## Pesachim Daf 2b

###### Pesachim 2b:1
[Pesachim 2b:1](https://torahapp.org/share/book/Pesachim/r/2b:1)

הָא מִדְּקָאָמַר ״וּבַלַּיְלָה יְהִי כַגַּנָּב״ — אַלְמָא ״אוֹר״ יְמָמָא הוּא! הָתָם הָכִי קָאָמַר: אִי פְּשִׁיטָא לָךְ מִילְּתָא כִּנְהוֹרָא דְּאַנְּפָשׁוֹת קָאָתֵי — רוֹצֵחַ הוּא, וְנִיתָּן לְהַצִּילוֹ בְּנַפְשׁוֹ. וְאִי מְסַפְּקָא לָךְ מִילְּתָא כְּלֵילְיָא — יְהִי בְּעֵינֶיךָ כְּגַנָּב, וְלֹא נִיתָּן לְהַצִּילוֹ בְּנַפְשׁוֹ.

**William Davidson Edition - English:**
**From** the fact **that** the end of the verse **states: “And in the night he is as a thief,” apparently** the word ***or*** at the beginning of the verse **is** a reference to **day,** as the verse contrasts between night and *or*. The Gemara rejects this contention. **There, this is** what the verse **is saying: If** the **matter is as clear to you as light, that** the thief has **come** into the house prepared to take **a life,** he **is a murderer; and** the owner of the house **may save himself by** taking the **life** of the intruder. In that case, one may protect himself from a thief who breaks into his house, even by killing the intruder if necessary. **And if the matter is as unclear to you as the night, he should be** nothing more **than a thief in your eyes** and not a murderer; and therefore **one may not save himself by** taking the **life** of the thief. This verse is not referring to actual day and night; rather, it uses these terms as metaphors for certainty and uncertainty.


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

מֵיתִיבִי: ״יֶחְשְׁכוּ כּוֹכְבֵי נִשְׁפּוֹ יְקַו לְאוֹר וָאַיִן וְאַל יִרְאֶה בְּעַפְעַפֵּי שָׁחַר״, מִדְּקָאָמַר ״יְקַו לְאוֹר וָאַיִן״ אַלְמָא ״אוֹר״ יְמָמָא הוּא! הָתָם מֵילָט הוּא דְּקָא לָיֵיט לֵיהּ אִיּוֹב לְמַזָּלֵיהּ, אָמַר: יְהֵא רַעֲוָא דְּלִיצְפֵּיהּ הָךְ גַּבְרָא לִנְהוֹרָא, וְלָא לַישְׁכְּחֵיהּ.

**William Davidson Edition - English:**
The Gemara **raises an objection** to the opinion that *or* means evening: **“Let the stars of the twilight be dark; let it look for *or* but have none; neither let it see the eyelids of the morning”** (Job 3:9). **From** the fact **that** the verse **states: “Let it look for *or* but have none,” apparently *or* is day.** The Gemara rejects this contention. Actually, it is possible that *or*, in this context, means light in general, not specifically day. **There, Job is cursing his fortune. He said: Let it be** His **will that this man,** referring to himself, **will seek light and not find it.**


###### Pesachim 2b:3
[Pesachim 2b:3](https://torahapp.org/share/book/Pesachim/r/2b:3)

מֵיתִיבִי: ״וָאוֹמַר אַךְ חֹשֶׁךְ יְשׁוּפֵנִי וְלַיְלָה אוֹר בַּעֲדֵנִי״, אַלְמָא ״אוֹר״ יְמָמָא הוּא! הָתָם, הָכִי קָאָמַר דָּוִד: אֲנִי אָמַרְתִּי אַךְ חֹשֶׁךְ יְשׁוּפֵנִי לָעוֹלָם הַבָּא שֶׁהוּא דּוֹמֶה לְיוֹם, עַכְשָׁיו, הָעוֹלָם הַזֶּה שֶׁהוּא דּוֹמֶה לְלַיְלָה — אוֹר בַּעֲדֵנִי.

**William Davidson Edition - English:**
The Gemara **raises an objection: “And I say, yet the darkness shall envelop me, and the *or* about me shall be night”** (Psalms 139:11). **Apparently, *or* is day.** The Gemara rejects this proof. **This is** what **David is saying there: I said** after I sinned that **darkness shall envelop me in the World-to-Come, which is like day. Now** that I know that I have been forgiven, even **this world, which is like darkness,** is **light for me.** That being the case, it cannot be derived from here that the word *or* describes the day.


