## Pesachim Daf 35a

###### Pesachim 35a:1
[Pesachim 35a:1](https://torahapp.org/share/book/Pesachim/r/35a:1)

אֶלָּא מַעֲלָה. הָכִי נָמֵי — מַעֲלָה.

**William Davidson Edition - English:**
**Rather,** this is merely **a higher standard,** as by Torah law the water may be drawn with one vessel and sanctified in another vessel. The Sages added that this water must be sanctified in the same vessel in which it was drawn from the spring, and they found support for their opinion in the Torah. **Here too,** the Sages established **a higher standard** for a consecrated object that became ritually impure, as they decreed that it cannot be ritually purified through insertion in the ground.


###### Pesachim 35a:2
[Pesachim 35a:2](https://torahapp.org/share/book/Pesachim/r/35a:2)

אָמַר רַב שִׁימִי בַּר אָשֵׁי, אַף אֲנַן נָמֵי תְּנֵינָא: טָבַל וְעָלָה — אוֹכֵל בְּמַעֲשֵׂר. הֶעֱרִיב שִׁמְשׁוֹ — אוֹכֵל בִּתְרוּמָה. בִּתְרוּמָה אִין, בְּקָדָשִׁים לָא. אַמַּאי, טָהוֹר הוּא? אֶלָּא מַעֲלָה. הָכִי נָמֵי — מַעֲלָה.

**William Davidson Edition - English:**
**Rav Shimi bar Ashi said: We, too, learned** a similar statement in a *baraita*: When the period of ritual impurity of a *zav* or leper has been completed, and he **immersed** during the day **and emerged,** he may **eat tithes** immediately. Once **the sun set for him, he** may **eat *teruma*.** Rav Shimi bar Ashi infers from this statement: **With regard to *teruma*, yes,** he may eat it; however, **with regard to consecrated** food, **no,** he may not. Given that conclusion, Rav Shimi bar Ashi asks: **Why** is there a difference between *teruma* and consecrated foods? After all, **he is ritually pure. Rather,** the Sages established a **higher standard** for consecrated food, and permitted one to eat them only after sacrificing the requisite purification offering. **Here too,** the Sages established **a higher standard** for the ritual purity of consecrated liquids.


###### Pesachim 35a:3
[Pesachim 35a:3](https://torahapp.org/share/book/Pesachim/r/35a:3)

אָמַר רַב אָשֵׁי, אַף אֲנַן נָמֵי תְּנֵינָא: ״וְהַבָּשָׂר״, לְרַבּוֹת אֶת הָעֵצִים וּלְבוֹנָה. עֵצִים וּלְבוֹנָה בְּנֵי אִיטַּמּוֹיֵי נִינְהוּ?! אֶלָּא מַעֲלָה. הָכָא נָמֵי — מַעֲלָה.

**William Davidson Edition - English:**
**Rav Ashi said: We, too, learned** another case where the Sages established a higher standard. The verse says: “And the flesh that touches any ritually impure thing shall not be eaten; it shall be burnt with fire. And as for the flesh, anyone who is ritually pure may eat from it” (Leviticus 7:19). **And the flesh** comes **to include the wood** in the Temple **and the frankincense.** The Gemara asks: **Do wood and frankincense** have the **capacity to become ritually impure,** given that they are neither food nor drink? **Rather,** the Sages established **a higher standard** for these objects due to their sanctity; **here too,** the Sages established **a higher standard** for the ritual purity of consecrated liquids.


###### Pesachim 35a:4
[Pesachim 35a:4](https://torahapp.org/share/book/Pesachim/r/35a:4)

**מַתְנִי׳** אֵלּוּ דְּבָרִים שֶׁאָדָם יוֹצֵא בָּהֶן יְדֵי חוֹבָתוֹ בַּפֶּסַח: בְּחִטִּים, בִּשְׂעוֹרִים, בְּכוּסְּמִין וּבְשִׁיפוֹן וּבְשִׁיבּוֹלֶת שׁוּעָל. וְיוֹצְאִין בִּדְמַאי וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְּרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ. וְהַכֹּהֲנִים בַּחַלָּה וּבַתְּרוּמָה.

**William Davidson Edition - English:**
**MISHNA:** **These are** the types of grain **with which a person fulfills his obligation** to eat *matza* **on the** first night of **Passover: With wheat, with barley, with spelt [*kusmin*], with rye [*shifon*], and with oats [*shibbolet shu’al*]. And one fulfills** his obligation by eating not only *matza* made from properly tithed grains, but even **with** *matza* made from **doubtfully tithed produce, and** *matza* made **with first tithe from which its *teruma* was** already **taken,** or **second tithe and consecrated food that were redeemed. And priests** may eat *matza* prepared **from *ḥalla*,** the portion of dough that is given to priests, **or with *teruma*,** as priests are permitted to eat these portions.


