## Pesachim Daf 36a

###### Pesachim 36a:1
[Pesachim 36a:1](https://torahapp.org/share/book/Pesachim/r/36a:1)

הָאוֹכֵל נְבֵלָה בְּיוֹם הַכִּפּוּרִים — פָּטוּר.

**William Davidson Edition - English:**
**One who** unwittingly **eats** an unslaughtered **animal** carcass **on Yom Kippur is exempt** from bringing a sin-offering to atone for this consumption. The prohibition against eating on Yom Kippur does not apply to the already prohibited meat of an animal carcass, which means only the prohibition against eating an unslaughtered animal carcass is violated by this act.


###### Pesachim 36a:2
[Pesachim 36a:2](https://torahapp.org/share/book/Pesachim/r/36a:2)

רָבִינָא אָמַר, אֲפִילּוּ תֵּימָא רַבָּנַן: מִי שֶׁאִיסּוּרוֹ מִשּׁוּם ״בַּל תֹּאכַל חָמֵץ״ בִּלְבַד. יָצָא זֶה שֶׁאֵין אִיסּוּרוֹ מִשּׁוּם ״בַּל תֹּאכַל חָמֵץ״ בִּלְבַד, אֶלָּא אַף מִשּׁוּם ״בַּל תֹּאכַל טֶבֶל״.

**William Davidson Edition - English:**
**Ravina said: Even** if **you say** that this *baraita* is in accordance with **the Rabbis,** who maintain that a prohibition can take effect where another prohibition already exists, it can be explained as follows: One fulfills his obligation to eat *matza* **with** food **whose prohibition** is **solely due to** the commandment: **Do not eat leavened bread,** which **excludes this** grain, **which is forbidden not only due to** the prohibition: **Do not eat leavened bread, but also due to** the prohibition: **Do not eat untithed produce.**


###### Pesachim 36a:3
[Pesachim 36a:3](https://torahapp.org/share/book/Pesachim/r/36a:3)

מִידֵּי ״בִּלְבַד״ כְּתִיב? אֶלָּא מְחַוַּורְתָּא כִּדְרַב שֵׁשֶׁת.

**William Davidson Edition - English:**
The Gemara raises a difficulty against this explanation: **Is** the word: **Only, written** in the *baraita*? This word, which is critical for Ravina’s explanation, does not appear in the *baraita* at all. **Rather, it is clear** that this must be explained **in accordance with** the explanation of **Rav Sheshet,** who maintains that the *baraita* should be attributed to Rabbi Shimon.


###### Pesachim 36a:4
[Pesachim 36a:4](https://torahapp.org/share/book/Pesachim/r/36a:4)

תָּנוּ רַבָּנַן: יָכוֹל יוֹצֵא אָדָם יְדֵי חוֹבָתוֹ בְּמַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם, תַּלְמוּד לוֹמַר: ״לֶחֶם עוֹנִי״, מָה שֶׁנֶּאֱכָל בָּאֲנִינוּת. יָצָא זֶה שֶׁאֵינוֹ נֶאֱכָל בַּאֲנִינוּת, אֶלָּא בְּשִׂמְחָה — דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי.

**William Davidson Edition - English:**
**The Sages taught:** I **might** have thought that **a person can fulfill his obligation** to eat ***matza*** on Passover **with** *matza* of **second tithe in Jerusalem.** Therefore, **the verse states:** “You shall eat no leavened bread with it; seven days you shall eat with it *matza*, **the bread of affliction [*leḥem oni*]”** (Deuteronomy 16:3), *oni* with the letter *ayin*, i.e., poor man’s bread. As this is similar to the phrase: Bread of acute mourning [*leḥem oni*], *oni* with an *alef*, it can be inferred that this mitzva must be fulfilled with *matza* **that** can **be eaten** during a period of **acute mourning,** on the day one’s close relative has died. This **excludes this** second tithe, **which cannot be eaten during** a period of **acute mourning but only** in a state **of joy,** as the Torah states: “I have not eaten from it in my acute mourning” (Deuteronomy 26:14). This is **the statement of Rabbi Yosei HaGelili.**


###### Pesachim 36a:5
[Pesachim 36a:5](https://torahapp.org/share/book/Pesachim/r/36a:5)

רַבִּי עֲקִיבָא אוֹמֵר: ״מַצּוֹת״ ״מַצּוֹת״ רִיבָּה. אִם כֵּן, מָה תַּלְמוּד לוֹמַר ״לֶחֶם עוֹנִי״? פְּרָט לְעִיסָּה שֶׁנִּילּוֹשָׁה בְּיַיִן וְשֶׁמֶן וּדְבַשׁ.

