meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Moed/Mishnah Pesachim/English/Sefaria Community Translation.txt"}
text: Mishnah Pesachim
  משנה פסחים
  Sefaria Community Translation
  
  
  Mishnah Pesachim
  
  
  
  
  
  
  On the evening of the fourteenth [of Nissan] we check for leavened bread by candlelight. Any place which we do not bring leavened bread into does not require checking. And why did [the sages] say [that we must check up to] two rows in the wine cellar? [It is] a place which we bring leavened bread into. The House of Shammai say: Two rows upon the entire wine-cellar. The House of Hillel say: The two outer rows, which are the uppermost.
  
  
  
  The entire time that one is allowed to eat [<i>chamets</i> - leavened grain products], one may feed it to a domesticated animal, to a wild animal and to birds; or sell it to a gentile; and it is permitted to benefit from it.  [After the] time [that it may still be eaten] has passed, it is prohibited to benefit from it, and one may not feed the fire of an oven or a pot range with it.  Rabbi Yehuda says, "The destruction of <i>chamets</i> may not be done except by burning.  But the Sages say, "One may also crumble [it] and throw [it] into the wind or put [it] in the sea."
  If there exists <i>chamets</i> of a gentile, which [was in existence] during Pesach, it is permitted to benefit from it  [after Pesach]; but [if it were] of an Israelite, it is forbidden to benefit from it  [after Pesach], as it is stated (Exodus 13:7), "And there shall not be seen any leaven to you."
  If a gentile lent money to an Israelite upon [the security] of [the latter's] <i>chamets</i> [and he defaults on the loan], it is permitted to benefit from it after Pesach; but when an Israelite has lent money to a gentile upon [the security] of [the latter's] <i>chamets</i> [and he defaults on the loan], it is forbidden to benefit from it after Pesach; If <i>chamets</i> has been covered by fallen ruins, behold it is as if it is destroyed; Rabban Shimon ben Gamliel says, "Only when [it is so covered that] a dog cannot search for it."
  [A common Israelite] who eats <i>terumah</i> [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] that is <i>chamets</i> on Pesach, [if it be] through error, he must pay the principal, and the fifth part [in addition]; but if [he did it] willfully, he is exempt from  payments, and [even of paying] for the value of the wood [if the <i> chamets</i> were to have been used for fuel in the place of wood].
  These are the [grains] with which a person may discharge his [obligation to eat matsa] on Pesach:  with wheat, with barley, with spelt, and with rye, and with oats. We may discharge [our obligation] with <i>demai</i>‎ [produce from which it is uncertain whether tithes were already taken], and with <i>ma'aser rishon</i> [the first tithe of produce, which must be given to the Levi] from which <i>terumah</i> has been taken; and with <i>ma'aser sheni</i> [the second tithe of produce, which must be taken to Jerusalem and consumed there] and <i>hekdesh</i> [property, living or inanimate, devoted by its owner for sacred purposes, by which action he ceases to be its owner] which have been redeemed; and for <i>Kohanim</i> [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple] with <i>challah</i> [a portion of a batch of bread dough given to a <i>Kohen</i> which becomes holy upon separation, and can only be consumed by <i>Kohanim</i> or their household], and with <i>terumah</i>. But [we may] not [discharge our obligation] with <i>tevel</i> [produce from which the various tithes have not yet been separated]; and not with <i>ma'aser rishon</i>, from which <i>terumah</i> has not been taken; or with <i>ma'aser sheni</i> and <i>hekdesh</i> which have not been redeemed; and not with the loaves of a thank-offering, and the thin cakes of the offering of a <i>nazir</i> [a person who vows to avoid corpse impurity, refrain from cutting his hair and abstain from all grape products], if one had made them for his own use; if [however] he had made them to sell in the market, we may discharge [our obligation] with them.
  These are the vegetables with which a person discharges his [obligation to eat bitter herbs] on Pesach: with lettuce, and with wild endive, and with garden endive, and with ‏field eryngo, and with bitter coriander; we may discharge [our obligation] with them whether they are fresh or dried, but not [if they are] pickled, boiled, or cooked. [These different vegetables] may combine [together] to [make up the required size of] a <i>kazayit</i> [a specific measure of volume]; and we may discharge [our obligation] with their stalks; and with <i>demai</i>‎, and with <i>ma'aser rishon</i> from which <i>terumah</i>  has been taken; and with <i>ma'aser sheni</i> and <i>hekdesh</i> which have been redeemed.
  We may not soak bran for chickens [on Pesach]; but we may scald it. A woman may not soak the bran which she takes with her to the bathhouse, but may rub it on her body [when it is] dry. One may not chew [grains of] wheat and place them [as a salve] on his wound, because they will become leavened.
  We may not put flour into <i>charoset</i> [a sweet mixture of fruits and spices eaten with the bitter herbs] or into mustard; if one did [so], he should eat [it] immediately. But Rabbi Meir forbids [it]. We may not boil the Pesach sacrifice, not with drinks and not with fruit juices; but [after it has been roasted] we may dab it or dip it in them. Water which a baker uses [in making the dough] must be thrown away [immediately], because it becomes leavened.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  A man may not eat until it gets dark on the eve of Pesach [from] close to [the time of] the afternoon offering.  Even the poorest person in Israel may not eat [on the eve of Pesach] until he reclines [at the night's Seder].  And [the communal officers] must give him no fewer than four cups of wine, and [they must do so] even [if he receives relief] from the charity plate.
