rebbi

Rebbi Abbahu in the name of Rebbi Eleazar: Rebbi Jehudah parallels Rabban Gamliel, the rabbis parallel Rebbi Eliezer, Rebbi Simeon parallels Rebbi Joshua. It was stated in the name of Rebbi Simeon: “He should bleed it even if he intends to make a blemish.” This parallels another opinion of Rebbi Joshua. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira: Explain about sancta for which he is liable following Rebbi Simeon.

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Jehudah: You shall not eat it, on the earth you shall you shall spill it like water. I did permit you its blood only for spilling. Rebbi Abba Mari the brother of Rebbi Yose said, is not about disqualified sancta written so, you shall not eat it, on the earth you shall spill it like water? Rebbi Ḥiyya bar Ada said, it was said for preparation. Just as the water prepares, so the blood shall prepare.

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Jehudah: You shall not eat it, on the earth you shall you shall spill it like water. I did permit you its blood only for spilling. Rebbi Abba Mari the brother of Rebbi Yose said, is not about disqualified sancta written so, you shall not eat it, on the earth you shall spill it like water? Rebbi Ḥiyya bar Ada said, it was said for preparation. Just as the water prepares, so the blood shall prepare.

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Jehudah: You shall not eat it, on the earth you shall you shall spill it like water. I did permit you its blood only for spilling. Rebbi Abba Mari the brother of Rebbi Yose said, is not about disqualified sancta written so, you shall not eat it, on the earth you shall spill it like water? Rebbi Ḥiyya bar Ada said, it was said for preparation. Just as the water prepares, so the blood shall prepare.

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Jehudah: You shall not eat it, on the earth you shall you shall spill it like water. I did permit you its blood only for spilling. Rebbi Abba Mari the brother of Rebbi Yose said, is not about disqualified sancta written so, you shall not eat it, on the earth you shall spill it like water? Rebbi Ḥiyya bar Ada said, it was said for preparation. Just as the water prepares, so the blood shall prepare.

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Jehudah: You shall not eat it, on the earth you shall you shall spill it like water. I did permit you its blood only for spilling. Rebbi Abba Mari the brother of Rebbi Yose said, is not about disqualified sancta written so, you shall not eat it, on the earth you shall spill it like water? Rebbi Ḥiyya bar Ada said, it was said for preparation. Just as the water prepares, so the blood shall prepare.

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Jehudah: You shall not eat it, on the earth you shall you shall spill it like water. I did permit you its blood only for spilling. Rebbi Abba Mari the brother of Rebbi Yose said, is not about disqualified sancta written so, you shall not eat it, on the earth you shall spill it like water? Rebbi Ḥiyya bar Ada said, it was said for preparation. Just as the water prepares, so the blood shall prepare.

Rebbi Abbahu in the name of Rebbi Joḥanan, both of them explain the same verse: Perfect itshall be for goodwill; any blemish shall not be on it. Rebbi Simeon explains: As long as it is for goodwill, you may not induce a blemish. If it is no longer for goodwill, you may induce a blemish. But the Sages say, even if it is all blemishes, you may not add a blemish.

Rebbi Abbahu in the name of Rebbi Joḥanan, both of them explain the same verse: Perfect itshall be for goodwill; any blemish shall not be on it. Rebbi Simeon explains: As long as it is for goodwill, you may not induce a blemish. If it is no longer for goodwill, you may induce a blemish. But the Sages say, even if it is all blemishes, you may not add a blemish.

Rebbi Abbahu in the name of Rebbi Joḥanan, both of them explain the same verse: Perfect itshall be for goodwill; any blemish shall not be on it. Rebbi Simeon explains: As long as it is for goodwill, you may not induce a blemish. If it is no longer for goodwill, you may induce a blemish. But the Sages say, even if it is all blemishes, you may not add a blemish.

MISHNAH: Any time one is permitted to eat one feeds it to domestic or wild animals or birds, or sells it to a Non-Jew, and one may have usufruct from it. If its time has passed one may not have usufruct from it, nor use it to heat an oven or a cooking stove. Rebbi Jehudah says, leavened matter may only be eliminated by burning. But the Sages say, he makes crumbs and scatters them in the wind or throws it into the Sea.

HALAKHAH: “Any time” etc. Rebbi Immi said, who is the Tanna of “any time when he is permitted to eat he is permitted to feed, when it is forbidden to the eater he is forbidden to feed”? Rebbi Meïr. But following Rebbi Jehudah, in the fifth hour even though he is forbidden to eat he is permitted to feed. Rebbi Abba objected: Did we not state, “sour dough has to be burned but one who eats it is not liable,” and did not Rav Ḥuna say in the name of Rebbi, one may feed it to the dogs? Rebbi Yose said, did we state “any leavened matter”, not “time”? Who is the Tanna of “time”, Rebbi Meïr.

HALAKHAH: “Any time” etc. Rebbi Immi said, who is the Tanna of “any time when he is permitted to eat he is permitted to feed, when it is forbidden to the eater he is forbidden to feed”? Rebbi Meïr. But following Rebbi Jehudah, in the fifth hour even though he is forbidden to eat he is permitted to feed. Rebbi Abba objected: Did we not state, “sour dough has to be burned but one who eats it is not liable,” and did not Rav Ḥuna say in the name of Rebbi, one may feed it to the dogs? Rebbi Yose said, did we state “any leavened matter”, not “time”? Who is the Tanna of “time”, Rebbi Meïr.

HALAKHAH: “Any time” etc. Rebbi Immi said, who is the Tanna of “any time when he is permitted to eat he is permitted to feed, when it is forbidden to the eater he is forbidden to feed”? Rebbi Meïr. But following Rebbi Jehudah, in the fifth hour even though he is forbidden to eat he is permitted to feed. Rebbi Abba objected: Did we not state, “sour dough has to be burned but one who eats it is not liable,” and did not Rav Ḥuna say in the name of Rebbi, one may feed it to the dogs? Rebbi Yose said, did we state “any leavened matter”, not “time”? Who is the Tanna of “time”, Rebbi Meïr.

HALAKHAH: “Any time” etc. Rebbi Immi said, who is the Tanna of “any time when he is permitted to eat he is permitted to feed, when it is forbidden to the eater he is forbidden to feed”? Rebbi Meïr. But following Rebbi Jehudah, in the fifth hour even though he is forbidden to eat he is permitted to feed. Rebbi Abba objected: Did we not state, “sour dough has to be burned but one who eats it is not liable,” and did not Rav Ḥuna say in the name of Rebbi, one may feed it to the dogs? Rebbi Yose said, did we state “any leavened matter”, not “time”? Who is the Tanna of “time”, Rebbi Meïr.