###### Pesachim 2b:4
[Pesachim 2b:4](https://torahapp.org/share/book/Pesachim/r/2b:4)

מֵיתִיבִי, רַבִּי יְהוּדָה אוֹמֵר: בּוֹדְקִין אוֹר (לְאַרְבָּעָה) עָשָׂר וּבְאַרְבָּעָה עָשָׂר שַׁחֲרִית וּבִשְׁעַת הַבִּיעוּר. מִדְּקָאָמַר רַבִּי יְהוּדָה: בּוֹדְקִין אוֹר אַרְבָּעָה עָשָׂר וּבְאַרְבָּעָה עָשָׂר שַׁחֲרִית, אַלְמָא ״אוֹר״ אוּרְתָּא הוּא. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara **raises an objection** from a mishna. **Rabbi Yehuda says: One searches** on ***or* of the fourteenth** of Nisan, **on the fourteenth** in the **morning, and at the time of** the **removal** of leavened bread. The Gemara infers from Rabbi Yehuda’s teaching: **From** the fact **that Rabbi Yehuda says** that **one searches** on ***or* of the fourteenth and on the fourteenth** in the **morning, apparently *or* is** the **evening.** In the order of Rabbi Yehuda’s list, *or* of the fourteenth precedes the morning of the fourteenth. Therefore, *or* must be referring to the evening. The Gemara concludes: Indeed, **learn from it** that this is the case.


###### Pesachim 2b:5
[Pesachim 2b:5](https://torahapp.org/share/book/Pesachim/r/2b:5)

מֵיתִיבִי: מֵאֵימָתַי אַרְבָּעָה עָשָׂר אָסוּר בַּעֲשִׂיַּית מְלָאכָה? רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: מִשְּׁעַת הָאוֹר, רַבִּי יְהוּדָה אוֹמֵר: מִשְּׁעַת הָנֵץ הַחַמָּה.

**William Davidson Edition - English:**
The Gemara **raises an objection** from a different source: **From when** on **the fourteenth** of Nisan **is** it **prohibited to perform labor,** for those who are accustomed not to work on Passover eve? **Rabbi Eliezer ben Ya’akov says: From the time of *or*. Rabbi Yehuda says: From sunrise.**


###### Pesachim 2b:6
[Pesachim 2b:6](https://torahapp.org/share/book/Pesachim/r/2b:6)

אֲמַר לֵיהּ רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב לְרַבִּי יְהוּדָה: וְכִי הֵיכָן מָצִינוּ יוֹם שֶׁמִּקְצָתוֹ אָסוּר בַּעֲשִׂיַּית מְלָאכָה וּמִקְצָתוֹ מוּתָּר בַּעֲשִׂיַּית מְלָאכָה? אֲמַר לֵיהּ: הוּא עַצְמוֹ יוֹכִיחַ, שֶׁמִּקְצָתוֹ מוּתָּר בַּאֲכִילַת חָמֵץ וּמִקְצָתוֹ אָסוּר בַּאֲכִילַת חָמֵץ.

**William Davidson Edition - English:**
**Rabbi Eliezer ben Ya’akov said to Rabbi Yehuda: And where have we found** precedent for **a day,** in **part of which the performance of labor** is **prohibited, and** in another **part of which the performance of labor** is **permitted?** If, as you claim, the prohibition against performing labor takes effect only from sunrise, whereas the fourteenth of Nisan begins with the emergence of stars the previous evening, it is permitted to perform labor during the first part of the fourteenth, while during the second part of the same day labor is prohibited. **He said to him:** The fourteenth day **itself** can **prove** to be a precedent, **as** in **part of it,** from the beginning until the sixth hour of the day, **the eating of leavened bread** is **permitted, and** during another **part of it the eating of leavened bread** is **prohibited.**


###### Pesachim 2b:7
[Pesachim 2b:7](https://torahapp.org/share/book/Pesachim/r/2b:7)

מִדְּקָאָמַר רַבִּי יְהוּדָה מִשְּׁעַת הָנֵץ הַחַמָּה, אַלְמָא ״אוֹר״ דְּקָאָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב — אוּרְתָּא הוּא! לָא, מַאי ״אוֹר״ — עַמּוּד הַשַּׁחַר.

**William Davidson Edition - English:**
With regard to the matter under discussion, the Gemara infers: **From** the fact **that Rabbi Yehuda says** that it is prohibited to perform labor **from sunrise, apparently** the word ***or* that Rabbi Eliezer ben Ya’akov is saying, is** referring to the **evening.** This is an additional proof that *or* means night. The Gemara rejects this contention: **No,** this is not a proof. **What is** meant by ***or*?** It means **dawn.** The dispute of the *tanna’im* is not whether the prohibition of labor begins at night or in the morning. Rather, they disagree as to whether labor is prohibited from dawn or only from sunrise.


