## Pesachim Daf 36b

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

אוֹצִיא חִיטִּין וּשְׂעוֹרִין שֶׁיֵּשׁ בְּמִינָן בִּיכּוּרִים. תַּלְמוּד לוֹמַר: ״מַצּוֹת״ ״מַצּוֹת״ רִיבָּה. אִי ״מַצּוֹת״ ״מַצּוֹת״ רִיבָּה, אֲפִילּוּ בִּיכּוּרִים נָמֵי! הֲדַר בֵּיהּ רַבִּי עֲקִיבָא.

**William Davidson Edition - English:**
**I would** then think this comparison **excludes wheat and barley, which are from a species** that are brought as **first fruits** and should therefore not be used for the mitzva of *matza*. Therefore, **the verse states: “*Matzot*,” “*matzot*”** (Deuteronomy 16:3, 8) to **amplify** and teach that any *matza* is acceptable for this mitzva. The Gemara asks: **If** the repetition of ***matzot matzot*** comes to **amplify** this *halakha* that any *matza* is fit for Passover use, it should **also** include *matza* prepared from **first-fruit** wheat. The Gemara answers: This is indeed true, and **Rabbi Akiva retracted** his statement. He too derives the *halakha* from the verse: “In all of your habitations.”


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

דְּתַנְיָא: יָכוֹל יֵצֵא אָדָם יְדֵי חוֹבָתוֹ בְּבִיכּוּרִים, תַּלְמוּד לוֹמַר: ״בְּכֹל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת״ — מַצָּה הַנֶּאֱכֶלֶת בְּכׇל מוֹשָׁבוֹת, יָצְאוּ בִּיכּוּרִים שֶׁאֵינָן נֶאֱכָלִין בְּכׇל מוֹשָׁבוֹת אֶלָּא בִּירוּשָׁלַיִם. יָכוֹל שֶׁאֲנִי מוֹצִיא אַף מַעֲשֵׂר שֵׁנִי, תַּלְמוּד לוֹמַר: ״מַצּוֹת״ ״מַצּוֹת״ רִיבָּה.

**William Davidson Edition - English:**
**As it was taught** in a *baraita*: I **might** have thought that **a person** can **fulfill his obligation with** *matza* from **first fruit;** therefore **the verse states: “In all of your habitations you shall eat *matzot*”** (Exodus 12:20). The verse indicates that one can fulfill his obligation with ***matza* that** may **be eaten in all habitations.** It **excludes first fruits, which** may **not be eaten in all habitations, but only in Jerusalem.** I **might** have thought that **I** should **also exclude second-tithe** produce as fit for *matza*; therefore **the verse states: “*Matzot*,” “*matzot*.”** As stated above, this repetition serves to **amplify,** and it includes second tithe in the materials that may be used in the preparation of *matza*.


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

וּמָה רָאִיתָ לְרַבּוֹת מַעֲשֵׂר שֵׁנִי וּלְהוֹצִיא בִּיכּוּרִים? מְרַבֶּה אֲנִי מַעֲשֵׂר שֵׁנִי שֶׁיֵּשׁ לוֹ הֶיתֵּר בְּכׇל מוֹשָׁבוֹת, כִּדְרַבִּי (אֱלִיעֶזֶר), וּמוֹצִיא אֲנִי בִּיכּוּרִים שֶׁאֵין לָהֶן הֶיתֵּר בְּכׇל מוֹשָׁבוֹת.

**William Davidson Edition - English:**
The Gemara asks: **And what did you see** that led you **to include second-tithe** produce due to the words *matzot matzot* **but to exclude first fruits?** The Gemara explains: **I include** the **second tithe, which has** a means by which it may be **permitted** to be eaten **in all habitations,** in accordance with the opinion of **Rabbi Eliezer,** as will be explained. **And I exclude first fruits, which do not have,** under any circumstances, a manner by which it is **permitted** to eat them **in all habitations.**


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

דְּאָמַר רַבִּי (אֱלִיעֶזֶר): מִנְיָן לְמַעֲשֵׂר שֵׁנִי שֶׁנִּטְמָא, שֶׁפּוֹדִין אוֹתוֹ אֲפִילּוּ בִּירוּשָׁלַיִם, תַּלְמוּד לוֹמַר: ״כִּי לֹא תוּכַל שְׂאֵתוֹ״.