HALAKHAH: “Any time” etc. Rebbi Immi said, who is the Tanna of “any time when he is permitted to eat he is permitted to feed, when it is forbidden to the eater he is forbidden to feed”? Rebbi Meïr. But following Rebbi Jehudah, in the fifth hour even though he is forbidden to eat he is permitted to feed. Rebbi Abba objected: Did we not state, “sour dough has to be burned but one who eats it is not liable,” and did not Rav Ḥuna say in the name of Rebbi, one may feed it to the dogs? Rebbi Yose said, did we state “any leavened matter”, not “time”? Who is the Tanna of “time”, Rebbi Meïr.

HALAKHAH: “Any time” etc. Rebbi Immi said, who is the Tanna of “any time when he is permitted to eat he is permitted to feed, when it is forbidden to the eater he is forbidden to feed”? Rebbi Meïr. But following Rebbi Jehudah, in the fifth hour even though he is forbidden to eat he is permitted to feed. Rebbi Abba objected: Did we not state, “sour dough has to be burned but one who eats it is not liable,” and did not Rav Ḥuna say in the name of Rebbi, one may feed it to the dogs? Rebbi Yose said, did we state “any leavened matter”, not “time”? Who is the Tanna of “time”, Rebbi Meïr.

HALAKHAH: “Any time” etc. Rebbi Immi said, who is the Tanna of “any time when he is permitted to eat he is permitted to feed, when it is forbidden to the eater he is forbidden to feed”? Rebbi Meïr. But following Rebbi Jehudah, in the fifth hour even though he is forbidden to eat he is permitted to feed. Rebbi Abba objected: Did we not state, “sour dough has to be burned but one who eats it is not liable,” and did not Rav Ḥuna say in the name of Rebbi, one may feed it to the dogs? Rebbi Yose said, did we state “any leavened matter”, not “time”? Who is the Tanna of “time”, Rebbi Meïr.

Rebbi Bun bar Ḥiyya said before Rebbi Zeˋira: This implies that one is permitted to feed it to ownerless animals. Rebbi Jeremiah objected, did we not state “he crumbles it”? Rebbi Jeremiah was of the opinion, loaf sized. Rebbi Yose said to him, it only mentioned “he crumbles it”, that when he crumbled it it was nullified. But the following says it, leavend matter may not be eaten today, even by the dogs. This includes to forbid it for usufruct. Where do we hold? If for his own dog, the prohibition of usufruct had been stated. But we must hold for the dog [of others]. This implies that one is prohibited from feeding it to ownerless animals.

Rebbi Bun bar Ḥiyya said before Rebbi Zeˋira: This implies that one is permitted to feed it to ownerless animals. Rebbi Jeremiah objected, did we not state “he crumbles it”? Rebbi Jeremiah was of the opinion, loaf sized. Rebbi Yose said to him, it only mentioned “he crumbles it”, that when he crumbled it it was nullified. But the following says it, leavend matter may not be eaten today, even by the dogs. This includes to forbid it for usufruct. Where do we hold? If for his own dog, the prohibition of usufruct had been stated. But we must hold for the dog [of others]. This implies that one is prohibited from feeding it to ownerless animals.

Rebbi Bun bar Ḥiyya said before Rebbi Zeˋira: This implies that one is permitted to feed it to ownerless animals. Rebbi Jeremiah objected, did we not state “he crumbles it”? Rebbi Jeremiah was of the opinion, loaf sized. Rebbi Yose said to him, it only mentioned “he crumbles it”, that when he crumbled it it was nullified. But the following says it, leavend matter may not be eaten today, even by the dogs. This includes to forbid it for usufruct. Where do we hold? If for his own dog, the prohibition of usufruct had been stated. But we must hold for the dog [of others]. This implies that one is prohibited from feeding it to ownerless animals.

Rebbi Bun bar Ḥiyya said before Rebbi Zeˋira: This implies that one is permitted to feed it to ownerless animals. Rebbi Jeremiah objected, did we not state “he crumbles it”? Rebbi Jeremiah was of the opinion, loaf sized. Rebbi Yose said to him, it only mentioned “he crumbles it”, that when he crumbled it it was nullified. But the following says it, leavend matter may not be eaten today, even by the dogs. This includes to forbid it for usufruct. Where do we hold? If for his own dog, the prohibition of usufruct had been stated. But we must hold for the dog [of others]. This implies that one is prohibited from feeding it to ownerless animals.

Rebbi Bun bar Ḥiyya said before Rebbi Zeˋira: This implies that one is permitted to feed it to ownerless animals. Rebbi Jeremiah objected, did we not state “he crumbles it”? Rebbi Jeremiah was of the opinion, loaf sized. Rebbi Yose said to him, it only mentioned “he crumbles it”, that when he crumbled it it was nullified. But the following says it, leavend matter may not be eaten today, even by the dogs. This includes to forbid it for usufruct. Where do we hold? If for his own dog, the prohibition of usufruct had been stated. But we must hold for the dog [of others]. This implies that one is prohibited from feeding it to ownerless animals.

Rebbi Abbahu in the name of Rebbi Eleazar: Everywhere it is written do not eat, do not eat, it shall not be eaten, you understand a prohibition of usufruct included in the prohibition of eating unless the verse is explicit and explains to you as it did explain about limbs of a living animal and a carcass. What did it explain about limbs of a living animal? Flesh torn in the field you shall not eat; throw it to the dog. And what did it explain about a carcass? Do not eat any carcass; to the sojourner in your gates you shall give it and he may eat it, or sell to the stranger. Ḥizqiah stated a disagreement. What does one forbid to the dog?

Rebbi Abbahu in the name of Rebbi Eleazar: Everywhere it is written do not eat, do not eat, it shall not be eaten, you understand a prohibition of usufruct included in the prohibition of eating unless the verse is explicit and explains to you as it did explain about limbs of a living animal and a carcass. What did it explain about limbs of a living animal? Flesh torn in the field you shall not eat; throw it to the dog. And what did it explain about a carcass? Do not eat any carcass; to the sojourner in your gates you shall give it and he may eat it, or sell to the stranger. Ḥizqiah stated a disagreement. What does one forbid to the dog?

But is it not written: Any fat of cattle, sheep, or goats you shall not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: But fat of a carcass and fat of a torn animal may be used for any work, only it may not be eaten. But is it not written: Only the blood you may not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: You shall pour it on the ground like water. Since water is permitted for use, so blood shall be permitted for use. But is it not written: Therefore, the Children of Israel do not eat the sinew of the sciatic nerve? Rebbi Abbahu said, I explained it by the sinew of a carcass. But is it not written: Bread, parched or fresh grains you shall not eat until this very day? Rebbi Abba Mari, the brother of Rebbi Yose, said there is a difference since the verse fixed a time for it. But is it not written: Do not eat them for they are abominations? Rebbi [Mana] said, that excludes their prohibition of usufruct.

