rebbi

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.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

There, we have stated: “A slave whom his master gave as mortgage to others and then freed him [in strict law does not owe anything, but for the public good one forces the master to formally manumit him and he writes a bond for his own value. Rabban Simeon ben Gamliel says, only the one who manumits writes.] Who frees? Rav says, either his first or his second master. Rebbi Joḥanan says, only his first master alone is able to free. Rebbi Haggai objected before Rebbi Yose: Does not a baraita disagree with Rav? If a Jew gave a loan to a Gentile on the latter’s leavened matter, it is permitted after Passover. If you say that the Jew has property rights in it, it would be forbidden. What does Rav do with this? Rebbi Yudan said, manumission is made easy, as it was stated: If somebody gives his slave as mortgage, if he sold him, he is not sold; if he freed him, he is freed. The strength of Rebbi Joḥanan is from the following: Rabban Simeon ben Gamliel says, only the manumittor writes. If somebody mortgaged his field to another, then went and sold it, can the creditor not come and foreclose? Rebbi Abbahu said, in this matter Rebbi Joḥanan opened for us a door to illuminate. We do not find that a slave can again be enslaved after having been freed. If that is so, he should not have to write a bond for his value! Rebbi Ila said, it is better that a person say to him, give me the 200 zuz which you owe me than say to him, you are my slave! The rabbis of Caesarea say in Rebbi Nasaʹs name: Rabban Simeon ben Gamliel follows Rebbi Meïr. Just as Rebbi Meïr imposes a fine for words, so Rabban Simeon ben Gamliel imposes a fine for words. As it was stated: With a bond documenting both principal and interest one can collect neither principal nor interest, the words of Rebbi Meïr. But the Sages say, one collects the principal but not the interest.

“Rabban Simeon ben Gamliel says, only one which cannot be dug out by a dog..” How far? Rebbi Abun, Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: Up to three hand-breadths.

“Rabban Simeon ben Gamliel says, only one which cannot be dug out by a dog..” How far? Rebbi Abun, Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: Up to three hand-breadths.

“Rabban Simeon ben Gamliel says, only one which cannot be dug out by a dog..” How far? Rebbi Abun, Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: Up to three hand-breadths.

HALAKHAH: It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Simeon ben Josadaq: Our Mishnah if he separated it as unleavened and it became leavened. But if he separated it leavened, it does not apply. If he separated unleavened for leavened? Rebbi Zeˋira said, any heave which does not permit the remainder as food is no heave. [Even] if he separated leavened for unleavened? Rebbi Zeˋira said, since if he gave from its kind it would not be heave, and even if he gives from this kind for another place it is not heave.

HALAKHAH: It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Simeon ben Josadaq: Our Mishnah if he separated it as unleavened and it became leavened. But if he separated it leavened, it does not apply. If he separated unleavened for leavened? Rebbi Zeˋira said, any heave which does not permit the remainder as food is no heave. [Even] if he separated leavened for unleavened? Rebbi Zeˋira said, since if he gave from its kind it would not be heave, and even if he gives from this kind for another place it is not heave.

HALAKHAH: It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Simeon ben Josadaq: Our Mishnah if he separated it as unleavened and it became leavened. But if he separated it leavened, it does not apply. If he separated unleavened for leavened? Rebbi Zeˋira said, any heave which does not permit the remainder as food is no heave. [Even] if he separated leavened for unleavened? Rebbi Zeˋira said, since if he gave from its kind it would not be heave, and even if he gives from this kind for another place it is not heave.

HALAKHAH: It was stated: Rebbi Simeon ben Eleazar says in the name of Rebbi Simeon ben Josadaq: Our Mishnah if he separated it as unleavened and it became leavened. But if he separated it leavened, it does not apply. If he separated unleavened for leavened? Rebbi Zeˋira said, any heave which does not permit the remainder as food is no heave. [Even] if he separated leavened for unleavened? Rebbi Zeˋira said, since if he gave from its kind it would not be heave, and even if he gives from this kind for another place it is not heave.

Rebbi Abun bar Ḥiyya asked: He who eats leavened heave on Passover, to whom does he pay? It is a disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish, since the disagreed: One who robbed heave from his mother’s father who was a Cohen, Rebbi Joḥanan said, he pays to the tribe; Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Mana said before Rebbi Yose: It is reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about the fifth that he has to pay it to the tribe. He told him, I also do agree with this, since impure heave is forbidden to the tribe. There came Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even in this case they disagree.

Rebbi Abun bar Ḥiyya asked: He who eats leavened heave on Passover, to whom does he pay? It is a disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish, since the disagreed: One who robbed heave from his mother’s father who was a Cohen, Rebbi Joḥanan said, he pays to the tribe; Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Mana said before Rebbi Yose: It is reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about the fifth that he has to pay it to the tribe. He told him, I also do agree with this, since impure heave is forbidden to the tribe. There came Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even in this case they disagree.

Rebbi Abun bar Ḥiyya asked: He who eats leavened heave on Passover, to whom does he pay? It is a disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish, since the disagreed: One who robbed heave from his mother’s father who was a Cohen, Rebbi Joḥanan said, he pays to the tribe; Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Mana said before Rebbi Yose: It is reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about the fifth that he has to pay it to the tribe. He told him, I also do agree with this, since impure heave is forbidden to the tribe. There came Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even in this case they disagree.