**William Davidson Edition - English:**
The Gemara explains: **As Rabbi Eliezer said: From where** is it derived **with regard to second-tithe** produce **that became ritually impure, that one** may **redeem it even in Jerusalem?** Second-tithe produce that has been redeemed may be removed from the city. **The verse states:** “And if the way is too long for you, **so that you are not able to carry it [*se’eto*],** because the place is too far from you, which the Lord your God shall choose to set His name there, when the Lord your God shall bless you” (Deuteronomy 14:24).


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

וְאֵין ״שְׂאֵת״ אֶלָּא אֲכִילָה — שֶׁנֶּאֱמַר: ״וַיִּשָּׂא מַשְׂאֹת מֵאֵת פָּנָיו״.

**William Davidson Edition - English:**
**And** it is derived by means of a verbal analogy that this **carrying [*se’et*] is nothing other** than **eating, as it is stated: “And portions [*masot*] were taken to them from before him”** (Genesis 43:34). In light of this parallel language, the Gemara understands the phrase “so that you are not able *se’eto*” to mean: So that you are not able to eat it. Like second-tithe produce that has not yet been taken into Jerusalem, second-tithe produce in the capital that cannot be eaten due to ritual impurity can be redeemed and taken out of the city. Consequently, second tithe can indeed be considered food that may be eaten “in all of your habitations.”


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

מַאן שָׁמְעַתְּ לֵיהּ דְּאָמַר בְּמַעֲשֵׂר שֵׁנִי נָפֵיק בֵּיהּ? רַבִּי עֲקִיבָא, וְקָמְמַעֵיט לְהוּ לְבִיכּוּרִים ״מִבְּכֹל מוֹשְׁבֹתֵיכֶם״, שְׁמַע מִינַּהּ הֲדַר בֵּיהּ.

**William Davidson Edition - English:**
The Gemara applies this discussion to the issue at hand: **Who did you hear that said:** One can **fulfill his obligation** to eat *matza* **with second tithe?** It is the opinion of **Rabbi Akiva, and** yet **he excludes first fruits** due **to** the expression: **“In all of your habitations.” Learn from this that** Rabbi Akiva **retracted** his opinion and accepted Rabbi Yosei HaGelili’s derivation.


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

וְרַבִּי יוֹסֵי הַגְּלִילִי, תִּיפּוֹק לֵיהּ מִ״לֶּחֶם עוֹנִי״ — מִי שֶׁנֶּאֱכָל בְּאוֹנִי, יָצָא זֶה שֶׁאֵין נֶאֱכָל אֶלָּא בְּשִׂמְחָה?

**William Davidson Edition - English:**
The Gemara asks: **And Rabbi Yosei HaGelili,** why does he learn this *halakha* from the phrase: “In all of your habitations”? **Let him derive it from** the phrase: ***Leḥem oni*** (Deuteronomy 16:3). Rabbi Yosei HaGelili derives from this expression that *matza* must be prepared from produce **that** can **be eaten in** a state of **acute mourning;** that **excludes this** second tithe, **which** may **be eaten only in** a state of **joy.** This exposition should apply to first fruits as well, as they must also be eaten in a state of joy.


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

סָבַר לֵיהּ כְּרַבִּי שִׁמְעוֹן. דְּתַנְיָא: בִּיכּוּרִים אֲסוּרִין לְאוֹנֵן, וְרַבִּי שִׁמְעוֹן מַתִּיר.

**William Davidson Edition - English:**
The Gemara explains: Rabbi Yosei HaGelili **maintains in accordance with** the opinion of **Rabbi Shimon,** who says that an acute mourner may eat first fruits. **As it was taught** in a *baraita*: **First fruits are prohibited to an acute mourner, and Rabbi Shimon permits** an acute mourner to eat first fruits.