**William Davidson Edition - English:**
**Rabbi Akiva says:** The repetition of ***matzot matzot*** serves to **amplify,** and teaches that all types of *matza* may be eaten on Passover. The *baraita* asks: **If so, what** is the meaning when **the verse states *leḥem oni*,** poor man’s bread? The *baraita* answers: This phrase **excludes dough that was kneaded with wine, oil, or honey,** which is not classified as poor man’s bread and therefore cannot be used for this mitzva.


###### Pesachim 36a:6
[Pesachim 36a:6](https://torahapp.org/share/book/Pesachim/r/36a:6)

מַאי טַעְמָא דְּרַבִּי עֲקִיבָא: מִי כְּתִיב ״לֶחֶם עוֹנִי״? ״עָנִי״ כְּתִיב.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason of Rabbi Akiva?** The Gemara explains: **Is it written** in the consonantal text ***leḥem oni*** with a *vav*? That would allude to the comparison of *matza* to food eaten by an *onen*, an acute mourner, as *onen* is also spelled with a *vav*. Actually, **it is written *leḥem oni*** without a *vav*, meaning poor man’s bread.


###### Pesachim 36a:7
[Pesachim 36a:7](https://torahapp.org/share/book/Pesachim/r/36a:7)

וְרַבִּי יוֹסֵי הַגְּלִילִי: מִי קָרֵינַן ״עָנִי״! ״עוֹנִי״ קָרֵינַן. וְרַבִּי עֲקִיבָא: הַאי דְּקָרֵינַן בֵּיהּ ״עוֹנִי״, כְּדִשְׁמוּאֵל. דְּאָמַר שְׁמוּאֵל: ״לֶחֶם עוֹנִי״ — לֶחֶם שֶׁעוֹנִין עָלָיו דְּבָרִים הַרְבֵּה.

**William Davidson Edition - English:**
**And Rabbi Yosei HaGelili** could respond: **Do we vocalize** the word as ***ani*,** as would be appropriate for a phrase meaning a poor man’s bread? In fact, **we vocalize** it ***oni*,** which means oppression, affliction, or mourning. **And Rabbi Akiva** could retort: The fact **that we vocalize** the word **as *oni*** is **in accordance with** a statement of **Shmuel. As Shmuel said:** The expression ***leḥem oni*** means **bread over which many matters are recited [*onin*],** an allusion to the Passover Seder, at which one recites the Haggadah and eats *matza*.


###### Pesachim 36a:8
[Pesachim 36a:8](https://torahapp.org/share/book/Pesachim/r/36a:8)

וְסָבַר רַבִּי עֲקִיבָא עִיסָּה שֶׁנִּילּוֹשָׁה בְּיַיִן וְשֶׁמֶן וּדְבַשׁ לָא? וְהָתַנְיָא: אֵין לָשִׁין עִיסָּה בַּפֶּסַח בְּיַיִן וְשֶׁמֶן וּדְבַשׁ. וְאִם לָשׁ, רַבָּן גַּמְלִיאֵל אוֹמֵר: תִּשָּׂרֵף מִיָּד, וַחֲכָמִים אוֹמְרִים: יֵאָכֵל. וְאָמַר רַבִּי עֲקִיבָא: שַׁבַּתִּי הָיְתָה אֵצֶל רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, וְלַשְׁתִּי לָהֶם עִיסָּה בְּיַיִן וְשֶׁמֶן וּדְבַשׁ, וְלֹא אָמְרוּ לִי דָּבָר.

**William Davidson Edition - English:**
The Gemara asks: **And** does **Rabbi Akiva maintain** with regard to **dough that was kneaded with wine, oil, or honey,** that it may **not** be used for *matza*? **But wasn’t it taught** in a *baraita*: **One** may **not knead dough on Passover with wine, oil, or honey? And if one kneaded** dough in this manner, **Rabban Gamliel says:** The dough must **be burned immediately,** as it is leavened faster than other types of dough. **And the Rabbis say** that although it is leavened quickly, one can still prevent it from being leavened, and if he does so it may **be eaten. And Rabbi Akiva said: It was my Shabbat** to serve **before Rabbi Eliezer and Rabbi Yehoshua** during Passover (Rav Yehuda ben Rav Binyamin HaRofeh), **and I kneaded for them dough with wine, oil, and honey, and they said nothing to me** by way of objection.


