## Pesachim Daf 28b

###### Pesachim 28b:1
[Pesachim 28b:1](https://torahapp.org/share/book/Pesachim/r/28b:1)

רַבִּי שִׁמְעוֹן אוֹמֵר: חָמֵץ לִפְנֵי זְמַנּוֹ וּלְאַחַר זְמַנּוֹ — אֵינוֹ עוֹבֵר עָלָיו בְּלֹא כְּלוּם. תּוֹךְ זְמַנּוֹ — עוֹבֵר עָלָיו בְּכָרֵת וּבְלָאו. וּמִשָּׁעָה שֶׁאָסוּר בַּאֲכִילָה אָסוּר בַּהֲנָאָה, אֲתָאן לְתַנָּא קַמָּא. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: תְּמַהּ עַל עַצְמְךָ, הֵיאַךְ חָמֵץ אָסוּר בַּהֲנָאָה כׇּל שִׁבְעָה!

**William Davidson Edition - English:**
**Rabbi Shimon says:** One who eats or derives benefit from **leavened bread,** both **before its time and after its time, does not transgress any** prohibition. **During its time one** is liable to receive ***karet* and transgresses a negative mitzva** for eating or deriving benefit from leavened bread. **And from the time that it is prohibited to eat** leavened bread, beginning at midday on Passover eve, **it is** also **prohibited to** derive **benefit** from it. The Gemara comments: With this last sentence **we have come to** the opinion of **the first *tanna*,** as this statement appears to present Rabbi Yehuda’s opinion and not that of Rabbi Shimon. **Rabbi Yosei HaGelili says: Be astounded with yourself. How can it be prohibited to** derive **benefit from leavened bread for all seven** days? In other words, he disagrees with the premise that it is prohibited to derive benefit from leavened bread even during the seven days of Passover.


###### Pesachim 28b:2
[Pesachim 28b:2](https://torahapp.org/share/book/Pesachim/r/28b:2)

וּמִנַּיִן לָאוֹכֵל חָמֵץ מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה שֶׁהוּא עוֹבֵר בְּלֹא תַעֲשֶׂה — שֶׁנֶּאֱמַר: ״לֹא תֹאכַל עָלָיו חָמֵץ״, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The *baraita* discusses a related issue: **From where** is it derived **that one who eats leavened bread** on Passover eve **from the sixth hour and onward transgresses a negative mitzva? As it is stated:** “And you shall sacrifice the Paschal lamb to the Lord your God, of the flock and the herd, in the place which the Lord shall choose to cause His name to dwell there. **You shall eat no leavened bread with it;** for seven days you shall eat *matzot*, the bread of affliction” (Deuteronomy 16:2–3). The juxtaposition of the Paschal lamb with the prohibition of leavened bread teaches that the prohibition to eat leavened bread begins from the time that the Paschal lamb is slaughtered, namely, the afternoon of the fourteenth of Nisan. **This is the statement of Rabbi Yehuda.**


###### Pesachim 28b:3
[Pesachim 28b:3](https://torahapp.org/share/book/Pesachim/r/28b:3)

אָמַר לוֹ רַבִּי שִׁמְעוֹן: וְכִי אֶפְשָׁר לוֹמַר כֵּן? וַהֲלֹא כְּבָר נֶאֱמַר ״לֹא תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת״! אִם כֵּן, מָה תַּלְמוּד לוֹמַר ״לֹא תֹאכַל עָלָיו חָמֵץ״? בְּשָׁעָה שֶׁיֶּשְׁנוֹ בְּקוּם אֱכוֹל מַצָּה — יֶשְׁנוֹ בְּבַל תֹּאכַל חָמֵץ, וּבְשָׁעָה שֶׁאֵינוֹ בְּקוּם אֱכוֹל מַצָּה — אֵינוֹ בְּבַל תֹּאכַל חָמֵץ.