But is it not written: Any fat of cattle, sheep, or goats you shall not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: But fat of a carcass and fat of a torn animal may be used for any work, only it may not be eaten. But is it not written: Only the blood you may not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: You shall pour it on the ground like water. Since water is permitted for use, so blood shall be permitted for use. But is it not written: Therefore, the Children of Israel do not eat the sinew of the sciatic nerve? Rebbi Abbahu said, I explained it by the sinew of a carcass. But is it not written: Bread, parched or fresh grains you shall not eat until this very day? Rebbi Abba Mari, the brother of Rebbi Yose, said there is a difference since the verse fixed a time for it. But is it not written: Do not eat them for they are abominations? Rebbi [Mana] said, that excludes their prohibition of usufruct.

But is it not written: Any fat of cattle, sheep, or goats you shall not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: But fat of a carcass and fat of a torn animal may be used for any work, only it may not be eaten. But is it not written: Only the blood you may not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: You shall pour it on the ground like water. Since water is permitted for use, so blood shall be permitted for use. But is it not written: Therefore, the Children of Israel do not eat the sinew of the sciatic nerve? Rebbi Abbahu said, I explained it by the sinew of a carcass. But is it not written: Bread, parched or fresh grains you shall not eat until this very day? Rebbi Abba Mari, the brother of Rebbi Yose, said there is a difference since the verse fixed a time for it. But is it not written: Do not eat them for they are abominations? Rebbi [Mana] said, that excludes their prohibition of usufruct.

But is it not written: Any fat of cattle, sheep, or goats you shall not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: But fat of a carcass and fat of a torn animal may be used for any work, only it may not be eaten. But is it not written: Only the blood you may not eat? Do you not have to understand the prohibition of usufruct from the prohibition of eating? There is a difference, for it is written: You shall pour it on the ground like water. Since water is permitted for use, so blood shall be permitted for use. But is it not written: Therefore, the Children of Israel do not eat the sinew of the sciatic nerve? Rebbi Abbahu said, I explained it by the sinew of a carcass. But is it not written: Bread, parched or fresh grains you shall not eat until this very day? Rebbi Abba Mari, the brother of Rebbi Yose, said there is a difference since the verse fixed a time for it. But is it not written: Do not eat them for they are abominations? Rebbi [Mana] said, that excludes their prohibition of usufruct.

Rebbi Abbahu in the name of Rebbi Joḥanan: He who makes a wound dressing from a stoned ox or from leftover sour matter after Passover cannot be whipped since its prohibition is not clear. For vineyard kilaim he is whipped since Rebbi Ḥanina said: Lest it be sanctified, lest fire should be kindled. For ˋorlah it is problematic. A prescriptive commandment to removal is written, a prohibition to eat is written, [“do not eat”], a prohibition to remove it is not written.

Rebbi Abbahu in the name of Rebbi Joḥanan: He who makes a wound dressing from a stoned ox or from leftover sour matter after Passover cannot be whipped since its prohibition is not clear. For vineyard kilaim he is whipped since Rebbi Ḥanina said: Lest it be sanctified, lest fire should be kindled. For ˋorlah it is problematic. A prescriptive commandment to removal is written, a prohibition to eat is written, [“do not eat”], a prohibition to remove it is not written.

Rebbi Abbahu in the name of Rebbi Joḥanan: He who makes a wound dressing from a stoned ox or from leftover sour matter after Passover cannot be whipped since its prohibition is not clear. For vineyard kilaim he is whipped since Rebbi Ḥanina said: Lest it be sanctified, lest fire should be kindled. For ˋorlah it is problematic. A prescriptive commandment to removal is written, a prohibition to eat is written, [“do not eat”], a prohibition to remove it is not written.

In a baraita one disagrees with Rebbi Joḥanan: What does one understand from what has been said: the ox shall certainly be stoned? Do we not know that its meat is forbidden as food? Then why does the verse say, its meat shall not be eaten? To tell you that just as it is forbidden as food so it is forbidden for usufruct. What does Rebbi Joḥanan do with this? He explained it if the owners slaughtered it before sentence was pronounced.

In a baraita one disagrees with Rebbi Joḥanan: What does one understand from what has been said: the ox shall certainly be stoned? Do we not know that its meat is forbidden as food? Then why does the verse say, its meat shall not be eaten? To tell you that just as it is forbidden as food so it is forbidden for usufruct. What does Rebbi Joḥanan do with this? He explained it if the owners slaughtered it before sentence was pronounced.

Rebbi Zeˋira asked before Rebbi Abbahu: Here you say so, there you say so? He said to him, here in the name of Rebbi Eleazar, there in the name of Rebbi Joḥanan.

Rebbi Zeˋira asked before Rebbi Abbahu: Here you say so, there you say so? He said to him, here in the name of Rebbi Eleazar, there in the name of Rebbi Joḥanan.

Rebbi Zeˋira asked before Rebbi Abbahu: Here you say so, there you say so? He said to him, here in the name of Rebbi Eleazar, there in the name of Rebbi Joḥanan.

Rebbi Zeˋira asked before Rebbi Abbahu: Here you say so, there you say so? He said to him, here in the name of Rebbi Eleazar, there in the name of Rebbi Joḥanan.

The rabbis of Caesarea, Rabbi Abbahu in the name of Rebbi Joḥanan: Nowhere do you understand a prohibition of usufruct included in the prohibition of eating if it is written do not eat, do not eat. It may not be eaten (f.). it may not be eaten (m.), you understand a prohibition of usufruct included in the prohibition of eating. The paradigm for all cases is: Any purification offering of whose blood was brought into the Tent of Meeting to purify the sanctuary shall not be eaten, in fire it shall be burned. Ḥizqiah stated support for Rebbi Joḥanan: If one understands what has been said: Any fat of cattle, sheep, or goats you shall not eat, why has it been said: but fat of a carcass and fat of a torn animal may be used for any work? Even for the work of Heaven. If one understands what has been said: But the blood you shall not eat, why has it been said,you shall pour it on the ground like water? As water prepares, so blood prepares. If one understands what has been said: Do not eat any carcass; why has it been said, to the sojourner in your gates you shall give it and he may eat it? It serves to tell you that the resident sojourner may eat carcass meat. If one understands what has been said: Flesh torn in the field you shall not eat, why does the verse say, throw it to the dog? This you throw to the dog but you do not throw profane meat slaughtered in the Temple precinct.

