meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Yerushalmi/Seder Moed/Jerusalem Talmud Pesachim/English/merged.txt"}
text: Jerusalem Talmud Pesachim
  תלמוד ירושלמי פסחים
  merged
  
  This file contains merged sections from the following text versions:
  -Rabbi Mike Feuer, Jerusalem Anthology
  -
  -Sefaria Community Translation
  -
  
  Jerusalem Talmud Pesachim
  
  
  
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  ... R’ Yudah says: the community can make second Passover. So we find that Hezekiah made second Passover, as it is written “For a multitude of the people, many from Ephraim and Manasseh…” (Divre HaYamim II 30:18) There are those who teach 
  
  
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  that we intercalate a month into the calendar because of ritual impurity and there are those that teach that we do not do so. According to the opinion that says we do not intercalate a month into the calendar because of ritual impurity, how do we understand the verse “…for they ate the Passover sacrifice not as it is written…” (ibid.)? That they added a month of Nisan, but we only add a month of Adar. This is like the teaching of Mar R’ Simon bar Zavdi: they found the skull of Ornan the Jebusite under the altar.
  
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  The puncta on the hē of רחוקהׄ says to you that the "distant road" can be as near as just outside the gates of the Temple.
  ...and the rabbis say, at a time when the [unmarked] letters outnumber the puncta, you expound on the letters and skip the puncta; and at a time when the puncta outnumber the [unmarked] letters, you expound on the puncta and skip the letters. Rabbi [Yehuda haNasi] says, Even if there is only one punctum above the word, you expound on the puncta and skip the letters. The hē in רחוקהׄ is dotted because the man is distant, not the road.
  
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  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. 
  
  Daf 68b
  
  
  We interrupt [a meal] for [the beginning of] Shabbat - these are the words of Rabbi Yuda. Rabbi Yosa says, "We do not interrupt." It once happened that Rabban Shimon ben Gamliel and Rabbi Yose ben Chalafta (Rabbi Yosa) were eating on the eve of Shabbat in Akko and the holiness of the Shabbat set in (Shabbat began). Rabbi Shimon ben Gamliel said to Rabbi Yose ben Chalafta, "Do you want us to interrupt for the Shabbat?"
  He said [back] to him, "The whole day, you were preferring my words to Rabbi Yehuda (Rabbi Yuda); and now you are preferring the words of Rabbi Yehuda in front of me? 'Do you also want to conquer the queen with me in the house?'" He said to him, "If so, let us not interrupt, so that the law in Israel will not be fixed like Rabbi Yehuda." They did not move from there until they fixed the law to be like Rabbi Yose.
  Rabbi Yehuda [said] in the name of Shmuel, "These are the words of Rabbi Yehuda and Rabbi Yosa, but the words of the sages are, 'Cover [it with] a tablecloth and sanctify [the Shabbat by reciting Kiddush].'" What is [the law about] eating types of sweets [close to the beginning of Passover night]? What is [the law about] eating types of desserts [close to the beginning of Passover night]? 
  Rabbi Yudan Nessia took a bath and became thirsty. He asked Rav Manna, "If thirst comes, What is [the law about] drinking [close to the beginning of Passover night]?" 
  He said to him, "Rabbi Chiya taught, 'Its is forbidden for a person to taste anything until it gets dark.'"
  Rabbi Levi said, "One who eats matsa on the eve of Passover is like one who has intercourse with his betrothed in the house of his father-in-law; and the one who has intercourse with his betrothed in the house of his father-in-law is lashed."
  It was taught: Rabbi Yuda ben Betira says, "[It is forbidden to eat before Passover], whether it is matsa or whether it is <i>chamets</i> (leavened grain products)." Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi, "Rebbi did not eat, neither <i>chamets</i> nor matsa." Not matsa from that of Rabbi Levi, and not <i>chamets</i> from that of Rabbi Yuda ben Betira. And was Rebbi a student of Rabbi Yuda ben Betira? 
  No. He was a student of Rabbi Yakov son of the holy ones.
  But rather it is [that he did not eat] because he was a firstborn (it is customary for firstborns to fast on the eve of Passover).
  Rav Manna said, "Rav Yonah, my father, was a firstborn and he would eat."
  Rav Tanchuma said, "It is not from this [that he did not eat], it is from this: Rebbi was delicate - when he would eat during the day, he would not eat at night. And why did he not eat here during the day? So that he would enter Shabbat (Passover) with desire (hungry)."
  Rav Levi said, "And because it is the way of slaves to eat standing up and here to eat reclining, [it is] made known that they went from slavery to freedom."
  Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi, "The <i>kazayit</i> (the minimum requirement - the size of a large olive) that a person is obligated [to eat of the required foods], he must eat it reclining.
  Rabbi Yose asked in front of Rabbi Simon, "Even a slave in front of his master? Even a woman in front of her husband?" He said [back] to him, "From the great man I have [only] heard up to this."
  Rav said, "Rav Chiya bar Adda [said], 'Because it is not pleasant for a person to eat from the weekly poor fund, and here [he must drink four cups] even [if they are acquired] from the daily poor fund.'"
  It was taught: A person must gladden his wife and children on the holiday. With what does he gladden them? With wine.
  Rabbi Yuda says, "Women with what is fitting for them and minors with what is fitting for them: Women with what is fitting for them - for example, shoes and garments; and minors with what is fitting for them - for example, walnuts and hazelnuts."
  They say that Rabbi Tarfon did this.
  From where [do we know the requirement to drink] four cups? Rabbi Yochanan [said] in the name of Rav, "Rabbi Banniah said, 'Corresponding to the four [expressions of] salvations: "Therefore say unto the children of Israel, I am the Lord, and I will bring you out, etc. And I will take you to Me for a people, etc."(Exodus 6:6-7). "And I will bring you out, and I will rescue you, and I will save you, And I will take you."' Rabbi Yehoshua ben Levi said, 'Corresponding to the four cups of Pharaoh: "And the cup of Pharaoh was in my hand and I squeezed them into the cup of Pharaoh and I placed the cup onto the palm of Pharaoh... and you will place the cup of Pharaoh, etc." (Genesis 40:11-13).' 
  Rabbi Levi said, 'Corresponding to the four kingdoms' and the rabbis said, 'Corresponding to the four punishments that the Holy One, blessed be He, will pour upon the nations of the world in the future: "For so said the Lord, the God of Israel to me, 'Take the cup of wine of anger, etc.'" (Jeremiah 25:15); "A golden cup is Babylonia in the hand of the Lord" (Jeremiah 51:7); "As it is a cup in the hand of the Lord" (Psalms 75:9); "Upon the wicked He will cause to rain coals; fire and brimstone and burning wind shall be the portion of their cup" (Psalms 11:6).'" What is 'the portion of their cup'? Rabi Avin said
  