###### Pesachim 35a:5
[Pesachim 35a:5](https://torahapp.org/share/book/Pesachim/r/35a:5)

אֲבָל לֹא בְּטֶבֶל, וְלֹא בְּמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְּרוּמָתוֹ, וְלֹא בְּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. חַלּוֹת הַתּוֹדָה וּרְקִיקֵי נָזִיר, עֲשָׂאָן לְעַצְמוֹ — אֵין יוֹצֵא בָּהֶן. עֲשָׂאָן לִמְכּוֹר בַּשּׁוּק — יוֹצְאִין בָּהֶן.

**William Davidson Edition - English:**
**However,** one may **not** fulfill one’s obligation to eat *matza* made **with untithed produce, nor with** *matza* made from the **first tithe from which its *teruma* was not separated, nor with** *matza* made either from the **second tithe, nor** from **consecrated** grain **that was not redeemed.** With regard to one who prepared **loaves of** *matza* that are brought with **a thanks-offering,** or to the **wafers** brought **by a nazirite,** the Sages drew the following distinction: If **he prepared them for himself,** then he **does not fulfill** his obligation to eat *matza* **with them.** However, if **he prepared them to sell them in the market** to those who require these loaves or wafers, **one fulfills** the obligation to eat *matza* **with them.**


###### Pesachim 35a:6
[Pesachim 35a:6](https://torahapp.org/share/book/Pesachim/r/35a:6)

**גְּמָ׳** תָּנָא: כּוּסְּמִין — מִין חִיטִּין, שִׁיבּוֹלֶת שׁוּעָל וְשִׁיפוֹן — מִין שְׂעוֹרִין. כּוּסְּמִין — גּוּלְבָּא, שִׁיפוֹן — דִּישְׁרָא, שִׁיבּוֹלֶת שׁוּעָל — שֻׁבְילֵי תַעֲלָא. הָנֵי אִין, אוֹרֶז וְדוֹחַן — לָא.

**William Davidson Edition - English:**
**GEMARA:** The Gemara identifies the species mentioned in the mishna. One of the Sages **taught** in the *Tosefta*: **Spelt** is **a type of wheat,** while **oats [*shibbolet shu’al*] and rye [*shifon*]** are **a type of barley.** The Gemara translates the lesser-known species into the vernacular Aramaic: **Spelt** is called ***gulba*; rye** is ***dishra*;** and **oats** are ***shevilei ta’ala*.** The Gemara infers: **These** species, **yes,** they may be used for *matza*; however, **rice [*orez*] and millet [*doḥan*], no,** they may not be used.


###### Pesachim 35a:7
[Pesachim 35a:7](https://torahapp.org/share/book/Pesachim/r/35a:7)

מְנָהָנֵי מִילֵּי? אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, וְכֵן תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל, וְכֵן תָּנָא דְּבֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב: אָמַר קְרָא ״לֹא תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת״. דְּבָרִים הַבָּאִים לִידֵי חִימּוּץ — אָדָם יוֹצֵא בָּהֶן יְדֵי חוֹבָתוֹ בְּמַצָּה, יָצְאוּ אֵלּוּ שֶׁאֵין בָּאִין לִידֵי חִימּוּץ, אֶלָּא לִידֵי סִירְחוֹן.

**William Davidson Edition - English:**
The Gemara asks: **From where are these matters,** that *matza* cannot be prepared from rice or millet, **derived? Rabbi Shimon ben Lakish said, and likewise** a Sage **of the school of Rabbi Yishmael taught, and likewise** a Sage **of the school of Rabbi Eliezer ben Ya’akov taught** that **the verse states: “You shall eat no leavened bread with it; seven days you shall eat with it *matza*,** the bread of affliction” (Deuteronomy 16:3). This verse indicates that only with **substances which will come to** a state of **leavening, a person fulfills his obligation to** eat ***matza* with them,** provided he prevents them from becoming leavened. This **excludes these** foods, i.e., rice, millet, and similar grains, **which,** even if flour is prepared from them and water is added to their flour, **do not come to** a state of **leavening but to** a state of **decay [*siraḥon*].**


###### Pesachim 35a:8
[Pesachim 35a:8](https://torahapp.org/share/book/Pesachim/r/35a:8)

מַתְנִיתִין דְּלָא כְּרַבִּי יוֹחָנָן בֶּן נוּרִי, דְּאָמַר: אוֹרֶז מִין דָּגָן הוּא, וְחַיָּיבִין עַל חִימּוּצוֹ כָּרֵת. דְּתַנְיָא, רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹסֵר בְּאוֹרֶז וְדוֹחַן מִפְּנֵי שֶׁקָּרוֹב לְהַחְמִיץ.