###### Pesachim 2b:8
[Pesachim 2b:8](https://torahapp.org/share/book/Pesachim/r/2b:8)

אִי הָכִי, דְּקָאָמַר לֵיהּ: הֵיכָן מָצִינוּ יוֹם שֶׁמִּקְצָתוֹ מוּתָּר בַּעֲשִׂיַּית מְלָאכָה וּמִקְצָתוֹ אָסוּר בַּעֲשִׂיַּית מְלָאכָה, נֵימָא אִיהוּ לְנַפְשֵׁיהּ: הָא אִיכָּא לַיְלָה, דְּקָא שָׁרֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב!

**William Davidson Edition - English:**
The Gemara challenges this assumption: **If so,** consider that **which** Rabbi Eliezer ben Ya’akov **said to** Rabbi Yehuda: **Where have we found** precedent for **a day,** in **part of which the performance of labor** is **prohibited, and** in another **part of which the performance of labor** is **permitted? Let him say to himself: Isn’t there** the **night,** during **which** even **Rabbi Eliezer ben Ya’akov** himself **permits** performance of labor at night? He certainly would not raise a difficulty against the opinion of Rabbi Yehuda, which is equally difficult according to his own opinion.


###### Pesachim 2b:9
[Pesachim 2b:9](https://torahapp.org/share/book/Pesachim/r/2b:9)

הָכִי קָאָמַר: בִּשְׁלָמָא לְדִידִי, אַשְׁכַּחְנָא דְּקָא פָּלְגִי רַבָּנַן בֵּין יְמָמָא לְלֵילְיָא. (דִּתְנַן) גַּבֵּי תַּעֲנִית צִבּוּר: עַד מָתַי אוֹכֵל וְשׁוֹתֶה — עַד שֶׁיַּעֲלֶה עַמּוּד הַשַּׁחַר, דִּבְרֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. רַבִּי שִׁמְעוֹן אוֹמֵר: עַד קְרוֹת הַגֶּבֶר. אֶלָּא לְדִידָךְ, הֵיכָא אַשְׁכַּחְנָא יְמָמָא גּוּפֵיהּ דְּפָלְגִי בֵּיהּ רַבָּנַן!

**William Davidson Edition - English:**
The Gemara rejects this contention. **This is** what Rabbi Eliezer ben Ya’akov **is saying: Granted,** according **to my** opinion, **I find** situations in **which the Sages distinguished between** the **day and** the preceding **night, as we learned** in a mishna **with regard to** a lenient **communal fast: Until when** may **one eat and drink** before the fast? It is permitted to eat and drink **until dawn;** this is **the statement of Rabbi Eliezer ben Ya’akov. Rabbi Shimon says:** One may eat **until the call of the rooster,** which precedes dawn. In that case, the Sages distinguished between day and night. **However, according to your** opinion, **where do we find** a *halakha* with regard to which **the Sages divided the day itself?**


###### Pesachim 2b:10
[Pesachim 2b:10](https://torahapp.org/share/book/Pesachim/r/2b:10)

אֲמַר לֵיהּ: הוּא עַצְמוֹ יוֹכִיחַ, שֶׁמִּקְצָתוֹ מוּתָּר בַּאֲכִילַת חָמֵץ וּמִקְצָתוֹ אָסוּר בַּאֲכִילַת חָמֵץ. שַׁפִּיר קָאָמַר לֵיהּ רַבִּי יְהוּדָה לְרַבִּי אֱלִיעֶזֶר? הָכִי קָאָמַר לֵיהּ רַבִּי אֱלִיעֶזֶר: אָמֵינָא לָךְ אֲנָא מְלָאכָה דְּרַבָּנַן וְאַתְּ אָמְרַתְּ לִי חָמֵץ דְּאוֹרָיְיתָא?! דְּעַד הָכָא אֲסַר רַחֲמָנָא, וְעַד הָכָא שְׁרָא רַחֲמָנָא.

**William Davidson Edition - English:**
Rabbi Yehuda **said to** Rabbi Eliezer ben Ya’akov: The day of the fourteenth **itself can prove** my opinion, **as** during **part of it, the eating of leavened bread** is **permitted, and** during **part of it the eating of leavened bread** is **prohibited.** The Gemara comments: **Rabbi Yehuda has spoken well to Rabbi Eliezer;** how can Rabbi Eliezer ben Ya’akov counter this contention? The Gemara answers that **this is** what **Rabbi Eliezer is saying to him** in response: **I said to you** the prohibition of **labor,** which is **by rabbinic law, and you said to me** the prohibition of **leavened bread, which is by Torah law.** With regard to a Torah prohibition, it is possible **that until this** point, **God prohibited** doing so, **and until that** point, **God permitted** doing so, as the *halakha* is determined by a Torah decree. On the other hand, rabbinic prohibitions are enacted within clearly defined categories; in this case, an entire day.