**William Davidson Edition - English:**
**Rabbi Shimon said to him: Is it possible to say this? Isn’t it already stated: “You shall eat no leavened bread with it; for seven days you shall eat *matzot*”?** Since the verse links the prohibition of leavened bread to the mitzva of eating *matza*, one should also say that one must eat *matza* on the fourteenth of Nisan. **If so, what** does it mean when **the verse states: “You shall eat no leavened bread with it”?** The verse indicates that **at a time when he is** under the obligation to **get up and eat *matza*, he is subject to** the prohibition of: **You shall eat no leavened bread. And at a time when he is** under no obligation to **get up and eat *matza*, he is not subject to** the prohibition of: **You shall eat no leavened bread.**


###### Pesachim 28b:4
[Pesachim 28b:4](https://torahapp.org/share/book/Pesachim/r/28b:4)

מַאי טַעְמָא דְּרַבִּי יְהוּדָה? תְּלָתָא קְרָאֵי כְּתִיבִי: ״לֹא יֵאָכֵל חָמֵץ״, ״וְכׇל מַחְמֶצֶת לֹא תֹאכֵלוּ״, ״לֹא תֹאכַל עָלָיו חָמֵץ״. חַד לִפְנֵי זְמַנּוֹ, וְחַד לְאַחַר זְמַנּוֹ, וְחַד לְתוֹךְ זְמַנּוֹ.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** for the opinion **of Rabbi Yehuda?** The Gemara explains: **There are three verses** that **are written** with regard to this prohibition, and in Rabbi Yehuda’s opinion each one teaches that the prohibition applies at a different time. One verse states: **“Leavened bread shall not be eaten”** (Exodus 13:3). Another verse states: **“And all that which is leavened you shall not eat;** in all your habitations you shall eat *matzot*” (Exodus 12:20). And a third verse states: **“You shall eat no leavened bread with it”** (Deuteronomy 16:3). **One** verse indicates that there is a prohibition against eating leavened bread even **before its time,** on Passover eve. **One** verse indicates that there is a prohibition against eating leavened bread **after its time** as well, if a Jew owned it during Passover. **And one verse** indicates that the prohibition applies **during Passover** itself.


###### Pesachim 28b:5
[Pesachim 28b:5](https://torahapp.org/share/book/Pesachim/r/28b:5)

וְרַבִּי שִׁמְעוֹן: חַד לְתוֹךְ זְמַנּוֹ. ״וְכׇל מַחְמֶצֶת״ מִבְּעֵי לֵיהּ לְכִדְתַנְיָא: אֵין לִי אֶלָּא שֶׁנִּתְחַמֵּץ מֵאֵלָיו. מֵחֲמַת דָּבָר אַחֵר מִנַּיִן? תַּלְמוּד לוֹמַר: ״כׇּל מַחְמֶצֶת לֹא תֹאכֵלוּ״.

**William Davidson Edition - English:**
The Gemara asks: **And** how does **Rabbi Shimon** interpret these three verses? The Gemara explains: **One** verse is required **to** teach about the prohibition **during its time.** The verse: **“And all that which is leavened** you shall not eat” **is required** for another *halakha*, **as it was taught** in a *baraita*: **I have** derived that leavened bread is prohibited **only if it became leavened on its own,** through its own natural process. **From where do I derive** that if it became leavened **due to another substance** it is considered to be leavened bread as well? **The verse states: “All that which is leavened you shall not eat.”** This indicates that all leavened bread, no matter how it became so, is forbidden during Passover.


###### Pesachim 28b:6
[Pesachim 28b:6](https://torahapp.org/share/book/Pesachim/r/28b:6)

״לֹא יֵאָכֵל חָמֵץ״ מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: מִנַּיִן לְפֶסַח מִצְרַיִם שֶׁאֵין חִימּוּצוֹ נוֹהֵג אֶלָּא יוֹם אֶחָד? תַּלְמוּד לוֹמַר: ״לֹא יֵאָכֵל חָמֵץ״, וּסְמִיךְ לֵיהּ: ״הַיּוֹם אַתֶּם יֹצְאִים״.

**William Davidson Edition - English:**
The verse **“Leavened bread shall not be eaten” is** also **required** for another *halakha*. **As it was taught** in a *baraita* that **Rabbi Yosei HaGelili says: From where** is it derived **that the** prohibition against eating **leavened bread** during **the** first **Passover in Egypt applied for only one day? The verse states: “Leavened bread shall not be eaten,”** and this is **juxtaposed to** the verse that states: **“This day you go forth** in the month of spring” (Exodus 13:4). This indicates that the prohibition against eating leavened bread during the first Passover in Egypt applied for only that one day.