The rabbis of Caesarea, Rabbi Abbahu in the name of Rebbi Joḥanan: Nowhere do you understand a prohibition of usufruct included in the prohibition of eating if it is written do not eat, do not eat. It may not be eaten (f.). it may not be eaten (m.), you understand a prohibition of usufruct included in the prohibition of eating. The paradigm for all cases is: Any purification offering of whose blood was brought into the Tent of Meeting to purify the sanctuary shall not be eaten, in fire it shall be burned. Ḥizqiah stated support for Rebbi Joḥanan: If one understands what has been said: Any fat of cattle, sheep, or goats you shall not eat, why has it been said: but fat of a carcass and fat of a torn animal may be used for any work? Even for the work of Heaven. If one understands what has been said: But the blood you shall not eat, why has it been said,you shall pour it on the ground like water? As water prepares, so blood prepares. If one understands what has been said: Do not eat any carcass; why has it been said, to the sojourner in your gates you shall give it and he may eat it? It serves to tell you that the resident sojourner may eat carcass meat. If one understands what has been said: Flesh torn in the field you shall not eat, why does the verse say, throw it to the dog? This you throw to the dog but you do not throw profane meat slaughtered in the Temple precinct.

A baraita supports both of them. The baraita supports Rebbi Eleazar. Sour bread shall not be eaten, to make the feeder equal to the eater. And you say for this, or is it only to forbid its usufruct? Since it says: You shall not eat sour bread with it, we learned that usufruct is forbidden. Therefore, why does the verse say, sour bread shall not be eaten? To make the feeder equal to the eater, the words of Rebbi Josia. Rebbi Isaac says, this is unnecessary. Since for crawling things, a minor prohibition, He made the feeder equal to the eater; regarding sour bread which is a major prohibition it should only be logical that we consider the feeder to be equal to the eater. Therefore, why does the verse say, sour bread shall not be eaten? The verse serves only to forbid its usufruct. Since it is written, sour bread shall not be eaten, therefore from you shall not eat one cannot infer anything. This supports Rebbi Joḥanan .

A baraita supports both of them. The baraita supports Rebbi Eleazar. Sour bread shall not be eaten, to make the feeder equal to the eater. And you say for this, or is it only to forbid its usufruct? Since it says: You shall not eat sour bread with it, we learned that usufruct is forbidden. Therefore, why does the verse say, sour bread shall not be eaten? To make the feeder equal to the eater, the words of Rebbi Josia. Rebbi Isaac says, this is unnecessary. Since for crawling things, a minor prohibition, He made the feeder equal to the eater; regarding sour bread which is a major prohibition it should only be logical that we consider the feeder to be equal to the eater. Therefore, why does the verse say, sour bread shall not be eaten? The verse serves only to forbid its usufruct. Since it is written, sour bread shall not be eaten, therefore from you shall not eat one cannot infer anything. This supports Rebbi Joḥanan .

A baraita supports both of them. The baraita supports Rebbi Eleazar. Sour bread shall not be eaten, to make the feeder equal to the eater. And you say for this, or is it only to forbid its usufruct? Since it says: You shall not eat sour bread with it, we learned that usufruct is forbidden. Therefore, why does the verse say, sour bread shall not be eaten? To make the feeder equal to the eater, the words of Rebbi Josia. Rebbi Isaac says, this is unnecessary. Since for crawling things, a minor prohibition, He made the feeder equal to the eater; regarding sour bread which is a major prohibition it should only be logical that we consider the feeder to be equal to the eater. Therefore, why does the verse say, sour bread shall not be eaten? The verse serves only to forbid its usufruct. Since it is written, sour bread shall not be eaten, therefore from you shall not eat one cannot infer anything. This supports Rebbi Joḥanan .

A baraita supports both of them. The baraita supports Rebbi Eleazar. Sour bread shall not be eaten, to make the feeder equal to the eater. And you say for this, or is it only to forbid its usufruct? Since it says: You shall not eat sour bread with it, we learned that usufruct is forbidden. Therefore, why does the verse say, sour bread shall not be eaten? To make the feeder equal to the eater, the words of Rebbi Josia. Rebbi Isaac says, this is unnecessary. Since for crawling things, a minor prohibition, He made the feeder equal to the eater; regarding sour bread which is a major prohibition it should only be logical that we consider the feeder to be equal to the eater. Therefore, why does the verse say, sour bread shall not be eaten? The verse serves only to forbid its usufruct. Since it is written, sour bread shall not be eaten, therefore from you shall not eat one cannot infer anything. This supports Rebbi Joḥanan .

It was stated: Rebbi Jehudah says, leavened matter may only be eliminated by burning. It is an argument de minore ad majus. Since piggul and leftover, which are not under an injunction not to be seen and not to be found, only may be disposed of by burning, for leavened matter which is under an injunction not to be seen and not to be found, it is only logical that it only may be disposed by burning. They told Rebbi Jehudah, any argument de minore ad majus which you argue in the beginning as a restriction but it turns out in the end to be a leniency, is no argument de minore ad majus. It would imply that if he does not find fire he could sit and not dispose of it. The Torah said, eliminate sour dough from your houses.

It was stated: Rebbi Jehudah says, leavened matter may only be eliminated by burning. It is an argument de minore ad majus. Since piggul and leftover, which are not under an injunction not to be seen and not to be found, only may be disposed of by burning, for leavened matter which is under an injunction not to be seen and not to be found, it is only logical that it only may be disposed by burning. They told Rebbi Jehudah, any argument de minore ad majus which you argue in the beginning as a restriction but it turns out in the end to be a leniency, is no argument de minore ad majus. It would imply that if he does not find fire he could sit and not dispose of it. The Torah said, eliminate sour dough from your houses.

Similarly said Rebbi Jehudah, if a woman carries seed and gives birth to a male. What does the verse imply? Since it is said, she shall be impure for seven days,and on the eighth day one shall circumcise, I understand that a live birth makes his mother impure by the impurity of birth. From where that a stillbirth makes his mother impure by the impurity of birth? Rebbi Jehudah said, I am presenting an argument de minore ad majus. Since a live birth, who does not make impure for seven days his mother, and those who come with him, [or who comes with his mother,] into a tent, the stillbirth who makes impure for seven days his mother, and those who come with him, [or who comes with his mother,] into a tent, it is only logical that he should make his mother impure by the impurity of birth. They told Rebbi Jehudah, any argument de minore ad majus which you argue in the beginning as a restriction but it turns out in the end to be a leniency is no argument de minore ad majus. As a consequence, since a live birth purifies his mother, also the stillbirth should purify his mother? Since I cannot prove it by an argument de minore ad majus, [therefore} the Torah said a male, to include the stillbirth.

Similarly said Rebbi Jehudah, if a woman carries seed and gives birth to a male. What does the verse imply? Since it is said, she shall be impure for seven days,and on the eighth day one shall circumcise, I understand that a live birth makes his mother impure by the impurity of birth. From where that a stillbirth makes his mother impure by the impurity of birth? Rebbi Jehudah said, I am presenting an argument de minore ad majus. Since a live birth, who does not make impure for seven days his mother, and those who come with him, [or who comes with his mother,] into a tent, the stillbirth who makes impure for seven days his mother, and those who come with him, [or who comes with his mother,] into a tent, it is only logical that he should make his mother impure by the impurity of birth. They told Rebbi Jehudah, any argument de minore ad majus which you argue in the beginning as a restriction but it turns out in the end to be a leniency is no argument de minore ad majus. As a consequence, since a live birth purifies his mother, also the stillbirth should purify his mother? Since I cannot prove it by an argument de minore ad majus, [therefore} the Torah said a male, to include the stillbirth.