Rebbi Abun bar Ḥiyya asked: He who eats leavened heave on Passover, to whom does he pay? It is a disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish, since the disagreed: One who robbed heave from his mother’s father who was a Cohen, Rebbi Joḥanan said, he pays to the tribe; Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Mana said before Rebbi Yose: It is reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about the fifth that he has to pay it to the tribe. He told him, I also do agree with this, since impure heave is forbidden to the tribe. There came Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even in this case they disagree.

Rebbi Abun bar Ḥiyya asked: He who eats leavened heave on Passover, to whom does he pay? It is a disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish, since the disagreed: One who robbed heave from his mother’s father who was a Cohen, Rebbi Joḥanan said, he pays to the tribe; Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Mana said before Rebbi Yose: It is reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about the fifth that he has to pay it to the tribe. He told him, I also do agree with this, since impure heave is forbidden to the tribe. There came Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even in this case they disagree.

Rebbi Abun bar Ḥiyya asked: He who eats leavened heave on Passover, to whom does he pay? It is a disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish, since the disagreed: One who robbed heave from his mother’s father who was a Cohen, Rebbi Joḥanan said, he pays to the tribe; Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Mana said before Rebbi Yose: It is reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about the fifth that he has to pay it to the tribe. He told him, I also do agree with this, since impure heave is forbidden to the tribe. There came Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even in this case they disagree.

Rebbi Abun bar Ḥiyya asked: He who eats leavened heave on Passover, to whom does he pay? It is a disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish, since the disagreed: One who robbed heave from his mother’s father who was a Cohen, Rebbi Joḥanan said, he pays to the tribe; Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Mana said before Rebbi Yose: It is reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about the fifth that he has to pay it to the tribe. He told him, I also do agree with this, since impure heave is forbidden to the tribe. There came Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even in this case they disagree.

Rebbi Abun bar Ḥiyya asked: He who eats leavened heave on Passover, to whom does he pay? It is a disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish, since the disagreed: One who robbed heave from his mother’s father who was a Cohen, Rebbi Joḥanan said, he pays to the tribe; Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Mana said before Rebbi Yose: It is reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about the fifth that he has to pay it to the tribe. He told him, I also do agree with this, since impure heave is forbidden to the tribe. There came Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even in this case they disagree.

Rebbi Abun bar Ḥiyya asked: He who eats leavened heave on Passover, to whom does he pay? It is a disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish, since the disagreed: One who robbed heave from his mother’s father who was a Cohen, Rebbi Joḥanan said, he pays to the tribe; Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Mana said before Rebbi Yose: It is reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about the fifth that he has to pay it to the tribe. He told him, I also do agree with this, since impure heave is forbidden to the tribe. There came Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even in this case they disagree.

Rebbi Abun bar Ḥiyya asked: He who eats leavened heave on Passover, to whom does he pay? It is a disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish, since the disagreed: One who robbed heave from his mother’s father who was a Cohen, Rebbi Joḥanan said, he pays to the tribe; Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Mana said before Rebbi Yose: It is reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about the fifth that he has to pay it to the tribe. He told him, I also do agree with this, since impure heave is forbidden to the tribe. There came Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even in this case they disagree.

Rebbi Abun bar Ḥiyya asked: He who eats leavened heave on Passover, to whom does he pay? It is a disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish, since the disagreed: One who robbed heave from his mother’s father who was a Cohen, Rebbi Joḥanan said, he pays to the tribe; Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Mana said before Rebbi Yose: It is reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about the fifth that he has to pay it to the tribe. He told him, I also do agree with this, since impure heave is forbidden to the tribe. There came Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even in this case they disagree.

Rebbi Abun bar Ḥiyya asked: He who eats leavened heave on Passover, to whom does he pay? It is a disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish, since the disagreed: One who robbed heave from his mother’s father who was a Cohen, Rebbi Joḥanan said, he pays to the tribe; Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Mana said before Rebbi Yose: It is reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about the fifth that he has to pay it to the tribe. He told him, I also do agree with this, since impure heave is forbidden to the tribe. There came Rebbi Yose ben Rebbi Abun in the name of Rebbi Aḥa: Even in this case they disagree.

Rebbi Yose asked, if somebody benefited from Temple property less than the value of a perutah, is he liable for reimbursement? (He said to him.) Let us hear from the following: What he appropriated from sancta he has to repay, except what is less than the value of a perutah. There are Tannaim who state, to add. (He who said except, for) [he who said “except what is less than the value of a perutah” for reimbursement and] sacrifice. He who said “to add”, for reimbursement. As you are saying there, intentionally less than the value of a perutah, even though he does not pay the fifth and a reparation sacrifice he has to pay to the tribe, one says the same here. The colleagues said before Rebbi Yose, is that not a Mishnah? “Somebody who eats leavened heave on Passover, if in error pays its value and a fifth, if intentionally he is not liable for restitution even as value of wood”? He told them, there it is impossible to complete, but here it is possible to complete.