###### Pesachim 28b:7
[Pesachim 28b:7](https://torahapp.org/share/book/Pesachim/r/28b:7)

וְרַבִּי יְהוּדָה, מֵחֲמַת דָּבָר אַחֵר מְנָא לֵיהּ? מִדְּאַפְּקֵיהּ רַחֲמָנָא בִּלְשׁוֹן מַחְמֶצֶת.

**William Davidson Edition - English:**
The Gemara asks: **And Rabbi Yehuda, from where does he** derive that leavened bread that became leavened **due to another substance** is prohibited? The Gemara answers: He derives it from the fact **that the Merciful One expresses** this *halakha* **with the** general **term: “That which is leavened”;** no additional amplification is required.


###### Pesachim 28b:8
[Pesachim 28b:8](https://torahapp.org/share/book/Pesachim/r/28b:8)

דְּרַבִּי יוֹסֵי הַגְּלִילִי מְנָא לֵיהּ? אִי בָּעֵית אֵימָא: מִדִּסְמִיךְ לֵיהּ ״הַיּוֹם״. אִי בָּעֵית אֵימָא: סְמוּכִין לָא דָּרֵישׁ.

**William Davidson Edition - English:**
The Gemara asks: And this teaching **of Rabbi Yosei HaGelili** with regard to the Passover in Egypt, **from where does** Rabbi Yehuda derive it? The Gemara answers: **If you wish, say that** he derives it **from** the fact **that** the phrase **“this day” is juxtaposed to it.** In Rabbi Yehuda’s opinion, the entire verse: “Leavened bread shall not be eaten” is not required to make this point; instead, this verse indicates that there is an additional time when leavened bread is prohibited. Nonetheless, the juxtaposition with the following phrase does indicate something significant, namely, that the prohibition in Egypt was limited to one day. **If you wish, say** instead that Rabbi Yehuda **does not employ** the **homiletic** method of **juxtaposition** of verses, except in limited circumstances. Accordingly, Rabbi Yehuda does not accept Rabbi Yosei HaGelili’s opinion at all and holds that the prohibition against eating leavened bread during the Passover in Egypt applied for all seven days.


###### Pesachim 28b:9
[Pesachim 28b:9](https://torahapp.org/share/book/Pesachim/r/28b:9)

אָמַר מָר: וּמִנַּיִן לְאוֹכֵל חָמֵץ מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה שֶׁהוּא עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר: ״לֹא תֹאכַל עָלָיו חָמֵץ״, דִּבְרֵי רַבִּי יְהוּדָה. אָמַר לוֹ רַבִּי שִׁמְעוֹן: וְכִי אֶפְשָׁר לוֹמַר כֵּן? וַהֲלֹא כְּבָר נֶאֱמַר ״לֹא תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת״.

**William Davidson Edition - English:**
**The Master said** in the aforementioned *baraita*: **From where** is it derived **that one who eats leavened bread from the sixth hour and onward transgresses a negative mitzva? As it is stated: “You shall eat no leavened bread with it”; this is the statement of Rabbi Yehuda. Rabbi Shimon said to him: And is it possible to say this? Isn’t it already stated: “You shall eat no leavened bread with it; for seven days you shall eat *matzot*,”** linking the time of the prohibition against eating leavened bread with the time of the mitzva to eat *matza*?


###### Pesachim 28b:10
[Pesachim 28b:10](https://torahapp.org/share/book/Pesachim/r/28b:10)

וְרַבִּי יְהוּדָה, שַׁפִּיר קָאָמַר לֵיהּ רַבִּי שִׁמְעוֹן? וְרַבִּי יְהוּדָה אָמַר לָךְ: הָהוּא — לְקוֹבְעוֹ חוֹבָה אֲפִילּוּ בַּזְּמַן הַזֶּה הוּא דַּאֲתָא.

**William Davidson Edition - English:**
The Gemara asks: **And** indeed, **Rabbi Shimon is saying well to Rabbi Yehuda,** so how does Rabbi Yehuda use this verse to support his opinion? The Gemara answers that **Rabbi Yehuda** could have **said to you:** That verse **comes to establish it as an obligation even nowadays.** One might have assumed that after the destruction of the Temple, when the Paschal lamb can no longer be brought, the obligation to eat *matza* no longer applies either. Therefore, the verse links the prohibition against eating leavened bread to the obligation to eat *matza* in order to teach that just as it is prohibited to eat leavened bread even in the absence of the Temple, so too, there remains an obligation to eat *matza* as well.