  The first cup [of wine] would be mixed for [the leader of the Seder];  Beit Shammai says, "He recites a blessing for the day [first], and afterwards recites a blessing over the wine."  But Beit Hillel says, "He recites a blessing over the wine [first], and afterwards recites a blessing for the day."
  [Then vegetables] would be set before him.  He dips the lettuce until he reaches that which accompanies the [matsa. Then]  matsa, lettuce, <i>charoset</i> [a sweet mixture of fruits and spices eaten with the bitter herbs], and two cooked foods would be set before him, even though [eating] <i>charoset</i> is not a commandment.  Rabbi Eliezer beRabbi Tsadok says, "It is a commandment."  And in the [time of the] Temple, the body of the Pesach sacrifice would be set before [the Seder leader].
  A second cup [of wine] would be mixed for him.  And here the son asks [questions to] his father.  And if the son has no understanding [in order to ask questions], his father teaches him [to ask]:  "Why is this night different from all [other] nights?  On all [other] nights, we eat <i>chamets</i> (leavened grain products) and matsa, [but] on this night, it is all matsa.  On all [other] nights, we eat other vegetables, [but] on this night, it is all bitter herbs.  On all [other] nights, we eat meat roasted, stewed or boiled, [but] on this night, it is all roasted.  On all [other] nights, we dip [vegetables] once, [but] on this night, we dip [vegetables] twice."  And according to the son's understanding, his father instructs him.  He begins [instructing him about the Exodus story] with [the account of Israel’s] shame and concludes with [Israel’s] praise (glory); and expounds from “My father was a wandering Aramean” (Deuteronomy 26:5) until he completes the whole entire passage.
  Rabban Gamliel used to say, "Anyone who has not mentioned these three things on Pesach has not discharged his obligation, and these are [the items that he must mention]: the Pesach sacrifice, matsa and bitter herbs. [The] Pesach [Passover] sacrifice [is offered] - because the Omnipresent passed over the homes of our ancestors in Egypt. Matsa [is eaten] - because our ancestors were redeemed in Egypt. Bitter herbs [are eaten] - because the Egyptians embittered the lives of our ancestors in Egypt."  In every generation a person must see himself as though he [personally] had gone out of Egypt, as it is stated, “And you shall tell your son on that day, saying, ‘It is because of what the Lord did for me when I came forth out of Egypt’” (Exodus 13:8). Therefore we are obligated to thank, praise, laud, glorify, exalt, lavish, bless, extol, and adore He Who made all these miracles for our ancestors and for us: He brought us out from slavery to freedom, from sorrow to joy, from mourning to [celebration of] a festival, from darkness to great light, and from servitude to redemption. [Therefore,] let us say before Him, Halleluyah!
  Up until [which point in <i>Hallel</i> - Psalms of thanksgiving recited joyously and communally on many festivals] should one recite [before the meal]?  Beit Shammai says, "Up to [the verse that ends with the phrase] 'A happy mother of children'" (Psalms 113:9).  Beit Hillel says, "Up to [the verse that ends with the phrase] 'flint stone into a water-spring'" (Psalms 114:8). And one should conclude [this section of <i>Hallel</i> with [the blessing of] redemption.  Rabbi Tarfon says, "[This blessing concludes with the words] 'who redeemed us and our ancestors from Egypt,'" but [Rabbi Tarfon] would not conclude [this section with a concluding blessing].  Rabbi Akiva says, "[This blessing concludes with the words]: 'So Lord our God and God of our ancestors, let us come to reach other seasons and festivals in peace, joyful in the rebuilding of your city, and jubilant in your Temple service, where we will eat from the offerings and Pesach sacrifices etc.' until 'Blessed are you Lord, Redeemer of Israel.'"
  A third cup would be mixed for [the Seder leader]. He [then] blesses [God] for his meal. [The] fourth [cup is mixed] and he finishes <i>Hallel</i> over it [while it is in front of him] and [then] recites the blessing over the song [of praise, i.e., <i>Hallel</i>].  Between these [first three] cups, if he wants to drink, he may drink.  Between the third and the fourth [cups], he may not drink.
  We may not eat an <i>afikoman</i> [a dessert or other foods eaten after the meal] after [we are finished eating] the Pesach sacrifice.  If some of the company fell asleep, they may [continue to] eat [of the Pesach sacrifice].  If all of them [fell asleep], they may not [continue to] eat [it].  Rabbi Yose says,  "If they [only] nod off, they may [continue to] eat [it]. If they fall asleep [completely], they may not [continue to] eat [it]."
  [Contact with] the Pesach sacrifice after midnight renders one's hands impure.  [Contact with] <i>piggul</i> [a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time] or <i>notar</i> [a sacrifice that becomes unfit, due to being left unconsumed until after the time limit for its consumption] renders one's hands impure.  [If] one recited a blessing over the Pesach sacrifice, he exempts [himself from the obligation to make a blessing] on [another] sacrifice [that he eats].  If he recited a blessing over [the eating of another] sacrifice, he has not exempted [himself from the obligation to make a blessing] on the Pesach sacrifice - so says Rabbi Yishmael.  Rabbi Akiva says, "Neither this nor that [blessing] exempts the other."