meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Moed/Mishnah Pesachim/English/Open Mishnah.txt"}
text: Mishnah Pesachim
  משנה פסחים
  Open Mishnah
  
  
  Mishnah Pesachim
  
  
  
  
  
  On the evening of the fourteenth [of Nissan] we check for <i>chamets</i> [leavened grain products] by candlelight. Any place into which we do not bring <i>chamets</i> 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. Beit Shammai says, "Two rows upon the entire wine-cellar." But Beit Hillel says, "The two outer rows, which are the uppermost."
  We do not need to be concerned [that] perhaps a weasel dragged [<i>chamets</i>] from [one] house to [another] house, or from [one] place to [another] place. Since if [we were to be concerned, we would also need to be concerned that <i>chamets</i> was dragged] from [one] courtyard to [another] courtyard, and from [one] city to [another] city — there [would be] no end to the matter.
  Rabbi Yehuda says, "We check on the evening of the fourteenth, and on the fourteenth in the morning, and at the time of the destruction [of <i>chamets</i>]." And the Sages say, "If he did not check on the evening of the fourteenth, he must check on the [day of the] fourteenth. If he did not check on the fourteenth, he must check on [the intermediate days of] the festival. If he did not check on the festival, he must check after the festival." And what he leaves over [on the night of the fourteenth in order to eat on the morrow], he must put in a concealed place, in order that checking after it shall not be necessary.
  Rabbi Meir says, "We may eat [<i>chamets</i>] through all [the first] five [hours of the day], and we must burn [it] at the beginning of the sixth [hour]." Rabbi Yehuda says, "We may eat [it] through all [the first] four [hours of the day], we hold [it] in suspense through the fifth [hour], and we must burn it at the beginning of the sixth [hour]."
  Rabbi Yehudah also said, "Two loaves of bread of a thank-offering [that had become] unfit were placed on the roof of the [Temple] portico. As long as they [both] lay [there], all the people would eat [<i>chamets</i>]. [When] one of them was removed, they would suspend and neither eat nor burn [their <i>chamets</i>]. [When] the second one of them was removed, all the people would begin burning [their <i>chamets</i>]." Rabban Gamliel says, "[<i>Chamets</i> that is] <i>chulin</i> [ food permitted for general consumption] may be eaten through all [the first] four [hours of the day]; but [<i>chamets</i> that is]  <i>terumah</i> [may be eaten even] through all [the first] five [hours of the day]; and we must burn [all <i>chamets</i>] at the beginning of the sixth [hour]."
  Rabbi Chanina, the adjunct head of the <i>Kohanim</i> [the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple], said, "During [all] the days of the <i>Kohanim</i>, they never refrained from burning [sacrificial] meat that had become impure by a secondary source of impurity [along] with [sacrificial] meat that had become impure by a primary source of impurity, even though it added impurity to impurity."  Rabbi Akiva added and said, "During [all] the days of the <i>Kohanim</i>, they never refrained from lighting oil that had become unfit by [contact with] a <i>tevul yom</i> [a person who has immersed that day for purification but who must wait for night-fall to be fully pure] in a lamp that had become impure by one who had become impure by a corpse, even though they would [by so doing] add impurity to impurity."
  Said Rabbi Meir, "From their words we learn that we may burn <i> terumah</i> that is pure [but is <i>chamets</i>, together] with [<i> terumah</i>] that is impure on Pesach."  Rabbi Yose said to him, "This is not analogous.  [Even] Rabbi Eliezer and Rabbi Yehoshua concede that each is burned separately.  About what do they disagree?  About [<i>terumah</i> whose status of purity was] in question and impure [<i>terumah</i>], where Rabbi Eliezer says, 'Each must be burned separately;' and Rabbi Yehoshua says, 'Both [of them may be burned] together.'"
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  “[The Lord spoke to Moses, saying: Speak to the children of Israel, saying: If anyone of you or of your generations] Was unclean [by reason of contact with a dead body] or on a distant journey” (Numbers 9:9-10) And did not observe the first [Passover], [Then] he must observe the second [Passover].  [If] he [unintentionally] erred Or was prevented And did not observe the first [Passover], [Then] he must observe the second [Passover].  If so [asked the Mishnah], Why is it said (in Numbers 9:10): [That those] “unclean [by reason of contact with a dead body] or on a distant journey” [observe the second Passover]?  [The Mishnah answers: It is to teach] that these [“unclean by reason of contact with a dead body or on a distant journey”] are exempt from being cut off from their kin, But those [who deliberately fail to observe the Passover] are liable to being cut off from their kin.
  What is “a distant journey” (within the meaning of Numbers 9:10)?  From Modi’in and beyond, And the same distance in any direction [from Jerusalem is a distant journey] — [These are] the words of Rabbi Akiva.  Rabbi Eliezer says: [A journey is distant anytime one leaves] from the threshold of the Temple Court and beyond.  Said Rabbi Yose [to Rabbi Eliezer]: For that reason there is a dot over the letter <i>hei</i> [ in the word <i>rechokah</i> - “distant” - in Numbers 9:10], [In order] to teach: Not because it is really distant, But [when one has departed] from the threshold of the Temple Court and beyond [One is regarded as being on “a distant journey”].
  What is the difference between the first Passover and the second [Passover]?   The first [Passover] is subject to the prohibition that “[Leaven] shall not be seen [with you]” (Exodus 13:7) And “[leaven] shall not be found [in your houses]” (Exodus 12:19);  While at the second [Passover, One may have both] leavened and unleavened bread in the house.   The first [Passover] requires [the reciting of] Hallel (Psalms 113–118) when [the Passover lamb] is eaten, While the second [Passover] does not require [the reciting of] Hallel when it is eaten.   But both [first and second Passover] require [the reciting of] Hallel when they are offered, And they [both] are eaten roasted with unleavened bread and bitter herbs, And they [both] override the Sabbath.
  