**William Davidson Edition - English:**
The Gemara notes: **The mishna is not in accordance with** the opinion of **Rabbi Yoḥanan ben Nuri, who said: Rice is** a full-fledged **type of grain, and one is liable** to receive ***karet* for** eating it in **its leavened** state, like other types of grain. **As it was taught** in a *baraita*: **Rabbi Yoḥanan ben Nuri prohibits** eating cooked **rice and millet** on Passover, **due to** the fact **that they are close to being leavened.**


###### Pesachim 35a:9
[Pesachim 35a:9](https://torahapp.org/share/book/Pesachim/r/35a:9)

אִיבַּעְיָא לְהוּ ״שֶׁקָּרוֹב לְהַחְמִיץ״? דְּקָדֵים וּמַחְמִיץ, אוֹ דִילְמָא: ״קָרוֹב לְהַחְמִיץ״ — הָוֵי, חָמֵץ גָּמוּר — לָא הָוֵי.

**William Davidson Edition - English:**
**A dilemma was raised before** the scholars who were studying this issue. What is the meaning of the expression: **That it is close to becoming leavened?** Does this mean **that it will be leavened** even **quicker** than wheat or barley? **Or** does it **perhaps** mean that **it is** only **close to being leavened,** i.e., it resembles leavened bread, but **it is not full-fledged leavened bread.** In other words, perhaps Rabbi Yoḥanan ben Nuri maintains that these grains cannot in fact become full-fledged leavened bread, and one is not punished with *karet* for eating them on Passover. However, he rules that one should nevertheless avoid eating them, due to their similarity to leavened bread.


###### Pesachim 35a:10
[Pesachim 35a:10](https://torahapp.org/share/book/Pesachim/r/35a:10)

תָּא שְׁמַע, דְּתַנְיָא, אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי: אוֹרֶז מִין דָּגָן הוּא וְחַיָּיבִין עַל חִימּוּצוֹ כָּרֵת, וְאָדָם יוֹצֵא בּוֹ יְדֵי חוֹבָתוֹ בַּפֶּסַח.

**William Davidson Edition - English:**
The Gemara responds: **Come** and **hear** a resolution to this question, **as it was taught** in a *baraita* that **Rabbi Yoḥanan ben Nuri said: Rice is** a full-fledged **type of grain.** Therefore, **one is liable** to receive ***karet* for** eating it in **its leavened** state, **and a person** can **fulfill his obligation** to eat *matza* **with it on Passover.** This *baraita* clearly indicates that, according to the opinion of Rabbi Yoḥanan ben Nuri, rice becomes leavened like other grains, and the expression: It is close to becoming leavened, means that it becomes leavened quicker than other grains.


###### Pesachim 35a:11
[Pesachim 35a:11](https://torahapp.org/share/book/Pesachim/r/35a:11)

וְכֵן הָיָה רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: קַרְמִית חַיֶּיבֶת בְּחַלָּה. מַאי קַרְמִית? אָמַר אַבָּיֵי: שֵׁיצְנִיתָא. מַאי שֵׁיצְנִיתָא? אָמַר רַב פָּפָּא: שֵׁיצְנִיתָא דְּמִשְׁתַּכְחָא בֵּינֵי כַּלָּנְיָתָא.

**William Davidson Edition - English:**
**And so too, Rabbi Yoḥanan ben Nuri would say:** One who has prepared bread from ***keramit*,** a type of wild wheat, is **obligated to** separate ***ḥalla*,** just as he must separate *ḥalla* from dough prepared of other types of grain. The Gemara asks: **What is *keramit*? Abaye said:** It is a plant called ***shitzanita*.** Since this name was not widely known either, the Gemara asks: **What is *shitzanita*? Rav Pappa said: This is the wild grain that is found between papyrus reeds.**


###### Pesachim 35a:12
[Pesachim 35a:12](https://torahapp.org/share/book/Pesachim/r/35a:12)

אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רֵישׁ לָקִישׁ: עִיסָּה שֶׁנִּילּוֹשָׁה בְּיַיִן וְשֶׁמֶן וּדְבַשׁ — אֵין חַיָּיבִין עַל חִימּוּצָהּ כָּרֵת. יָתֵיב רַב פָּפָּא וְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ קַמֵּיהּ דְּרַב אִידִי בַּר אָבִין, וְיָתֵיב רַב אִידִי בַּר אָבִין וְקָא מְנַמְנֵם. אֲמַר לֵיהּ רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ לְרַב פָּפָּא: מַאי טַעְמָא דְּרֵישׁ לָקִישׁ?