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  the vial of Poterion wine that is given after the bath [in the bath house]. And in the future the Holy One of Blessing will give to Israel four cups of consolation to drink: 'God is my portion my cup' (Psalms 16:5); 'You anoint my head with oil; my cup overflows' (Psalms 23:5); and also 'I will lift up the cups of salvation' (Psalms 116:13)
  
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  They dilute for him a first cup. Beit Shammai says: He blesses the day and after that he blesses the wine. Beit Hillel says: He blesses the wine and after that he blesses the day.
  What is the reasoning of Beit Shammai? That the holiness of the day causes the wine that comes, and he is already obligated to say the Kiddush of the (holy) day before the wine even arrives. What is the reasoning of Beit Hillel? That the wine causes [one to say] the Kiddush of the day, as has been said. And another reason: The wine is commonplace and Kiddush is less commonplace. Rabbi Yosi says: [When] they say the two [blessings], [the blessing over] wine and Havdalah, the [blessing over] wine comes first. This undermines the entire reasoning of Beit Shammai: [In our case] the holiness (or Kiddush) of the day does not cause the wine, [but in R. Yosi's case] Havdalah does cause the wine that comes [and yet] the wine goes first. The only reason for Beit Hillel's position is that the wine is commonplace and the Kiddush is less commonplace. [It is like R. Yosi's case] since the wine is commonplace and Havdalah is less commonplace [and yet] the wine goes first. Rabbi Mana says: Say the two of them, wine and Havdalah, saying Havdalah first. The only reasoning for Beit Shammai is that one is already obligated in Kiddush even before the wine comes. That is like here [in Rabbi Mana's case] since one is obligated in Havdalah even before the wine comes, and Havdalah should come first. The only reasoning for Beit Hillel is that the wine causes the Kiddush to be said. Likewise, here [in Rabbi Mana's case] the wine causes Havdalah to be said but Havdalah still should come first. Rabbi Zeira says: When we say the two of them, Havdalah can be said without wine but Kiddush can only be said with wine... 
  Then vegetables] would be set before him. He dips the lettuce until he reaches that which accompanies the [matsa. Then] matsa, lettuce, charoset [a sweet mixture of fruits and spices eaten with the bitter herbs], and two cooked foods would be set before him, even though
  
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  [eating] charoset 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]. 
  
  He pours a second cup, and here the son asks. If he does not have the intelligence to ask,
  his father teaches him [to ask]: "Why is this night different from all [other] nights? On all [other] nights, we dip [vegetables] once, [but] on this night, we dip [vegetables] twice. On all [other] nights, we eat chamets (leavened grain products) and matsa, [but] on this night, it is all matsa. On all [other] nights, we eat meat roasted, stewed or boiled, [but] on this night, it is all roasted. " 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 passage.
  
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  Rabbi Cheya taught, Corresponding to four sons did the Torah speak; a wise son, an evil son, an innocent son and a son who doesn't know to ask.
  What does the wise son say? "'What are these testimonies, statutes and judgments that the Lord our God commanded us?' (Deuteronomy 20:6)" And accordingly you will say to him, "'With the strength of [His] hand did the Lord take us out from Egypt, from the house of slaves.' (Exodus 13:14)"
  What does the evil son say? "'What is this worship to you?' (Exodus 12:26) What is this toil that you make us toil each and every year?" Since he excluded himself from the collective, accordingly you say to him, "'For the sake of this, did the Lord do [this] for me.' (Exodus 13:8) 'For me' did He do and not for 'that man.'
  If 'that man' had been there, he would not have been worthy of ever being saved from there."
  What does the innocent [son] say? "'What is this?' (Exodus 13:14)" And accordingly you will teach him the laws of the Pesach sacrifice, that "We may not eat an afikoman [a dessert or other foods eaten after the meal] after [we are finished eating] the Pesach sacrifice, so that a person should not get up from one eating group to another eating group."
  And [regarding] the son who doesn't know to ask, you will open [the conversation] for him first. Rabbi Yosa said, "The Mishna said, 'and if the son has no understanding [in order to ask questions], his father teaches him [to ask].'" 
  
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  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 Hallel over it [while it is in front of him] and [then] recites the blessing over the song [of praise, i.e., Hallel]. Between these [first three] cups, if he wants to drink, he may drink. Between the third and the fourth [cups], he may not drink. (10:8). We may not eat an afikoman [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]."
  
  Daf 71b
  
  [Contact with] the Pesach sacrifice after midnight renders one's hands impure. [Contact with] piggul [a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time] or notar [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." 