Similarly said Rebbi Jehudah, if a woman carries seed and gives birth to a male. What does the verse imply? Since it is said, she shall be impure for seven days,and on the eighth day one shall circumcise, I understand that a live birth makes his mother impure by the impurity of birth. From where that a stillbirth makes his mother impure by the impurity of birth? Rebbi Jehudah said, I am presenting an argument de minore ad majus. Since a live birth, who does not make impure for seven days his mother, and those who come with him, [or who comes with his mother,] into a tent, the stillbirth who makes impure for seven days his mother, and those who come with him, [or who comes with his mother,] into a tent, it is only logical that he should make his mother impure by the impurity of birth. They told Rebbi Jehudah, any argument de minore ad majus which you argue in the beginning as a restriction but it turns out in the end to be a leniency is no argument de minore ad majus. As a consequence, since a live birth purifies his mother, also the stillbirth should purify his mother? Since I cannot prove it by an argument de minore ad majus, [therefore} the Torah said a male, to include the stillbirth.

Similarly said Rebbi Jehudah, “you should dwell in huts,” a hut made of anything. For Rebbi Jehudah was saying, it is an argument de minore ad majus that the hut should come only from the Four Kinds. Since the lulav which is not used in nights as in days may come only from the Four Kinds, it is only logical that a hut which is used by nights as well as by days should come only from the Four Kinds. They told Rebbi Jehudah, any argument de minore ad majus which you argue in the beginning as a restriction but it turns out in the end to be a leniency is no argument de minore ad majus. As a consequence, if he did not find of the Four Kinds, should he sit without a hut? But the Torah said, “you should dwell in huts,” a hut made of anything. [And so Ezra said, they informed and did proclaim in all cities and in Jerusalem, go to the mountain, etc.]

Similarly said Rebbi Jehudah, “you should dwell in huts,” a hut made of anything. For Rebbi Jehudah was saying, it is an argument de minore ad majus that the hut should come only from the Four Kinds. Since the lulav which is not used in nights as in days may come only from the Four Kinds, it is only logical that a hut which is used by nights as well as by days should come only from the Four Kinds. They told Rebbi Jehudah, any argument de minore ad majus which you argue in the beginning as a restriction but it turns out in the end to be a leniency is no argument de minore ad majus. As a consequence, if he did not find of the Four Kinds, should he sit without a hut? But the Torah said, “you should dwell in huts,” a hut made of anything. [And so Ezra said, they informed and did proclaim in all cities and in Jerusalem, go to the mountain, etc.]

Similarly said Rebbi Jehudah, “you should dwell in huts,” a hut made of anything. For Rebbi Jehudah was saying, it is an argument de minore ad majus that the hut should come only from the Four Kinds. Since the lulav which is not used in nights as in days may come only from the Four Kinds, it is only logical that a hut which is used by nights as well as by days should come only from the Four Kinds. They told Rebbi Jehudah, any argument de minore ad majus which you argue in the beginning as a restriction but it turns out in the end to be a leniency is no argument de minore ad majus. As a consequence, if he did not find of the Four Kinds, should he sit without a hut? But the Torah said, “you should dwell in huts,” a hut made of anything. [And so Ezra said, they informed and did proclaim in all cities and in Jerusalem, go to the mountain, etc.]

Rebbi Jehudah came back and presented another argument: Leavened matter is forbidden as food and leftover is forbidden as food. Since the latter is to be burned, the former is to be burned. They told him, carcass meat disproves since it is forbidden as food and is not to be burned. He said to them, leavened matter is forbidden as food and for usufruct and leftover is forbidden as food and for usufruct; carcass meat does not disprove since it is not forbidden for usufruct. They told him, the stoned ox disproves which is forbidden as food and for usufruct and is not to be burned. He said to them, leavened matter is forbidden as food, and for usufruct, and makes liable for extirpation, [and leftover is forbidden as food, and for usufruct, and makes liable for extirpation]; the stoned ox does not disprove since it does not make liable for extirpation. They told him, the fat of the stoned ox disproves which is forbidden as food, and for usufruct, and makes liable for extirpation, and is not to be burned. He said to them, leavened matter is forbidden as food, and for usufruct, and makes liable for extirpation, and is dependent on time, and leftover is forbidden as food, and for usufruct, and makes liable for extirpation, and is dependent on time; the fat of the stoned ox does not disprove since it does not depend on time. They told him, a suspended sacrifice following your opinion does disprove since it is forbidden as food, and for usufruct, and makes liable for extirpation, and is dependent on time, [but is not to be burned]. Rebbi Jehudah remained silent.

Rebbi Jehudah came back and presented another argument: Leavened matter is forbidden as food and leftover is forbidden as food. Since the latter is to be burned, the former is to be burned. They told him, carcass meat disproves since it is forbidden as food and is not to be burned. He said to them, leavened matter is forbidden as food and for usufruct and leftover is forbidden as food and for usufruct; carcass meat does not disprove since it is not forbidden for usufruct. They told him, the stoned ox disproves which is forbidden as food and for usufruct and is not to be burned. He said to them, leavened matter is forbidden as food, and for usufruct, and makes liable for extirpation, [and leftover is forbidden as food, and for usufruct, and makes liable for extirpation]; the stoned ox does not disprove since it does not make liable for extirpation. They told him, the fat of the stoned ox disproves which is forbidden as food, and for usufruct, and makes liable for extirpation, and is not to be burned. He said to them, leavened matter is forbidden as food, and for usufruct, and makes liable for extirpation, and is dependent on time, and leftover is forbidden as food, and for usufruct, and makes liable for extirpation, and is dependent on time; the fat of the stoned ox does not disprove since it does not depend on time. They told him, a suspended sacrifice following your opinion does disprove since it is forbidden as food, and for usufruct, and makes liable for extirpation, and is dependent on time, [but is not to be burned]. Rebbi Jehudah remained silent.

It was stated: Before the time of its elimination you eliminate it in any way you wish; at the time of its elimination you eliminate it by burning. This follows Rebbi Jehudah. There are Tannaim who state, before the time of its elimination you eliminate it by burning; at the time of its elimination you eliminate it in any way you wish. This follows the rabbis. Rebbi says, remove sour dough from your houses, anything which may not be seen nor found. How is this? By burning. Rebbi Jeremiah asked, if the firstling of a donkey killed, what is the form of his execution? By breaking the neck or by stoning? Rebbi Benjamin bar Levi asked about leftover flat-bread from a thanksgiving sacrifice, should we say that if they were left before the time ofelimination you may eliminate it in any way you wish; at the time of its elimination you have to eliminate it by burning?