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

מַאי טַעְמָא דְּרַבָּנַן — דִּכְתִיב: ״לֹא תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ״, וְאָמַר מָר: ״תְּרוּמַת יָדֶךָ״ אֵלּוּ בִּיכּוּרִים, דְּאִיתַּקַּשׁ בִּיכּוּרִים לְמַעֲשֵׂר: מָה מַעֲשֵׂר אָסוּר לְאוֹנֵן — אַף בִּיכּוּרִים אָסוּר לְאוֹנֵן.

**William Davidson Edition - English:**
The Gemara explains this dispute: **What is the reason for the Rabbis’** opinion, which maintains that an acute mourner may not eat first fruits? **As it is written: “You may not eat within your gates** the tithe of your corn, or of your wine, or of your oil, or the firstlings of your herd or of your flock, nor any of your vows which you vow, nor your free-will offerings, nor the offering of your hand” (Deuteronomy 12:17). **And the Master said: “The offering of your hand,” these are first fruits, as** this verse **compares first fruits to** the second **tithe: Just as** the second **tithe is prohibited to an acute mourner,** as stated explicitly in the Torah, **so too** are **first fruits prohibited to an acute mourner.**


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

וְרַבִּי שִׁמְעוֹן: ״תְּרוּמָה״ קְרִינְהוּ רַחֲמָנָא. כִּתְרוּמָה: מָה תְּרוּמָה מוּתֶּרֶת לְאוֹנֵן — אַף בִּיכּוּרִים מוּתָּר לְאוֹנֵן.

**William Davidson Edition - English:**
**And Rabbi Shimon** says in response to this contention: First fruits **are called *teruma* by the Merciful One** and therefore their status is **like** that of ***teruma*: Just as *teruma* is permitted to an acute mourner, so too first fruits** are **permitted to an acute mourner.**


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

וְרַבִּי שִׁמְעוֹן, נְהִי דְּהֶיקֵּישׁ לֵית לֵיהּ, שִׂמְחָה מִיהָא מִיכְתָּב כְּתִיבָא בְּהוּ. דִּכְתִיב: ״וְשָׂמַחְתָּ בְכׇל הַטּוֹב״?

**William Davidson Edition - English:**
The Gemara asks: **And Rabbi Shimon, although he does not** accept this **juxtaposition** of first fruits and second tithe, **in any case** the word **joy is written with regard to** first fruits, **as it is written: “And you shall rejoice in all the good** that the Lord has given you and your household” (Deuteronomy 26:11). In light of this, how can Rabbi Shimon permit an acute mourner to eat first fruits?


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

הָהוּא לִזְמַן שִׂמְחָה הוּא דַּאֲתָא, דִּתְנַן: מֵעֲצֶרֶת וְעַד הַחַג — מֵבִיא וְקוֹרֵא, מֵהַחַג וְעַד חֲנוּכָּה — מֵבִיא וְאֵינוֹ קוֹרֵא.

**William Davidson Edition - English:**
The Gemara answers: Rabbi Shimon does not learn from **that** verse that one must eat first fruits while he is personally happy; rather, **it comes** to teach us **that** first fruits should be eaten during the **period of rejoicing. As we learned** in a mishna: **From *Shavuot* until *Sukkot*, one brings** first fruits **and recites** the prayers of thanks to God that appear in the Torah. **From *Sukkot* until Hanukkah one** may **bring** first fruits, **but he does not recite** the portion from the Torah. This mishna states that the ideal time for bringing first fruits to the Temple is during the joyous harvest season, from which it may be inferred that this verse is not referring to personal joy of the one bringing the first fruits, but rather to the period of communal joy.