  
  
  On the eve of Passover [from] close to [the time of] the afternoon offering, no one must eat until nightfall.  Even the poorest person in Israel must not eat [on the night of Passover] unless he reclines.  And they must give him no fewer than four cups of wine, even [if he receives relief] from the charity plate.
  They pour the first cup [of wine] for [the leader of the seder].  The House of Shammai say: He recites a blessing for the day [first], and then recites a blessing over the wine  But the House of Hillel say: He recites a blessing over the wine [first], and then recites a blessing for the day.
  [Then] they set [food] before him.  He dips the lettuce before he reaches the course following the [unleavened] bread.  [Then] they set before him unleavened bread, lettuce, and a mixture of apples, nuts, and wine, and two dishes, although the mixture of apples, nuts, and wine is not compulsory.  Rabbi Eliezer bar Tzadok says: It is compulsory.  And in the Temple they used to bring before him the body of the Passover-offering.
  They pour a second cup [of wine] for him.  And here the son questions his father.  And if the son has insufficient understanding [to question], his father teaches him [to ask]:  Why is this night different from all [other] nights?  On all [other] nights, we eat leavened and unleavened bread, [but] on this night, [we eat] only unleavened bread.  On all [other] nights, we eat all kinds of vegetables, [but] on this night, [we eat only] bitter herbs.  On all [other] nights, we eat meat roasted, stewed or boiled, [but] on this night, [we eat] only roasted [meat].  On all [other] nights, we dip [vegetables] once, [but] on this night, we dip [vegetables] twice.  And according to the son's intelligence, his father instructs him.  He begins [answering the questions] with [the account of Israel’s] shame and concludes with [Israel’s] glory, and expounds from “My father was a wandering Aramean” until he completes the whole passage.
  Rabban Gamliel used to say: Whoever does not mention these three things on Passover does not discharge his duty, and these are they: the Passover-offering, unleavened bread, and bitter herbs. [The] Passover-offering [is offered] because the Omnipresent One passed over the houses of our ancestors in Egypt. Unleavened bread [is eaten] because our ancestors were redeemed from Egypt. [The] bitter herb is [eaten] because the Egyptians embittered the lives of our ancestors in Egypt.  In every generation a person must regard himself as though he personally had gone out of Egypt, as it is said: “And you shall tell your son in that day, saying: ‘It is because of what the Lord did for me when I came forth out of Egypt.’” Therefore it is our duty to thank, praise, laud, glorify, exalt, honor, bless, extol, and adore Him Who performed all these miracles for our ancestors and us; He brought us forth from bondage into freedom, from sorrow into joy, from mourning into festivity, from darkness into great light, and from servitude into redemption. Therefore let us say before Him, Hallelujah!
  Up until which point should he recite?  The House of Shammai says: Up to 'as a happy mother of children'.  The House of Hillel says: Up to 'flint stone into a water-spring', and conclude with the blessing of redemption.  Rabbi Tarfon says: 'who redeemed us and our ancestors from Egypt', but without a concluding blessing.  Rabbi Akiva says: 'O YHVH our God and God of our ancestors--may we 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 Passover sacrifices etc.' until 'Bless you YHVH, Redeemer of Israel.
  They mix a third cup; he blesses his meal. [The] fourth [cup] is concluded with Hallel, which he says with the [concluding] blessing.  Between these cups, if he wishes to drink, he may drink.  Between the third and the fourth [cups], he may not drink.
  They may not add an afikoman after the Pesach offering.  If a few of them fell asleep, they may eat.  If all of them [changed locations], they may not eat.  Rabbi Yossi says:  if they nod off, they may eat. If they fall asleep, they may not eat.