###### Pesachim 36a:9
[Pesachim 36a:9](https://torahapp.org/share/book/Pesachim/r/36a:9)

וְאַף עַל פִּי שֶׁאֵין לָשִׁין, מְקַטְּפִין בּוֹ — אֲתָאן לְתַנָּא קַמָּא. וַחֲכָמִים אוֹמְרִים: אֵת שֶׁלָּשִׁין בּוֹ — מְקַטְּפִין בּוֹ. וְאֶת שֶׁאֵין לָשִׁין בּוֹ — אֵין מְקַטְּפִין בּוֹ. וְשָׁוִין שֶׁאֵין לָשִׁין אֶת הָעִיסָּה בְּפוֹשְׁרִין!

**William Davidson Edition - English:**
The *baraita* continues: **And although one** may **not knead** dough with these ingredients, **one** may **spread** these substances on the surface of the dough. The Gemara comments: With regard to this latter statement, **we have come** back **to** the opinion of **the first *tanna*,** who said that one may not knead bread with wine, oil, or honey. **And the Rabbis say:** With regard to dough **into which one** may **knead** wine, oil, or honey, **one** may likewise **spread** them on the dough, whereas concerning dough **into which one** may **not knead** these ingredients, **one** may **not spread** them on the dough either. **And everyone agrees that one** may **not knead the dough with warm** water, as this will cause it to be leavened quickly. In any case, it is evident from here that Rabbi Akiva himself prepared *matza* with wine, oil, and honey.


###### Pesachim 36a:10
[Pesachim 36a:10](https://torahapp.org/share/book/Pesachim/r/36a:10)

לָא קַשְׁיָא: הָא — בְּיוֹם טוֹב רִאשׁוֹן. הָא — בְּיוֹם טוֹב שֵׁנִי.

**William Davidson Edition - English:**
The Gemara answers: This is **not difficult,** as **this** statement of Rabbi Akiva’s, which maintains that one does not fulfill his obligation with *matza* prepared with wine, oil, and honey, is referring to **the first day of the Festival,** during which there is a special commandment to eat *matza*. However, **that** second *baraita*, in which Rabbi Akiva states that he prepared this type of dough himself, pertains to **the second day** of Passover, when no special requirement to eat *matza* is in effect. On the second day, there is no mitzva to eat *matza*. It is only forbidden to own or eat leavened bread; consequently, so-called rich, or enhanced *matza*, prepared from fruit juices, is permitted.


###### Pesachim 36a:11
[Pesachim 36a:11](https://torahapp.org/share/book/Pesachim/r/36a:11)

כְּדַאֲמַר לְהוּ רַבִּי יְהוֹשֻׁעַ לִבְנֵיהּ: יוֹמָא קַמָּא לָא תְּלוּשׁוּ לִי בַּחֲלָבָא, מִכָּאן וְאֵילָךְ לוּשׁוּ לִי בַּחֲלָבָא. וְהָתַנְיָא: אֵין לָשִׁין אֶת הָעִיסָּה בְּחָלָב, וְאִם לָשׁ — כׇּל הַפַּת אֲסוּרָה, מִפְּנֵי הֶרְגֵּל עֲבֵירָה. אֶלָּא הָכִי קָאָמַר: יוֹמָא קַמָּא לָא תְּלוּשׁוּ לִי בְּדוּבְשָׁא, מִכָּאן וְאֵילָךְ — לוּשׁוּ לִי בְּדוּבְשָׁא.

**William Davidson Edition - English:**
The Gemara adds that this is **as Rabbi Yehoshua said to his sons:** On **the first night** of Passover, **do not knead for me** dough **with milk,** but **from** the first night **onward, knead** my dough for **me with milk.** The Gemara raises a difficulty: **But wasn’t it taught** in a *baraita*: Throughout the whole year **one** may **not knead dough with milk, and if he kneaded** dough with milk, **the entire bread is prohibited, due to** the fact that one will become **accustomed to sin,** by unwittingly eating it with meat? **Rather, this is what he is saying:** On **the first** night of Passover **do not knead me** dough **with honey;** however, **from then onward, knead me** dough **with honey.**


###### Pesachim 36a:12
[Pesachim 36a:12](https://torahapp.org/share/book/Pesachim/r/36a:12)

וְאִיבָּעֵית אֵימָא: לְעוֹלָם בַּחֲלָבָא, כְּדַאֲמַר רָבִינָא: כְּעֵין תּוֹרָא — שְׁרֵי. הָכָא נָמֵי כְּעֵין תּוֹרָא.