Rebbi Yose asked, if somebody benefited from Temple property less than the value of a perutah, is he liable for reimbursement? (He said to him.) Let us hear from the following: What he appropriated from sancta he has to repay, except what is less than the value of a perutah. There are Tannaim who state, to add. (He who said except, for) [he who said “except what is less than the value of a perutah” for reimbursement and] sacrifice. He who said “to add”, for reimbursement. As you are saying there, intentionally less than the value of a perutah, even though he does not pay the fifth and a reparation sacrifice he has to pay to the tribe, one says the same here. The colleagues said before Rebbi Yose, is that not a Mishnah? “Somebody who eats leavened heave on Passover, if in error pays its value and a fifth, if intentionally he is not liable for restitution even as value of wood”? He told them, there it is impossible to complete, but here it is possible to complete.

In error for heave and intentional for leavened matter, in error for heave and intentional for nazir, in error for heave and intentional for the Day of Atonement. If one explains it with two things, it is fine. If one explains it for one, this is the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish.

In error for heave and intentional for leavened matter, in error for heave and intentional for nazir, in error for heave and intentional for the Day of Atonement. If one explains it with two things, it is fine. If one explains it for one, this is the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish.

HALAKHAH: It is written: It shall be when you eat of the bread of the Land you shall lift a heavefor the Eternal. I could think that everything is subject to ḥallah; the verse says of the bread but not all bread. If of the bread and not all bread, that might be only wheat and barley? From where the other kinds? The verse says the first of your dough, this includes. Does it include everything? Rebbi Yose in the name of Rebbi Simeon: Rebbi Ismael stated this. Rebbi Jonah, Rebbi Zeˋira, Rebbi Simeon ben Laqish, in the name of Rebbi Ismael.

HALAKHAH: It is written: It shall be when you eat of the bread of the Land you shall lift a heavefor the Eternal. I could think that everything is subject to ḥallah; the verse says of the bread but not all bread. If of the bread and not all bread, that might be only wheat and barley? From where the other kinds? The verse says the first of your dough, this includes. Does it include everything? Rebbi Yose in the name of Rebbi Simeon: Rebbi Ismael stated this. Rebbi Jonah, Rebbi Zeˋira, Rebbi Simeon ben Laqish, in the name of Rebbi Ismael.

HALAKHAH: It is written: It shall be when you eat of the bread of the Land you shall lift a heavefor the Eternal. I could think that everything is subject to ḥallah; the verse says of the bread but not all bread. If of the bread and not all bread, that might be only wheat and barley? From where the other kinds? The verse says the first of your dough, this includes. Does it include everything? Rebbi Yose in the name of Rebbi Simeon: Rebbi Ismael stated this. Rebbi Jonah, Rebbi Zeˋira, Rebbi Simeon ben Laqish, in the name of Rebbi Ismael.

HALAKHAH: It is written: It shall be when you eat of the bread of the Land you shall lift a heavefor the Eternal. I could think that everything is subject to ḥallah; the verse says of the bread but not all bread. If of the bread and not all bread, that might be only wheat and barley? From where the other kinds? The verse says the first of your dough, this includes. Does it include everything? Rebbi Yose in the name of Rebbi Simeon: Rebbi Ismael stated this. Rebbi Jonah, Rebbi Zeˋira, Rebbi Simeon ben Laqish, in the name of Rebbi Ismael.

HALAKHAH: It is written: It shall be when you eat of the bread of the Land you shall lift a heavefor the Eternal. I could think that everything is subject to ḥallah; the verse says of the bread but not all bread. If of the bread and not all bread, that might be only wheat and barley? From where the other kinds? The verse says the first of your dough, this includes. Does it include everything? Rebbi Yose in the name of Rebbi Simeon: Rebbi Ismael stated this. Rebbi Jonah, Rebbi Zeˋira, Rebbi Simeon ben Laqish, in the name of Rebbi Ismael.

HALAKHAH: It is written: It shall be when you eat of the bread of the Land you shall lift a heavefor the Eternal. I could think that everything is subject to ḥallah; the verse says of the bread but not all bread. If of the bread and not all bread, that might be only wheat and barley? From where the other kinds? The verse says the first of your dough, this includes. Does it include everything? Rebbi Yose in the name of Rebbi Simeon: Rebbi Ismael stated this. Rebbi Jonah, Rebbi Zeˋira, Rebbi Simeon ben Laqish, in the name of Rebbi Ismael.

HALAKHAH: It is written: It shall be when you eat of the bread of the Land you shall lift a heavefor the Eternal. I could think that everything is subject to ḥallah; the verse says of the bread but not all bread. If of the bread and not all bread, that might be only wheat and barley? From where the other kinds? The verse says the first of your dough, this includes. Does it include everything? Rebbi Yose in the name of Rebbi Simeon: Rebbi Ismael stated this. Rebbi Jonah, Rebbi Zeˋira, Rebbi Simeon ben Laqish, in the name of Rebbi Ismael.

Rebbi Mana said, I went to Caesarea and heard Rebbi Aḥava ben Rebbi Zeˋira (who said, I) [my father] said in the name of Rebbi Ismael: “Bread” is mentioned for Passover and “bread” is mentioned for ḥallah. Since bread mentioned in a discussion of Passover is something that can be either mazzah or leavened, bread mentioned for ḥallah must be something that can be either mazzah or leavened. They checked and found that only the five kinds can be either mazzah or leavened; all others cannot be mazzah or leavened but would spoil.