It was stated: Before the time of its elimination you eliminate it in any way you wish; at the time of its elimination you eliminate it by burning. This follows Rebbi Jehudah. There are Tannaim who state, before the time of its elimination you eliminate it by burning; at the time of its elimination you eliminate it in any way you wish. This follows the rabbis. Rebbi says, remove sour dough from your houses, anything which may not be seen nor found. How is this? By burning. Rebbi Jeremiah asked, if the firstling of a donkey killed, what is the form of his execution? By breaking the neck or by stoning? Rebbi Benjamin bar Levi asked about leftover flat-bread from a thanksgiving sacrifice, should we say that if they were left before the time ofelimination you may eliminate it in any way you wish; at the time of its elimination you have to eliminate it by burning?

It was stated: Before the time of its elimination you eliminate it in any way you wish; at the time of its elimination you eliminate it by burning. This follows Rebbi Jehudah. There are Tannaim who state, before the time of its elimination you eliminate it by burning; at the time of its elimination you eliminate it in any way you wish. This follows the rabbis. Rebbi says, remove sour dough from your houses, anything which may not be seen nor found. How is this? By burning. Rebbi Jeremiah asked, if the firstling of a donkey killed, what is the form of his execution? By breaking the neck or by stoning? Rebbi Benjamin bar Levi asked about leftover flat-bread from a thanksgiving sacrifice, should we say that if they were left before the time ofelimination you may eliminate it in any way you wish; at the time of its elimination you have to eliminate it by burning?

It was stated: Before the time of its elimination you eliminate it in any way you wish; at the time of its elimination you eliminate it by burning. This follows Rebbi Jehudah. There are Tannaim who state, before the time of its elimination you eliminate it by burning; at the time of its elimination you eliminate it in any way you wish. This follows the rabbis. Rebbi says, remove sour dough from your houses, anything which may not be seen nor found. How is this? By burning. Rebbi Jeremiah asked, if the firstling of a donkey killed, what is the form of his execution? By breaking the neck or by stoning? Rebbi Benjamin bar Levi asked about leftover flat-bread from a thanksgiving sacrifice, should we say that if they were left before the time ofelimination you may eliminate it in any way you wish; at the time of its elimination you have to eliminate it by burning?

What is it during Passover? Rebbi Jeremiah said, it is permitted. Rebbi Yose said, it is forbidden. Rebbi Yose objected: but was it not stated: An Israel may not lease his animal to a Gentile to use it to transport leavened matter? He explains it, if he comes with him. But was it not stated: An Israel may not lease his ship to a Gentile to use it to transport leavened matter? He explains it, if he comes with him. But was it not stated: An Israel may not lease his house to a Gentile to store leavened matter in it. Can you say, if he dwells with him?

What is it during Passover? Rebbi Jeremiah said, it is permitted. Rebbi Yose said, it is forbidden. Rebbi Yose objected: but was it not stated: An Israel may not lease his animal to a Gentile to use it to transport leavened matter? He explains it, if he comes with him. But was it not stated: An Israel may not lease his ship to a Gentile to use it to transport leavened matter? He explains it, if he comes with him. But was it not stated: An Israel may not lease his house to a Gentile to store leavened matter in it. Can you say, if he dwells with him?

What is it during Passover? Rebbi Jeremiah said, it is permitted. Rebbi Yose said, it is forbidden. Rebbi Yose objected: but was it not stated: An Israel may not lease his animal to a Gentile to use it to transport leavened matter? He explains it, if he comes with him. But was it not stated: An Israel may not lease his ship to a Gentile to use it to transport leavened matter? He explains it, if he comes with him. But was it not stated: An Israel may not lease his house to a Gentile to store leavened matter in it. Can you say, if he dwells with him?

Rav said, he who affixes leavened matter to his house has to eliminate. It was stated: Rebbi Simeon ben Eleazar said, if one turns dough into a clump, it is nullified He explains it, either that one disagrees with Rebbi Simeon ben Eleazar or that this clump is repugnant.

Rav said, he who affixes leavened matter to his house has to eliminate. It was stated: Rebbi Simeon ben Eleazar said, if one turns dough into a clump, it is nullified He explains it, either that one disagrees with Rebbi Simeon ben Eleazar or that this clump is repugnant.

If somebody rents out his house to another, as long as this one does not enter into it, the lessor has to eliminate; after this one entered into it, the lessee has to eliminate. Rebbi Simeon said, when? If he handed him the key, but as long as he did not hand him the key, he does not have to eliminate.

Rebbi Jehudah bar Pazi said, I asked: What if he handed him the key? Rebbi Zachariah the son-in-law of Rebbi Levi said, this is the disagreement between Rebbi Simeon and the Sages, as we have stated there: “If somebody hands over his key to a vulgar person, the house remains pure since he only entrusted him with safekeeping the key.” It was stated: Rebbi Simeon declares it impure.

Rebbi Jehudah bar Pazi said, I asked: What if he handed him the key? Rebbi Zachariah the son-in-law of Rebbi Levi said, this is the disagreement between Rebbi Simeon and the Sages, as we have stated there: “If somebody hands over his key to a vulgar person, the house remains pure since he only entrusted him with safekeeping the key.” It was stated: Rebbi Simeon declares it impure.

Rebbi Jehudah bar Pazi said, I asked: What if he handed him the key? Rebbi Zachariah the son-in-law of Rebbi Levi said, this is the disagreement between Rebbi Simeon and the Sages, as we have stated there: “If somebody hands over his key to a vulgar person, the house remains pure since he only entrusted him with safekeeping the key.” It was stated: Rebbi Simeon declares it impure.

Rebbi Jehudah bar Pazi said, I asked: What if he handed him the key? Rebbi Zachariah the son-in-law of Rebbi Levi said, this is the disagreement between Rebbi Simeon and the Sages, as we have stated there: “If somebody hands over his key to a vulgar person, the house remains pure since he only entrusted him with safekeeping the key.” It was stated: Rebbi Simeon declares it impure.

Rebbi Jehudah bar Pazi said, I asked: What if he handed him the key? Rebbi Zachariah the son-in-law of Rebbi Levi said, this is the disagreement between Rebbi Simeon and the Sages, as we have stated there: “If somebody hands over his key to a vulgar person, the house remains pure since he only entrusted him with safekeeping the key.” It was stated: Rebbi Simeon declares it impure.

“If a Gentile comes to a Jew with leavened matter in his hand, one does not need to eliminate. If he deposited with him, he has to eliminate. If he gave him a separate room he does not need to eliminate.” If he did not eliminate, what is its status after Passover? Rebbi Jonah said, it is permitted; Rebbi Yose said, it is forbidden. Rebbi Yose said, it is the Gentile’s leavened matter [but] the Jew acted wrongly and did not eliminate.