**William Davidson Edition - English:**
**Rabba bar bar Ḥana said** that **Reish Lakish said:** With regard to **dough that was kneaded with wine, oil, or honey, one is not liable** to receive ***karet* for** eating it in **its leavened** state, since these liquids will not cause the dough to be leavened. **Rav Pappa and Rav Huna, son of Rav Yehoshua, were sitting before Rav Idi bar Avin, and Rav Idi bar Avin was sitting and dozing** as his students conversed. **Rav Huna, son of Rav Yehoshua, said to Rav Pappa: What is the reason of Reish Lakish,** who maintains that one is not liable to receive *karet* for this type of leavening?


###### Pesachim 35a:13
[Pesachim 35a:13](https://torahapp.org/share/book/Pesachim/r/35a:13)

אֲמַר לֵיהּ, דְּאָמַר קְרָא: ״לֹא תֹאכַל עָלָיו חָמֵץ [וְגוֹ׳]״. דְּבָרִים שֶׁאָדָם יוֹצֵא בָּהֶן יְדֵי חוֹבָתוֹ בְּמַצָּה — חַיָּיבִין עַל חִימּוּצוֹ כָּרֵת. וְהָא, הוֹאִיל וְאֵין אָדָם יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ, דְּהָוְיָא לַיהּ מַצָּה עֲשִׁירָה — אֵין חַיָּיבִין עַל חִימּוּצָהּ כָּרֵת.

**William Davidson Edition - English:**
Rav Pappa **said to him: The verse states: “You shall eat no leavened bread with it;** seven days you shall eat with it *matza*” (Deuteronomy 16:3). In light of the juxtaposition of leavened bread and *matza*, Reish Lakish compares these two types of bread: With regard to those **substances** through **which a person fulfills his obligation to** eat ***matza*, one is liable** to receive ***karet* for** eating them in their **leavened** state. **And** with regard to **this** dough, which was kneaded with wine, oil, or honey, **since a person does not fulfill his obligation** to eat *matza* **with it,** as **it is** called **rich,** i.e., enhanced, ***matza*, one is not liable** to receive ***karet* for** eating it in **its leavened** state on Passover. *Matza* is called the bread of affliction, or the poor man’s bread, a description that does not apply to dough prepared with wine, oil, or honey.


###### Pesachim 35a:14
[Pesachim 35a:14](https://torahapp.org/share/book/Pesachim/r/35a:14)

אֵיתִיבֵיהּ רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ לְרַב פָּפָּא: הִמְחָהוּ וּגְמָעוֹ, אִם חָמֵץ הוּא — עָנוּשׁ כָּרֵת, וְאִם מַצָּה הוּא — אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בַּפֶּסַח. וְהָא הָכָא, דְּאֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּמַצָּה, וְחַיָּיבִין עַל חִימּוּצוֹ כָּרֵת?

**William Davidson Edition - English:**
**Rav Huna, son of Rav Yehoshua, raised an objection to Rav Pappa:** We learned with regard to one who took a baked item, **dissolved it in water, and swallowed** this mixture on Passover: **If** the baked item **is leavened bread,** he is **punished with *karet*; and if it is *matza*, a person does not fulfill his obligation** to eat *matza* **on Passover** with this food. The reason one does not fulfill the obligation to eat *matza* is because swallowing in this manner is not considered an act of eating. **But here** this is a case **where a person does not fulfill his obligation to** eat ***matza*** with this dissolved food, **and** nevertheless **he is liable** to receive ***karet* for** eating it in **its leavened** state. This ruling conflicts with Rav Pappa’s general principle.


###### Pesachim 35a:15
[Pesachim 35a:15](https://torahapp.org/share/book/Pesachim/r/35a:15)

אִיתְּעַר בְּהוּ רַב אִידִי בַּר אָבִין, אָמַר לְהוּ: דַּרְדְּקֵי, הַיְינוּ טַעְמָא דְּרֵישׁ לָקִישׁ: מִשּׁוּם דְּהָווּ לְהוּ מֵי פֵירוֹת,

**William Davidson Edition - English:**
At this point **Rav Idi bar Avin woke up,** due to their discussion, and **said to them: Children, this is the reasoning of Reish Lakish:** One is not liable to receive *karet* for eating dough kneaded with oil or honey, **because** oil and honey **are** considered **fruit juices,**