Rebbi Mana said, I went to Caesarea and heard Rebbi Aḥava ben Rebbi Zeˋira (who said, I) [my father] said in the name of Rebbi Ismael: “Bread” is mentioned for Passover and “bread” is mentioned for ḥallah. Since bread mentioned in a discussion of Passover is something that can be either mazzah or leavened, bread mentioned for ḥallah must be something that can be either mazzah or leavened. They checked and found that only the five kinds can be either mazzah or leavened; all others cannot be mazzah or leavened but would spoil.

Rebbi Mana said, I went to Caesarea and heard Rebbi Aḥava ben Rebbi Zeˋira (who said, I) [my father] said in the name of Rebbi Ismael: “Bread” is mentioned for Passover and “bread” is mentioned for ḥallah. Since bread mentioned in a discussion of Passover is something that can be either mazzah or leavened, bread mentioned for ḥallah must be something that can be either mazzah or leavened. They checked and found that only the five kinds can be either mazzah or leavened; all others cannot be mazzah or leavened but would spoil.

Rebbi Mana said, I went to Caesarea and heard Rebbi Aḥava ben Rebbi Zeˋira (who said, I) [my father] said in the name of Rebbi Ismael: “Bread” is mentioned for Passover and “bread” is mentioned for ḥallah. Since bread mentioned in a discussion of Passover is something that can be either mazzah or leavened, bread mentioned for ḥallah must be something that can be either mazzah or leavened. They checked and found that only the five kinds can be either mazzah or leavened; all others cannot be mazzah or leavened but would spoil.

It was stated: “Rebbi Joḥanan ben Nuri said, qeramit is obligated for ḥallah.” Rebbi Joḥanan ben Nuri said, it can be either mazzah or leavened., but the rabbis say, it cannot be either mazzah or leavened. Let them check! They disagree about the outcome of the checking. Rebbi Joḥanan ben Nuri said, they checked and found that it can be either mazzah or leavened., but the rabbis say, they checked and did not find that it can be either mazzah or leavened.

It was stated: “Rebbi Joḥanan ben Nuri said, qeramit is obligated for ḥallah.” Rebbi Joḥanan ben Nuri said, it can be either mazzah or leavened., but the rabbis say, it cannot be either mazzah or leavened. Let them check! They disagree about the outcome of the checking. Rebbi Joḥanan ben Nuri said, they checked and found that it can be either mazzah or leavened., but the rabbis say, they checked and did not find that it can be either mazzah or leavened.

It was stated: “Rebbi Joḥanan ben Nuri said, qeramit is obligated for ḥallah.” Rebbi Joḥanan ben Nuri said, it can be either mazzah or leavened., but the rabbis say, it cannot be either mazzah or leavened. Let them check! They disagree about the outcome of the checking. Rebbi Joḥanan ben Nuri said, they checked and found that it can be either mazzah or leavened., but the rabbis say, they checked and did not find that it can be either mazzah or leavened.

There, we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden. But if barley grains fell into a cistern of water, even though they made it stink, [the water] is permitted. It was stated: Rebbi Yose says, it is permitted. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted according to everybody. Rebbi Yose stays with his opinion; just as he says there, its cooking is not clearly cooking, so he says here, its souring is not clearly souring.

There, we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden. But if barley grains fell into a cistern of water, even though they made it stink, [the water] is permitted. It was stated: Rebbi Yose says, it is permitted. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted according to everybody. Rebbi Yose stays with his opinion; just as he says there, its cooking is not clearly cooking, so he says here, its souring is not clearly souring.

There, we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden. But if barley grains fell into a cistern of water, even though they made it stink, [the water] is permitted. It was stated: Rebbi Yose says, it is permitted. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted according to everybody. Rebbi Yose stays with his opinion; just as he says there, its cooking is not clearly cooking, so he says here, its souring is not clearly souring.

There, we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden. But if barley grains fell into a cistern of water, even though they made it stink, [the water] is permitted. It was stated: Rebbi Yose says, it is permitted. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted according to everybody. Rebbi Yose stays with his opinion; just as he says there, its cooking is not clearly cooking, so he says here, its souring is not clearly souring.

There, we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden. But if barley grains fell into a cistern of water, even though they made it stink, [the water] is permitted. It was stated: Rebbi Yose says, it is permitted. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted according to everybody. Rebbi Yose stays with his opinion; just as he says there, its cooking is not clearly cooking, so he says here, its souring is not clearly souring.

Could I think that they may fulfill their obligation with First Fruits? The verse says, inallyour dwelling places you shall eat mazzot, mazzah which may be eaten at any dwelling place; this excludes First Fruits which are not eaten at any dwelling place. They objected, but Second Tithe may not be eaten at any dwelling place! It may be redeemed and be eaten at any dwelling place. Rebbi Abun bar Ḥiyya asked: What was bought with tithe money and became impure, following Rebbi Jehudah, [what is its status? As it was stated: “If what was bought with tithe money became impure, it should be redeemed. Rebbi Jehudah says, it should be buried. They said to Rebbi Jehudah, if original Second Tithe which became impure is redeemed, what was bought with tithe money and became impure certainly should be redeemed. He said to them, no! If you referred to original Second Tithe, which can be redeemed when it is pure and far from the Place, can you say the same about what was bought with tithe money which cannot be redeemed when it is pure and far from the Place?”] since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it. Rebbi Simeon ben Laqish asked: Ḥallah from dough made from Second Tithe in Jerusalem, since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it.