###### Pesachim 2b:11
[Pesachim 2b:11](https://torahapp.org/share/book/Pesachim/r/2b:11)

וְאִידַּךְ? שָׁעוֹת דְּרַבָּנַן.

**William Davidson Edition - English:**
The Gemara asks: **And** what is the response of **the other** Sage, Rabbi Yehuda, to this contention? The Gemara answers: Rabbi Yehuda notes that the **hours** when the prohibition of leaven is in effect on the morning of the fourteenth are determined **by rabbinic law.** Despite the fact it is prohibited by Torah law to eat leaven from midday, the distinction within the morning hours between the time when one may consume leaven and the time when one may derive benefit from leaven but not consume it is determined by the Sages. Apparently, the Sages institute ordinances that apply to part of a day.


###### Pesachim 2b:12
[Pesachim 2b:12](https://torahapp.org/share/book/Pesachim/r/2b:12)

וְאִידַּךְ? הַרְחָקָה הוּא דַּעֲבוּד רַבָּנַן לִדְאוֹרָיְיתָא.

**William Davidson Edition - English:**
The Gemara asks: **And** how can **the other** Sage, Rabbi Eliezer ben Ya’akov, respond to this claim? The Gemara answers: Rabbi Eliezer ben Ya’akov would say that in this case **the Sages established a preventive measure for a Torah law,** and decrees of this type are at times in effect for only part of the day. By contrast, when the Sages instituted independent ordinances, they invariably did so for the entire day. In any case, this source does not conclusively prove that *or* means evening.


###### Pesachim 2b:13
[Pesachim 2b:13](https://torahapp.org/share/book/Pesachim/r/2b:13)

מֵיתִיבִי: אֵין מַשִּׂיאִין מַשּׂוּאוֹת אֶלָּא עַל הַחֹדֶשׁ שֶׁנִּרְאָה בִּזְמַנּוֹ, לְקַדְּשׁוֹ. וְאֵימָתַי מַשִּׂיאִין מַשּׂוּאוֹת — לְאוֹר עִבּוּרוֹ. אַלְמָא ״אוֹר״ אוּרְתָּא הוּא! שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara **raises an objection:** The court messengers **kindle torches** on the mountaintops as a signal that the court has sanctified and established a new month **only for a month that appeared at its** proper **time,** on the thirtieth day of the previous month, **to sanctify it** on that day. **And when do** the messengers **kindle** these **torches?** They light them on ***or* of its additional** day, at the end of the thirtieth day from the beginning of the previous month, leading into the evening of the thirty-first day. The thirtieth day is called the additional day because it is sometimes appended to the previous month, which would otherwise consist of twenty-nine days. **Apparently, *or* is** the **evening,** as the court messengers would certainly not light the bonfires by day. The Gemara concludes: Indeed, **learn from it** that this is the case.


###### Pesachim 2b:14
[Pesachim 2b:14](https://torahapp.org/share/book/Pesachim/r/2b:14)

מֵיתִיבִי: הָיָה עוֹמֵד כׇּל הַלַּיְלָה וּמַקְרִיב עַל הַמִּזְבֵּחַ, לָאוֹרָה טָעוּן קִידּוּשׁ יָדַיִם וְרַגְלַיִם, דִּבְרֵי רַבִּי. ״אוֹרָה״ שָׁאנֵי.

**William Davidson Edition - English:**
The Gemara **raises an objection:** If a priest **was standing all night and sacrificing** the limbs of offerings **on the altar, in the *ora*** he is **required** to **sanctify his hands and feet** again, by washing them in water from the basin; this is **the statement of Rabbi** Yehuda HaNasi. Since a new day has begun, the priest must wash his hands and feet from the basin, a prerequisite for each day’s service. With regard to the issue under discussion, apparently *or* means day. The Gemara rejects this contention: This is not a conclusive proof, as ***ora* is different,** and indeed it is referring to the day. However, the word *or* may yet refer to the evening.


###### Pesachim 2b:15
[Pesachim 2b:15](https://torahapp.org/share/book/Pesachim/r/2b:15)

מֵיתִיבִי מָר זוּטְרָא:

**William Davidson Edition - English:**
**Mar Zutra raises an objection**