beginning of the fourth hour, the time until which Rabbi Judah holds one can eat chametz. When one was removed at the beginning of the fifth hour, they would cease eating their chametz, but not yet burn it. When the second was removed, they would begin to burn their chametz at the beginning of the sixth hour.
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Bartenura on Mishnah Pesachim
שמונחות – there until the time of getting rid of [the leavened products] they would be burned.
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English Explanation of Mishnah Pesachim
Rabban Gamaliel says: non-sacred chametz may be eaten the whole of the four [hours] and terumah the whole of the five [hours] and they burn [them] at the beginning of the sixth [hour]. Rabban Gamaliel presents an opinion which lies somewhere between that of Rabbi Meir and Rabbi Judah from the previous mishnah. Rabban Gamaliel agrees with Rabbi Judah that non-sacred chametz, i.e. chametz which was not terumah, can only be eaten through the fourth hour. However, he holds that terumah may be eaten through the end of the fifth hour. This is to try to prevent as much as possible the need to burn terumah, which according to halakhah should not be burnt unnecessarily. Rabban Gamaliel agrees that they burn all of the chametz in the sixth hour.
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Bartenura on Mishnah Pesachim
על גג האצטבא – that was on the Temple Mount, in order that they should see them there as a sign.
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Bartenura on Mishnah Pesachim
אחת מהן – at the beginning of the fifth hour, an agent of the Jewish court would come and take one and all the people would recognize that the time of the fifth hour had arrived and would hold them in suspense.
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Bartenura on Mishnah Pesachim
ותרומת כל חמש – for it is forbidden to lose holy meat by one’s hands all the while that one can eat them.
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Bartenura on Mishnah Pesachim
ושורפין בתחילת שש – for now it is certain that most people erred between the sixth and the seventh hour. But the Halakha is not according to Rabban Gamaliel.