Could I think that they may fulfill their obligation with First Fruits? The verse says, inallyour dwelling places you shall eat mazzot, mazzah which may be eaten at any dwelling place; this excludes First Fruits which are not eaten at any dwelling place. They objected, but Second Tithe may not be eaten at any dwelling place! It may be redeemed and be eaten at any dwelling place. Rebbi Abun bar Ḥiyya asked: What was bought with tithe money and became impure, following Rebbi Jehudah, [what is its status? As it was stated: “If what was bought with tithe money became impure, it should be redeemed. Rebbi Jehudah says, it should be buried. They said to Rebbi Jehudah, if original Second Tithe which became impure is redeemed, what was bought with tithe money and became impure certainly should be redeemed. He said to them, no! If you referred to original Second Tithe, which can be redeemed when it is pure and far from the Place, can you say the same about what was bought with tithe money which cannot be redeemed when it is pure and far from the Place?”] since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it. Rebbi Simeon ben Laqish asked: Ḥallah from dough made from Second Tithe in Jerusalem, since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it.

Could I think that they may fulfill their obligation with First Fruits? The verse says, inallyour dwelling places you shall eat mazzot, mazzah which may be eaten at any dwelling place; this excludes First Fruits which are not eaten at any dwelling place. They objected, but Second Tithe may not be eaten at any dwelling place! It may be redeemed and be eaten at any dwelling place. Rebbi Abun bar Ḥiyya asked: What was bought with tithe money and became impure, following Rebbi Jehudah, [what is its status? As it was stated: “If what was bought with tithe money became impure, it should be redeemed. Rebbi Jehudah says, it should be buried. They said to Rebbi Jehudah, if original Second Tithe which became impure is redeemed, what was bought with tithe money and became impure certainly should be redeemed. He said to them, no! If you referred to original Second Tithe, which can be redeemed when it is pure and far from the Place, can you say the same about what was bought with tithe money which cannot be redeemed when it is pure and far from the Place?”] since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it. Rebbi Simeon ben Laqish asked: Ḥallah from dough made from Second Tithe in Jerusalem, since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it.

Could I think that they may fulfill their obligation with First Fruits? The verse says, inallyour dwelling places you shall eat mazzot, mazzah which may be eaten at any dwelling place; this excludes First Fruits which are not eaten at any dwelling place. They objected, but Second Tithe may not be eaten at any dwelling place! It may be redeemed and be eaten at any dwelling place. Rebbi Abun bar Ḥiyya asked: What was bought with tithe money and became impure, following Rebbi Jehudah, [what is its status? As it was stated: “If what was bought with tithe money became impure, it should be redeemed. Rebbi Jehudah says, it should be buried. They said to Rebbi Jehudah, if original Second Tithe which became impure is redeemed, what was bought with tithe money and became impure certainly should be redeemed. He said to them, no! If you referred to original Second Tithe, which can be redeemed when it is pure and far from the Place, can you say the same about what was bought with tithe money which cannot be redeemed when it is pure and far from the Place?”] since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it. Rebbi Simeon ben Laqish asked: Ḥallah from dough made from Second Tithe in Jerusalem, since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it.

Could I think that they may fulfill their obligation with First Fruits? The verse says, inallyour dwelling places you shall eat mazzot, mazzah which may be eaten at any dwelling place; this excludes First Fruits which are not eaten at any dwelling place. They objected, but Second Tithe may not be eaten at any dwelling place! It may be redeemed and be eaten at any dwelling place. Rebbi Abun bar Ḥiyya asked: What was bought with tithe money and became impure, following Rebbi Jehudah, [what is its status? As it was stated: “If what was bought with tithe money became impure, it should be redeemed. Rebbi Jehudah says, it should be buried. They said to Rebbi Jehudah, if original Second Tithe which became impure is redeemed, what was bought with tithe money and became impure certainly should be redeemed. He said to them, no! If you referred to original Second Tithe, which can be redeemed when it is pure and far from the Place, can you say the same about what was bought with tithe money which cannot be redeemed when it is pure and far from the Place?”] since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it. Rebbi Simeon ben Laqish asked: Ḥallah from dough made from Second Tithe in Jerusalem, since it is not subject to being redeemed and eaten at any dwelling place, one may not fulfill one’s obligation with it.

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

I could think that they may fulfill their obligation with flat cakes for a thanksgiving offering and wafers of a nazir.The verse says, seven days you shall eat mazzot; mazzah which may be eaten all seven days. But flat cakes for a thanksgiving offering and wafers of a nazir may not be eaten all seven days. Rebbi Jonah in the name of Rebbi Simeon ben Laqish: since flat cakes for a thanksgiving offering and wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. Rebbi Yose in the name of Rebbi Simeon ben Laqish: this implies that wafers of a nazir may be eaten in the entire domain of the Land of Israel, the presenter could not exclude because of “dwelling place”. One understands about flat cakes for a thanksgiving offering. But it is not so for wafers of a nazir. Rebbi Joḥanan said, there is no nazir here; nezirut is an obligation. Rebbi Abun bar Cahana said, explain it if his purification offering was presented in Shiloh but his elevation and well-being offerings in Nob or Gibeon. Rebbi Ḥananiah, Rebbi [Azariah] asked before Rebbi Mana: Did not the teacher say in the name of Rebbi Yose: Holiday well-being offerings brought at an elevated place are qualified but they are not counted against an obligation of the owner? But it must be for Rebbi Jehudah, as Rebbi Jehudah said, purification and Passover offerings of individuals at a principal elevated place, but no purification and Passover offerings of individuals at a minor elevated place. It only follows Rebbi Simeon, since “Rebbi Simeon said, when one of the bloods was sprinkled, the nazir is permitted to drink wine and to defile himself for the dead.”