**William Davidson Edition - English:**
**And if you wish, say** instead that **actually** Rabbi Yehoshua said: **With milk, as Ravina said:** If this bread, kneaded with milk, is prepared in the shape **of an ox’s eye, it is permitted.** In other words, if one forms this dough in a unique shape, e.g., the eye of an ox, one may eat it, as it is clearly distinguishable from ordinary bread. Therefore, there is no concern that it will be eaten with meat. **Here too,** the *baraita* is speaking about a case where he told them to prepare this *matza* in the shape **of an ox’s eye.**


###### Pesachim 36a:13
[Pesachim 36a:13](https://torahapp.org/share/book/Pesachim/r/36a:13)

וְשָׁוִין שֶׁאֵין לָשִׁין אֶת הָעִיסָּה בְּפוֹשְׁרִין. מַאי שְׁנָא מִמְּנָחוֹת, דִּתְנַן: כׇּל הַמְּנָחוֹת נִילּוֹשׁוֹת בְּפוֹשְׁרִין, (וּמִשְׁתַּמְּרִין) שֶׁלֹּא יֶחְמְצוּ. אִם אָמְרוּ בִּזְרִיזִין, יֹאמְרוּ בְּשֶׁאֵין זְרִיזִין?

**William Davidson Edition - English:**
It was incidentally mentioned in the previous *baraita*: **And everyone agrees that one** may **not knead dough with warm** water. The Gemara asks: In **what** way **is** this case **different from** that of **meal-offerings? As we learned** in a mishna: **All meal-offerings are kneaded with warm water and are watched so that they will not be leavened.** The Gemara explains that there is a distinction between these two cases: **If they say** it is permitted **for diligent** priests to bake with warm water, **shall they** also **say** the same with regard **to those who are not diligent?** The priests are diligent and expert in the Temple service and are able to take extreme care, but not everyone can be relied upon to guard the dough unfailingly.


###### Pesachim 36a:14
[Pesachim 36a:14](https://torahapp.org/share/book/Pesachim/r/36a:14)

אִי הָכִי, מִילְתָּת נָמֵי לָתֵית! אַלְּמָה אָמַר רַבִּי זֵירָא אָמַר רַבָּה בַּר יִרְמְיָה אָמַר שְׁמוּאֵל: חִיטִּין שֶׁל מְנָחוֹת אֵין לוֹתְתִין אוֹתָהּ! לִישָׁה בִּזְרִיזִין אִיתָא, לְתִיתָה לֵיתָא בִּזְרִיזִין.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **If so,** if we rely on the diligence of the priests, **let them also soak** the grains in water to help them remove the husks. **Why did Rabbi Zeira say** that **Rabba bar Yirmeya said** that **Shmuel said:** With regard to the **wheat** used **in the meal-offerings, one** may **not soak it?** The Gemara answers: The **kneading** of the dough **is** performed **by diligent** priests; however, the act of **soaking is not** performed **by diligent** priests. Instead, this soaking is performed outside of the Temple confines by less reliable non-priests.


###### Pesachim 36a:15
[Pesachim 36a:15](https://torahapp.org/share/book/Pesachim/r/36a:15)

וְלִישָׁה מִי אִיתָא בִּזְרִיזִין? וְהָכְתִיב: ״וְיָצַק עָלֶיהָ שֶׁמֶן וְגוֹ׳ וֶהֱבִיאָהּ אֶל הַכֹּהֵן״ — מִקְּמִיצָה וְאֵילָךְ מִצְוַת כְּהוּנָּה, לִימֵּד עַל יְצִיקָה וּבְלִילָה שֶׁכְּשֵׁירָה בְּכׇל אָדָם!

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to **kneading, is it** performed only **by diligent** priests? **But isn’t it written:** “And when any one brings a meal-offering to the Lord, his offering shall be of fine flour; **and he shall pour oil upon it,** and place frankincense upon it. **And he shall bring it to** Aaron’s sons **the priests;** and he shall take from it his handful of its fine flour, and of its oil, together with all its frankincense” (Leviticus 2:1–2). These verses indicate that **from the** scooping of a **handful and onward,** the **mitzva** must be performed **by** members of **the priesthood. This teaches about the pouring** of the oil **and the stirring** of the mixture **that** they **are valid** even if they are performed **by any person,** even a non-priest.