“If a Gentile comes to a Jew with leavened matter in his hand, one does not need to eliminate. If he deposited with him, he has to eliminate. If he gave him a separate room he does not need to eliminate.” If he did not eliminate, what is its status after Passover? Rebbi Jonah said, it is permitted; Rebbi Yose said, it is forbidden. Rebbi Yose said, it is the Gentile’s leavened matter [but] the Jew acted wrongly and did not eliminate.

“If a Gentile comes to a Jew with leavened matter in his hand, one does not need to eliminate. If he deposited with him, he has to eliminate. If he gave him a separate room he does not need to eliminate.” If he did not eliminate, what is its status after Passover? Rebbi Jonah said, it is permitted; Rebbi Yose said, it is forbidden. Rebbi Yose said, it is the Gentile’s leavened matter [but] the Jew acted wrongly and did not eliminate.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

Who is the Tanna of it should not be seen in your possession? Rebbi Jehudah, as it was stated: He who eats leavened matter after the sixth hour, as well as leavened matter which was in existence during Passover violates a biblical prohibition but there is no extirpation, the words of Rebbi Jehudah. Rebbi Simeon says, anything for which there is no extirpation there is no biblical prohibition. Rebbi Simeon agrees about the prohibition that it is prohibited. What is its prohibition? Rebbi Jeremiah said, its prohibition is a word of the Torah. Rebbi Jonah and Rebbi Yose both say, its prohibition is from their words. What is Rebbi Jehudah’s reason? No leavened matter may be eaten, today. Where do we hold? If during the holiday, it already is written, you may not eat leavened matter with it. But if it does not refer to the time during the holiday, transfer it to the time after the holiday. How does Rebbi Simeon explain Rebbi Jehudah’s reason, no leavened matter may be eaten, today? Rebbi Abun bar Ḥiyya said, he will explain if following Rebbi Yose the Galilean, as it was stated: Rebbi Yose the Galilean says, I am saying that in Egypt the Passover was only one day as it was said, no leavened matter may be eaten, today.

It should not be seen in your possession. There are Tannaim who state, it should not be seen in your possession, yours you may not see, [but] you may see Heaven’s. There are Tannaim who state, not even Heaven’s. He who said, yours you may not see, you may see Heaven’s, if its dedication precedes its elimination. He who said, not even Heaven’s, if its dedication is after its elimination. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira: Explain it about sancta for which he is responsible in case of alienation following Rebbi Simeon.

It should not be seen in your possession. There are Tannaim who state, it should not be seen in your possession, yours you may not see, [but] you may see Heaven’s. There are Tannaim who state, not even Heaven’s. He who said, yours you may not see, you may see Heaven’s, if its dedication precedes its elimination. He who said, not even Heaven’s, if its dedication is after its elimination. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira: Explain it about sancta for which he is responsible in case of alienation following Rebbi Simeon.

It should not be seen in your possession. There are Tannaim who state, it should not be seen in your possession, yours you may not see, [but] you may see Heaven’s. There are Tannaim who state, not even Heaven’s. He who said, yours you may not see, you may see Heaven’s, if its dedication precedes its elimination. He who said, not even Heaven’s, if its dedication is after its elimination. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira: Explain it about sancta for which he is responsible in case of alienation following Rebbi Simeon.

It should not be seen in your possession. There are Tannaim who state, it should not be seen in your possession, yours you may not see; you may see it in the street; there are Tannaim who state, not even if in the street;. He who says, yours you may not see, you may see it in the street, if his renunciation of ownership precedes its elimination; he who said, not even in the street, if his renunciation of ownership follows its elimination. Rebbi Abun bar Ḥiyya said, explain it for sancta, etc.

If he declared his leavened matter ownerless on the thirteenth; what is its status after Passover? Rebbi Joḥanan said, it is forbidden; Rebbi Simeon ben Laqish said, it is permitted. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish. Do you not agree with me that it is forbidden after noontime? He answered, there its prohibition caused it; here what can you say? Rebbi Yose said to Rebbi Phineas, do you remember that we said, Rebbi Joḥanan follows Rebbi Yose, and Rebbi Simeon ben Laqish Rebbi Meïr? It is not so. Only Rebbi Joḥanan is concerned about cunning, but Rebbi Simeon ben Laqish is not concerned about cunning. What is the difference? If debris fell on it. He who says cunning, there is no cunning and it is permitted. He who said acquisition, there is no acquisition and it is prohibited. Everybody agrees about a proselyte who died and the Jews plundered his property. For him who says cunning, it is permitted, and for him who says acquisition, it is permitted.

If he declared his leavened matter ownerless on the thirteenth; what is its status after Passover? Rebbi Joḥanan said, it is forbidden; Rebbi Simeon ben Laqish said, it is permitted. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish. Do you not agree with me that it is forbidden after noontime? He answered, there its prohibition caused it; here what can you say? Rebbi Yose said to Rebbi Phineas, do you remember that we said, Rebbi Joḥanan follows Rebbi Yose, and Rebbi Simeon ben Laqish Rebbi Meïr? It is not so. Only Rebbi Joḥanan is concerned about cunning, but Rebbi Simeon ben Laqish is not concerned about cunning. What is the difference? If debris fell on it. He who says cunning, there is no cunning and it is permitted. He who said acquisition, there is no acquisition and it is prohibited. Everybody agrees about a proselyte who died and the Jews plundered his property. For him who says cunning, it is permitted, and for him who says acquisition, it is permitted.

If he declared his leavened matter ownerless on the thirteenth; what is its status after Passover? Rebbi Joḥanan said, it is forbidden; Rebbi Simeon ben Laqish said, it is permitted. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish. Do you not agree with me that it is forbidden after noontime? He answered, there its prohibition caused it; here what can you say? Rebbi Yose said to Rebbi Phineas, do you remember that we said, Rebbi Joḥanan follows Rebbi Yose, and Rebbi Simeon ben Laqish Rebbi Meïr? It is not so. Only Rebbi Joḥanan is concerned about cunning, but Rebbi Simeon ben Laqish is not concerned about cunning. What is the difference? If debris fell on it. He who says cunning, there is no cunning and it is permitted. He who said acquisition, there is no acquisition and it is prohibited. Everybody agrees about a proselyte who died and the Jews plundered his property. For him who says cunning, it is permitted, and for him who says acquisition, it is permitted.