Rebbi Simon in the name of Rebbi Joshua ben Levi: The olive-sized piece of mazzah with which a person fulfills his obligation on Passover must be without fluid. Rebbi Jeremiah said, this was said for a meritorious deed. Rebbi Abba said, this was said for a meritorious deed. Rebbi Jehudah bar Pazi said, this was said as a necessary condition. The word of Rebbi Abun bar Ḥiyya implies that this was said as a necessary condition. Rebbi Abun bar Ḥiyya objected, did we not state: “flat cakes for a thanksgiving offering”? Are there flat cakes for a thanksgiving offering without fluids? Rebbi Yose said, there it is a quartarius; one quartarius splits into many kinds. But what implies this? “One might think and a person could satisfy his obligation with pancake, the verse says, guard the mazzot, a mazzah which needs guarding, excluding this one which does not need guarding.” Because it does not need guarding; therefore if it would need guarding one would satisfy his obligation with it. And so we stated: “One fulfills his obligation with spiced mazzah, even if it does not taste of grain, on condition that it be mostly grain”. They thought to say, spiced by fluids. We may say, spiced by sesame, spiced by nuts. But the following says it: One might think that a person only could satisfy his obligation on Passover with (roasted) [whole grain] bread? From where even with Solomon’s mazzah? The verse says, you shall eat mazzot, it included. If it is so, why does it say bread of affliction? To exclude sursīn, and pancake, and cake.

Rebbi Simon in the name of Rebbi Joshua ben Levi: The olive-sized piece of mazzah with which a person fulfills his obligation on Passover must be without fluid. Rebbi Jeremiah said, this was said for a meritorious deed. Rebbi Abba said, this was said for a meritorious deed. Rebbi Jehudah bar Pazi said, this was said as a necessary condition. The word of Rebbi Abun bar Ḥiyya implies that this was said as a necessary condition. Rebbi Abun bar Ḥiyya objected, did we not state: “flat cakes for a thanksgiving offering”? Are there flat cakes for a thanksgiving offering without fluids? Rebbi Yose said, there it is a quartarius; one quartarius splits into many kinds. But what implies this? “One might think and a person could satisfy his obligation with pancake, the verse says, guard the mazzot, a mazzah which needs guarding, excluding this one which does not need guarding.” Because it does not need guarding; therefore if it would need guarding one would satisfy his obligation with it. And so we stated: “One fulfills his obligation with spiced mazzah, even if it does not taste of grain, on condition that it be mostly grain”. They thought to say, spiced by fluids. We may say, spiced by sesame, spiced by nuts. But the following says it: One might think that a person only could satisfy his obligation on Passover with (roasted) [whole grain] bread? From where even with Solomon’s mazzah? The verse says, you shall eat mazzot, it included. If it is so, why does it say bread of affliction? To exclude sursīn, and pancake, and cake.

Rebbi Simon in the name of Rebbi Joshua ben Levi: The olive-sized piece of mazzah with which a person fulfills his obligation on Passover must be without fluid. Rebbi Jeremiah said, this was said for a meritorious deed. Rebbi Abba said, this was said for a meritorious deed. Rebbi Jehudah bar Pazi said, this was said as a necessary condition. The word of Rebbi Abun bar Ḥiyya implies that this was said as a necessary condition. Rebbi Abun bar Ḥiyya objected, did we not state: “flat cakes for a thanksgiving offering”? Are there flat cakes for a thanksgiving offering without fluids? Rebbi Yose said, there it is a quartarius; one quartarius splits into many kinds. But what implies this? “One might think and a person could satisfy his obligation with pancake, the verse says, guard the mazzot, a mazzah which needs guarding, excluding this one which does not need guarding.” Because it does not need guarding; therefore if it would need guarding one would satisfy his obligation with it. And so we stated: “One fulfills his obligation with spiced mazzah, even if it does not taste of grain, on condition that it be mostly grain”. They thought to say, spiced by fluids. We may say, spiced by sesame, spiced by nuts. But the following says it: One might think that a person only could satisfy his obligation on Passover with (roasted) [whole grain] bread? From where even with Solomon’s mazzah? The verse says, you shall eat mazzot, it included. If it is so, why does it say bread of affliction? To exclude sursīn, and pancake, and cake.