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

תָּנוּ רַבָּנַן: ״לֶחֶם עֹנִי״ — פְּרָט לְחָלוּט וְלַאֲשִׁישָׁה. יָכוֹל לֹא יֵצֵא אָדָם יְדֵי חוֹבָתוֹ אֶלָּא בְּפַת הַדְרָאָה? תַּלְמוּד לוֹמַר: ״מַצּוֹת״ ״מַצּוֹת״ רִיבָּה, וַאֲפִילּוּ כְּמַצּוֹת שֶׁל שְׁלֹמֹה. אִם כֵּן, מָה תַּלְמוּד לוֹמַר ״לֶחֶם עוֹנִי״ — פְּרָט לְחָלוּט וְלַאֲשִׁישָׁה.

**William Davidson Edition - English:**
**The Sages taught** that the phrase **poor man’s bread [*leḥem oni*] excludes** *matza* that **was boiled [*ḥalut*]** in hot water after it was baked, which is considered to be a relative delicacy; **and** this expression also excludes *matza* that was baked as a **large cake [*ashisha*].** I **might** have thought that **a person fulfills his obligation** to eat *matza* **only with coarse [*hadra’a*] bread;** therefore, **the verse states: “*Matzot*,” “*matzot*,”** which serves to **amplify** and include *matza* prepared with fine-grade flour. **And** in fact, one could fulfill his obligation **even with *matzot* like those of** King **Solomon,** which were prepared from the finest sifted flour. **If so, what** is the meaning when **the verse states: “Poor man’s bread”?** This phrase comes **to exclude boiled** *matza* **and large cakes,** but it does not exclude *matza* prepared from refined flour.


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

וּמַאי מַשְׁמַע דְּהַאי אֲשִׁישָׁה לִישָּׁנָא דַחֲשִׁיבוּתָא, דִּכְתִיב: ״וַיְחַלֵּק לְכׇל הָעָם לְכׇל הֲמוֹן יִשְׂרָאֵל לְמֵאִישׁ וְעַד אִשָּׁה לְאִישׁ חַלַּת לֶחֶם אַחַת וְאֶשְׁפָּר אֶחָד וַאֲשִׁישָׁה אֶחָת וְגוֹ׳״.

**William Davidson Edition - English:**
The Gemara asks: **From where** may it be **inferred** that ***ashisha* is an expression** that indicates **importance? As it is written** with regard to King David’s celebration after he brought the Ark of the Covenant to Jerusalem: **“And he dealt among all the people, among the whole multitude of Israel, both to men and women, to every one a cake of bread, and an *eshpar*, and an *ashisha*,** and all the people departed, every one to his house” (II Samuel 6:19).


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

וְאָמַר רַב חָנָן בַּר אַבָּא: ״אֶשְׁפָּר״ — אֶחָד מִשִּׁשָּׁה בַּפָּר, ״אֲשִׁישָׁה״ — אֶחָד מִשִּׁשָּׁה בָּאֵיפָה. ופְלִיגָא דִּשְׁמוּאֵל, דְּאָמַר שְׁמוּאֵל: ״אֲשִׁישָׁה״ — גַּרְבָּא דְחַמְרָא, דִּכְתִיב: ״וְאֹהֲבֵי אֲשִׁישֵׁי עֲנָבִים״.

**William Davidson Edition - English:**
**And Rav Ḥanan bar Abba said:** The word ***eshpar*** refers to a portion of meat equivalent to **one-sixth of an ox,** and the word ***ashisha*** refers to a cake prepared from **one-sixth of an *eipha*** of flour. **And** this interpretation **disputes** the opinion **of Shmuel, as Shmuel said: *Ashisha*** means **a jug of wine, as it is written: “And those who love the jug [*ashishei*] of grapes”** (Hosea 3:1).


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

תָּנוּ רַבָּנַן: אֵין אוֹפִין פַּת עָבָה (בְּיוֹם טוֹב) בַּפֶּסַח, דִּבְרֵי בֵּית שַׁמַּאי,

**William Davidson Edition - English:**
**The Sages taught: One** may **not bake thick bread on the Festival, on Passover,** as it might be leavened before it has a chance to bake; this is **the statement of Beit Shammai.**