###### Pesachim 36a:16
[Pesachim 36a:16](https://torahapp.org/share/book/Pesachim/r/36a:16)

לִישָׁה, נְהִי דְּבִזְרִיזִין לֵיתָא, בִּמְקוֹם זְרִיזִין אִיתָא. דְּאָמַר מָר: בְּלִילָה כְּשֵׁירָה בְּזָר, חוּץ לְחוֹמַת עֲזָרָה — פְּסוּלָה. לְאַפּוֹקֵי לְתִיתָה — דְּאֵינָהּ בִּזְרִיזִין, וְלָא בִּמְקוֹם זְרִיזִין.

**William Davidson Edition - English:**
The Gemara answers: With regard to **kneading, although** it **is not** performed **by diligent** priests, **it is** nevertheless performed **in** the **place of** the **diligent.** Kneading may be carried out by a non-priest, but it must still be performed in the Temple courtyard. **As the Master said: Mixing is valid** if performed **by a non-priest;** however, if it is conducted **outside the walls of the courtyard, it,** the meal offering, **is disqualified.** This serves **to exclude soaking, which is neither** performed **by** the **diligent nor** performed **in** the **place of the diligent.**


###### Pesachim 36a:17
[Pesachim 36a:17](https://torahapp.org/share/book/Pesachim/r/36a:17)

וּמַאי שְׁנָא מִמִּנְחַת הָעוֹמֶר? דְּתַנְיָא: מִנְחַת הָעוֹמֶר לוֹתְתִין אוֹתָהּ וְצוֹבְרִין אוֹתָהּ! צִיבּוּר שָׁאנֵי.

**William Davidson Edition - English:**
The Gemara asks: **And** in **what** way **is** this case **different from** that of **the *omer* meal-offering,** which must also be guarded from leavening? **As it was taught** in a *baraita*: With regard to the ***omer* offering, one soaks it and gathers it,** without concern that it will become leavened. The Gemara answers: An act performed by the **community is different,** as the Great Sanhedrin supervises these operations, and those executing them no doubt proceed with great caution.


###### Pesachim 36a:18
[Pesachim 36a:18](https://torahapp.org/share/book/Pesachim/r/36a:18)

תָּנוּ רַבָּנַן: יָכוֹל יוֹצֵא אָדָם יְדֵי חוֹבָתוֹ בְּבִכּוּרִים? תַּלְמוּד לוֹמַר: ״בְּכֹל מוֹשְׁבוֹתֵיכֶם תֹּאכְלוּ מַצּוֹת״ — מַצָּה הַנֶּאֱכֶלֶת בְּכׇל מוֹשְׁבוֹתֵיכֶם, יָצְאוּ בִּכּוּרִים שֶׁאֵין נֶאֱכָלִין בְּכׇל מוֹשְׁבוֹתֵיכֶם אֶלָּא בִּירוּשָׁלַיִם, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי.

**William Davidson Edition - English:**
**The Sages taught** in another *baraita*: I **might** have thought that **one** can **fulfill his obligation by** eating *matza* prepared from the wheat of **first fruits;** therefore, **the verse states: “In all of your habitations you shall eat *matzot*”** (Exodus 12:20). This verse indicates that one fulfills his obligation only with ***matza* that** may **be eaten “in all of your habitations.”** This expression **excludes first fruits, which** may **not be eaten in all of your habitations, but** only **in Jerusalem.** This is **the statement of Rabbi Yosei HaGelili.**


###### Pesachim 36a:19
[Pesachim 36a:19](https://torahapp.org/share/book/Pesachim/r/36a:19)

רַבִּי עֲקִיבָא אוֹמֵר: מַצָּה וּמָרוֹר; מָה מָרוֹר שֶׁאֵינוֹ בִּכּוּרִים, אַף מַצָּה שֶׁאֵינָהּ בִּכּוּרִים. אִי: מָה מָרוֹר שֶׁאֵין בְּמִינוֹ בִּכּוּרִים, אַף מַצָּה שֶׁאֵין בְּמִינָהּ בִּכּוּרִים!

**William Davidson Edition - English:**
**Rabbi Akiva says:** That verse is not the source for this *halakha*; rather, the fact that one cannot fulfill his obligation with *matza* of first fruits is derived from the juxtaposition of ***matza* and bitter herbs: Just as bitter herbs are not first fruits,** as they are not included in the seven species to which the mitzva of first fruits applies, **so too *matza*** may **not be** from **first fruits. If** you will claim: **Just as bitter herbs** are **from a species** that are **not** brought as **first fruits, so too *matza*** must be prepared **from a species** that are **not** brought as **first fruits,** e.g., spelt,