Rebbi Simon in the name of Rebbi Joshua ben Levi: The olive-sized piece of mazzah with which a person fulfills his obligation on Passover must be without fluid. Rebbi Jeremiah said, this was said for a meritorious deed. Rebbi Abba said, this was said for a meritorious deed. Rebbi Jehudah bar Pazi said, this was said as a necessary condition. The word of Rebbi Abun bar Ḥiyya implies that this was said as a necessary condition. Rebbi Abun bar Ḥiyya objected, did we not state: “flat cakes for a thanksgiving offering”? Are there flat cakes for a thanksgiving offering without fluids? Rebbi Yose said, there it is a quartarius; one quartarius splits into many kinds. But what implies this? “One might think and a person could satisfy his obligation with pancake, the verse says, guard the mazzot, a mazzah which needs guarding, excluding this one which does not need guarding.” Because it does not need guarding; therefore if it would need guarding one would satisfy his obligation with it. And so we stated: “One fulfills his obligation with spiced mazzah, even if it does not taste of grain, on condition that it be mostly grain”. They thought to say, spiced by fluids. We may say, spiced by sesame, spiced by nuts. But the following says it: One might think that a person only could satisfy his obligation on Passover with (roasted) [whole grain] bread? From where even with Solomon’s mazzah? The verse says, you shall eat mazzot, it included. If it is so, why does it say bread of affliction? To exclude sursīn, and pancake, and cake.

Rebbi Simon in the name of Rebbi Joshua ben Levi: The olive-sized piece of mazzah with which a person fulfills his obligation on Passover must be without fluid. Rebbi Jeremiah said, this was said for a meritorious deed. Rebbi Abba said, this was said for a meritorious deed. Rebbi Jehudah bar Pazi said, this was said as a necessary condition. The word of Rebbi Abun bar Ḥiyya implies that this was said as a necessary condition. Rebbi Abun bar Ḥiyya objected, did we not state: “flat cakes for a thanksgiving offering”? Are there flat cakes for a thanksgiving offering without fluids? Rebbi Yose said, there it is a quartarius; one quartarius splits into many kinds. But what implies this? “One might think and a person could satisfy his obligation with pancake, the verse says, guard the mazzot, a mazzah which needs guarding, excluding this one which does not need guarding.” Because it does not need guarding; therefore if it would need guarding one would satisfy his obligation with it. And so we stated: “One fulfills his obligation with spiced mazzah, even if it does not taste of grain, on condition that it be mostly grain”. They thought to say, spiced by fluids. We may say, spiced by sesame, spiced by nuts. But the following says it: One might think that a person only could satisfy his obligation on Passover with (roasted) [whole grain] bread? From where even with Solomon’s mazzah? The verse says, you shall eat mazzot, it included. If it is so, why does it say bread of affliction? To exclude sursīn, and pancake, and cake.

Rebbi Simon in the name of Rebbi Joshua ben Levi: The olive-sized piece of mazzah with which a person fulfills his obligation on Passover must be without fluid. Rebbi Jeremiah said, this was said for a meritorious deed. Rebbi Abba said, this was said for a meritorious deed. Rebbi Jehudah bar Pazi said, this was said as a necessary condition. The word of Rebbi Abun bar Ḥiyya implies that this was said as a necessary condition. Rebbi Abun bar Ḥiyya objected, did we not state: “flat cakes for a thanksgiving offering”? Are there flat cakes for a thanksgiving offering without fluids? Rebbi Yose said, there it is a quartarius; one quartarius splits into many kinds. But what implies this? “One might think and a person could satisfy his obligation with pancake, the verse says, guard the mazzot, a mazzah which needs guarding, excluding this one which does not need guarding.” Because it does not need guarding; therefore if it would need guarding one would satisfy his obligation with it. And so we stated: “One fulfills his obligation with spiced mazzah, even if it does not taste of grain, on condition that it be mostly grain”. They thought to say, spiced by fluids. We may say, spiced by sesame, spiced by nuts. But the following says it: One might think that a person only could satisfy his obligation on Passover with (roasted) [whole grain] bread? From where even with Solomon’s mazzah? The verse says, you shall eat mazzot, it included. If it is so, why does it say bread of affliction? To exclude sursīn, and pancake, and cake.

Rebbi Simon in the name of Rebbi Joshua ben Levi: The olive-sized piece of mazzah with which a person fulfills his obligation on Passover must be without fluid. Rebbi Jeremiah said, this was said for a meritorious deed. Rebbi Abba said, this was said for a meritorious deed. Rebbi Jehudah bar Pazi said, this was said as a necessary condition. The word of Rebbi Abun bar Ḥiyya implies that this was said as a necessary condition. Rebbi Abun bar Ḥiyya objected, did we not state: “flat cakes for a thanksgiving offering”? Are there flat cakes for a thanksgiving offering without fluids? Rebbi Yose said, there it is a quartarius; one quartarius splits into many kinds. But what implies this? “One might think and a person could satisfy his obligation with pancake, the verse says, guard the mazzot, a mazzah which needs guarding, excluding this one which does not need guarding.” Because it does not need guarding; therefore if it would need guarding one would satisfy his obligation with it. And so we stated: “One fulfills his obligation with spiced mazzah, even if it does not taste of grain, on condition that it be mostly grain”. They thought to say, spiced by fluids. We may say, spiced by sesame, spiced by nuts. But the following says it: One might think that a person only could satisfy his obligation on Passover with (roasted) [whole grain] bread? From where even with Solomon’s mazzah? The verse says, you shall eat mazzot, it included. If it is so, why does it say bread of affliction? To exclude sursīn, and pancake, and cake.