###### Pesachim 28b:11
[Pesachim 28b:11](https://torahapp.org/share/book/Pesachim/r/28b:11)

וְרַבִּי שִׁמְעוֹן, לְקוֹבְעוֹ חוֹבָה מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״בָּעֶרֶב תֹּאכְלוּ״. וְרַבִּי יְהוּדָה, מִיבְּעֵי לֵיהּ לְטָמֵא וְשֶׁהָיָה בְּדֶרֶךְ רְחוֹקָה. סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וּבְפֶסַח לֹא יֹאכַל — מַצָּה וּמָרוֹר נָמֵי לָא נֵיכוֹל. קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara asks: **And Rabbi Shimon, from where does he** derive the need **to establish it as an obligation** even after the destruction of the Temple? The Gemara answers: **He derives it from** the following verse: “In the first month, on the fourteenth day of the month **in the evening, you shall eat** *matzot*, until the twenty-first day in the evening” (Exodus 12:18). This verse connects the obligation to eat *matza* to the date of Passover and not only to the Paschal lamb. The Gemara asks: **And Rabbi Yehuda,** what does he derive from this verse? The Gemara answers: He **requires it** to teach that there remains an obligation **for one who is** ritually **impure or on a distant journey** and cannot bring the Paschal lamb. **It could enter your mind to say that since he will not eat the Paschal lamb, he is also not** obligated **to eat *matza* and bitter herbs.** Therefore, the verse **teaches us** that he is obligated to eat them.


###### Pesachim 28b:12
[Pesachim 28b:12](https://torahapp.org/share/book/Pesachim/r/28b:12)

וְרַבִּי שִׁמְעוֹן, טָמֵא וְשֶׁהָיָה בְּדֶרֶךְ רְחוֹקָה לָא אִיצְטְרִיךְ קְרָא, דְּלָא גָּרַע מֵעָרֵל וּבֶן נֵכָר. דִּכְתִיב: ״וְכׇל עָרֵל לֹא יֹאכַל בּוֹ״ — בּוֹ הוּא אֵינוֹ אוֹכֵל, אֲבָל אוֹכֵל הוּא בְּמַצָּה וּבְמָרוֹר. וְרַבִּי יְהוּדָה: כְּתִיב בְּהַאי וּכְתִיב בְּהַאי.

**William Davidson Edition - English:**
**And Rabbi Shimon,** from where does he derive this *halakha*? In his opinion, **a verse is not necessary** to teach that **one who is** ritually **impure or on a distant journey** is obligated to eat *matza* and bitter herbs, **as he is no worse than an uncircumcised man or a resident alien. As it is written: “And no uncircumcised man shall eat of it”** (Exodus 12:48). The added emphasis in **“of it”** indicates that only **it,** the Paschal lamb, **he does not eat; however, he** must **eat *matza* and bitter herbs.** The Gemara asks: **And Rabbi Yehuda,** how would he respond? The Gemara answers: Granted, the Torah did not need to add this verse. Nonetheless, **it is written in this** context that one who is impure or on a distant journey is obligated to eat *matza* and bitter herbs. **And it is written in that** context with regard to the uncircumcised man and the resident alien as well.


###### Pesachim 28b:13
[Pesachim 28b:13](https://torahapp.org/share/book/Pesachim/r/28b:13)

מַנִּי מַתְנִיתִין? אִי רַבִּי יְהוּדָה — חָמֵץ סְתָמָא קָאָמַר, אֲפִילּוּ דְּגוֹי. וְאִי רַבִּי שִׁמְעוֹן —

**William Davidson Edition - English:**
After clarifying the opinions of Rabbi Yehuda, Rabbi Shimon, and Rabbi Yosei HaGelili, the Gemara asks: In accordance with **whose** opinion **is the mishna** taught? **If** one suggests that it is in accordance with the opinion of **Rabbi Yehuda,** this cannot be, as Rabbi Yehuda **said leavened bread without stipulation** that the leavened bread belong to a Jew, indicating that one may not **even** benefit from leavened bread **of a gentile** over which Passover elapsed. Therefore, since this opinion contradicts the statement made in the mishna discussed here, Rabbi Yehuda can be ruled out as its author. **And if** it is in accordance with the opinion of **Rabbi Shimon,**