If he declared his leavened matter ownerless on the thirteenth; what is its status after Passover? Rebbi Joḥanan said, it is forbidden; Rebbi Simeon ben Laqish said, it is permitted. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish. Do you not agree with me that it is forbidden after noontime? He answered, there its prohibition caused it; here what can you say? Rebbi Yose said to Rebbi Phineas, do you remember that we said, Rebbi Joḥanan follows Rebbi Yose, and Rebbi Simeon ben Laqish Rebbi Meïr? It is not so. Only Rebbi Joḥanan is concerned about cunning, but Rebbi Simeon ben Laqish is not concerned about cunning. What is the difference? If debris fell on it. He who says cunning, there is no cunning and it is permitted. He who said acquisition, there is no acquisition and it is prohibited. Everybody agrees about a proselyte who died and the Jews plundered his property. For him who says cunning, it is permitted, and for him who says acquisition, it is permitted.

If he declared his leavened matter ownerless on the thirteenth; what is its status after Passover? Rebbi Joḥanan said, it is forbidden; Rebbi Simeon ben Laqish said, it is permitted. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish. Do you not agree with me that it is forbidden after noontime? He answered, there its prohibition caused it; here what can you say? Rebbi Yose said to Rebbi Phineas, do you remember that we said, Rebbi Joḥanan follows Rebbi Yose, and Rebbi Simeon ben Laqish Rebbi Meïr? It is not so. Only Rebbi Joḥanan is concerned about cunning, but Rebbi Simeon ben Laqish is not concerned about cunning. What is the difference? If debris fell on it. He who says cunning, there is no cunning and it is permitted. He who said acquisition, there is no acquisition and it is prohibited. Everybody agrees about a proselyte who died and the Jews plundered his property. For him who says cunning, it is permitted, and for him who says acquisition, it is permitted.

If he declared his leavened matter ownerless on the thirteenth; what is its status after Passover? Rebbi Joḥanan said, it is forbidden; Rebbi Simeon ben Laqish said, it is permitted. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish. Do you not agree with me that it is forbidden after noontime? He answered, there its prohibition caused it; here what can you say? Rebbi Yose said to Rebbi Phineas, do you remember that we said, Rebbi Joḥanan follows Rebbi Yose, and Rebbi Simeon ben Laqish Rebbi Meïr? It is not so. Only Rebbi Joḥanan is concerned about cunning, but Rebbi Simeon ben Laqish is not concerned about cunning. What is the difference? If debris fell on it. He who says cunning, there is no cunning and it is permitted. He who said acquisition, there is no acquisition and it is prohibited. Everybody agrees about a proselyte who died and the Jews plundered his property. For him who says cunning, it is permitted, and for him who says acquisition, it is permitted.

If he declared his leavened matter ownerless on the thirteenth; what is its status after Passover? Rebbi Joḥanan said, it is forbidden; Rebbi Simeon ben Laqish said, it is permitted. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish. Do you not agree with me that it is forbidden after noontime? He answered, there its prohibition caused it; here what can you say? Rebbi Yose said to Rebbi Phineas, do you remember that we said, Rebbi Joḥanan follows Rebbi Yose, and Rebbi Simeon ben Laqish Rebbi Meïr? It is not so. Only Rebbi Joḥanan is concerned about cunning, but Rebbi Simeon ben Laqish is not concerned about cunning. What is the difference? If debris fell on it. He who says cunning, there is no cunning and it is permitted. He who said acquisition, there is no acquisition and it is prohibited. Everybody agrees about a proselyte who died and the Jews plundered his property. For him who says cunning, it is permitted, and for him who says acquisition, it is permitted.

If he declared his leavened matter ownerless on the thirteenth; what is its status after Passover? Rebbi Joḥanan said, it is forbidden; Rebbi Simeon ben Laqish said, it is permitted. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish. Do you not agree with me that it is forbidden after noontime? He answered, there its prohibition caused it; here what can you say? Rebbi Yose said to Rebbi Phineas, do you remember that we said, Rebbi Joḥanan follows Rebbi Yose, and Rebbi Simeon ben Laqish Rebbi Meïr? It is not so. Only Rebbi Joḥanan is concerned about cunning, but Rebbi Simeon ben Laqish is not concerned about cunning. What is the difference? If debris fell on it. He who says cunning, there is no cunning and it is permitted. He who said acquisition, there is no acquisition and it is prohibited. Everybody agrees about a proselyte who died and the Jews plundered his property. For him who says cunning, it is permitted, and for him who says acquisition, it is permitted.

If he declared his leavened matter ownerless on the thirteenth; what is its status after Passover? Rebbi Joḥanan said, it is forbidden; Rebbi Simeon ben Laqish said, it is permitted. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish. Do you not agree with me that it is forbidden after noontime? He answered, there its prohibition caused it; here what can you say? Rebbi Yose said to Rebbi Phineas, do you remember that we said, Rebbi Joḥanan follows Rebbi Yose, and Rebbi Simeon ben Laqish Rebbi Meïr? It is not so. Only Rebbi Joḥanan is concerned about cunning, but Rebbi Simeon ben Laqish is not concerned about cunning. What is the difference? If debris fell on it. He who says cunning, there is no cunning and it is permitted. He who said acquisition, there is no acquisition and it is prohibited. Everybody agrees about a proselyte who died and the Jews plundered his property. For him who says cunning, it is permitted, and for him who says acquisition, it is permitted.

If he declared his leavened matter ownerless on the thirteenth; what is its status after Passover? Rebbi Joḥanan said, it is forbidden; Rebbi Simeon ben Laqish said, it is permitted. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish. Do you not agree with me that it is forbidden after noontime? He answered, there its prohibition caused it; here what can you say? Rebbi Yose said to Rebbi Phineas, do you remember that we said, Rebbi Joḥanan follows Rebbi Yose, and Rebbi Simeon ben Laqish Rebbi Meïr? It is not so. Only Rebbi Joḥanan is concerned about cunning, but Rebbi Simeon ben Laqish is not concerned about cunning. What is the difference? If debris fell on it. He who says cunning, there is no cunning and it is permitted. He who said acquisition, there is no acquisition and it is prohibited. Everybody agrees about a proselyte who died and the Jews plundered his property. For him who says cunning, it is permitted, and for him who says acquisition, it is permitted.

If he declared his leavened matter ownerless on the thirteenth; what is its status after Passover? Rebbi Joḥanan said, it is forbidden; Rebbi Simeon ben Laqish said, it is permitted. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish. Do you not agree with me that it is forbidden after noontime? He answered, there its prohibition caused it; here what can you say? Rebbi Yose said to Rebbi Phineas, do you remember that we said, Rebbi Joḥanan follows Rebbi Yose, and Rebbi Simeon ben Laqish Rebbi Meïr? It is not so. Only Rebbi Joḥanan is concerned about cunning, but Rebbi Simeon ben Laqish is not concerned about cunning. What is the difference? If debris fell on it. He who says cunning, there is no cunning and it is permitted. He who said acquisition, there is no acquisition and it is prohibited. Everybody agrees about a proselyte who died and the Jews plundered his property. For him who says cunning, it is permitted, and for him who says acquisition, it is permitted.