Rebbi Simon in the name of Rebbi Joshua ben Levi: The olive-sized piece of mazzah with which a person fulfills his obligation on Passover must be without fluid. Rebbi Jeremiah said, this was said for a meritorious deed. Rebbi Abba said, this was said for a meritorious deed. Rebbi Jehudah bar Pazi said, this was said as a necessary condition. The word of Rebbi Abun bar Ḥiyya implies that this was said as a necessary condition. Rebbi Abun bar Ḥiyya objected, did we not state: “flat cakes for a thanksgiving offering”? Are there flat cakes for a thanksgiving offering without fluids? Rebbi Yose said, there it is a quartarius; one quartarius splits into many kinds. But what implies this? “One might think and a person could satisfy his obligation with pancake, the verse says, guard the mazzot, a mazzah which needs guarding, excluding this one which does not need guarding.” Because it does not need guarding; therefore if it would need guarding one would satisfy his obligation with it. And so we stated: “One fulfills his obligation with spiced mazzah, even if it does not taste of grain, on condition that it be mostly grain”. They thought to say, spiced by fluids. We may say, spiced by sesame, spiced by nuts. But the following says it: One might think that a person only could satisfy his obligation on Passover with (roasted) [whole grain] bread? From where even with Solomon’s mazzah? The verse says, you shall eat mazzot, it included. If it is so, why does it say bread of affliction? To exclude sursīn, and pancake, and cake.

One may fulfill his obligation with mazzah thick up to one hand-width like the shew bread. One may fulfill his obligation with raw mazzah if only it does not draw fibers when broken. An old mazzah is subject of a disagreement between the House of Shammai and the House of Hillel. Rebbi Yose said, it is everybody’s opinion; since he did not make it for Passover it is certain that he did not care to make it accurately. One may fulfill his obligation with seriqin both with figures or without figures, even though they said, one does not make painted seriqin on Passover.

It was stated “Boethos ben Zenon asked Rabban Gamliel and the Sages at Jabneh: May one make seriqin with figures on Passover? They told him, no, because a woman would spend time with it and it would become leavened. He said to them, then one should make it in a form. They told him, one would say, all seriqin are forbidden but the seriqin of Boethos ben Zenon are permitted. Rebbi Yose said, one may make seriqin like wafers; one does not make (wafers) [seriqin] as loaves.”

HALAKHAH: “With hazeret”, lettuce. “With ˋulšin”, τρώξιμον. “And with tamka”, γιγγίδιον “With harhabina”. Rebbi Yose ben Rebbi Abun said, יסי חלי. “And with maror”. A bitter vegetable turning grey and containing sap. They objected, is not lettuce sweet? Is it not called “lettuce” only if it be sweet? Rebbi Ḥiyya in the name of Rebbi Hoshaya: (Itself it depends only on change) [Itself it is only called “change”]. (As) hazeret is sweet at the beginning and bitter at the end, so did the Egyptians behave towards our forefathers in Egypt. At the start, in the best part of the land settle your father and your brothers, and after that they embittered their lives with hard labor, with mortar and bricks.

HALAKHAH: “With hazeret”, lettuce. “With ˋulšin”, τρώξιμον. “And with tamka”, γιγγίδιον “With harhabina”. Rebbi Yose ben Rebbi Abun said, יסי חלי. “And with maror”. A bitter vegetable turning grey and containing sap. They objected, is not lettuce sweet? Is it not called “lettuce” only if it be sweet? Rebbi Ḥiyya in the name of Rebbi Hoshaya: (Itself it depends only on change) [Itself it is only called “change”]. (As) hazeret is sweet at the beginning and bitter at the end, so did the Egyptians behave towards our forefathers in Egypt. At the start, in the best part of the land settle your father and your brothers, and after that they embittered their lives with hard labor, with mortar and bricks.

HALAKHAH: “With hazeret”, lettuce. “With ˋulšin”, τρώξιμον. “And with tamka”, γιγγίδιον “With harhabina”. Rebbi Yose ben Rebbi Abun said, יסי חלי. “And with maror”. A bitter vegetable turning grey and containing sap. They objected, is not lettuce sweet? Is it not called “lettuce” only if it be sweet? Rebbi Ḥiyya in the name of Rebbi Hoshaya: (Itself it depends only on change) [Itself it is only called “change”]. (As) hazeret is sweet at the beginning and bitter at the end, so did the Egyptians behave towards our forefathers in Egypt. At the start, in the best part of the land settle your father and your brothers, and after that they embittered their lives with hard labor, with mortar and bricks.

HALAKHAH: “With hazeret”, lettuce. “With ˋulšin”, τρώξιμον. “And with tamka”, γιγγίδιον “With harhabina”. Rebbi Yose ben Rebbi Abun said, יסי חלי. “And with maror”. A bitter vegetable turning grey and containing sap. They objected, is not lettuce sweet? Is it not called “lettuce” only if it be sweet? Rebbi Ḥiyya in the name of Rebbi Hoshaya: (Itself it depends only on change) [Itself it is only called “change”]. (As) hazeret is sweet at the beginning and bitter at the end, so did the Egyptians behave towards our forefathers in Egypt. At the start, in the best part of the land settle your father and your brothers, and after that they embittered their lives with hard labor, with mortar and bricks.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yohanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yohanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeˋira said, who understands well what Rebbi Yohanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you wish, you may say there is a difference, since the Torah said bitter herbs, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.