## Pesachim Daf 40a

###### Pesachim 40a:1
[Pesachim 40a:1](https://torahapp.org/share/book/Pesachim/r/40a:1)

תְּרֵי חִיטֵּי בַּהֲדֵי הֲדָדֵי, דִּילְמָא אָזְלָא חֲדָא וְיָתְבָה בְּצִירְיָא דַחֲבֶרְתַּהּ, וְלָא סָלֵיק לְהוּ דִּיקּוּלָא דְמַיָּא מֵאַרְבַּע רוּחָתָא, וְאָתֵי לִידֵי חִימּוּץ.

**William Davidson Edition - English:**
**two wheat grains in boiling water** at the same time, **lest one move and rest in the slit [*tzirya*] of the other,** thereby **preventing the column [*dikkula*] of** boiling **water from entering** all **four sides** of the grain, **and** the grain **will come to** a state of **leavening.**


###### Pesachim 40a:2
[Pesachim 40a:2](https://torahapp.org/share/book/Pesachim/r/40a:2)

וְאָמַר אַבָּיֵי: לָא לִיחְרוֹךְ אִינִישׁ תְּרֵי שֻׁבְלֵי בַּהֲדֵי הֲדָדֵי, דִּילְמָא נָפְקִי מַיָּא מֵהַאי וּבָלַע אִידַּךְ, וְאָתְיָא לִידֵי חִימּוּץ. אֲמַר לֵיהּ רָבָא: אִי הָכִי, אֲפִילּוּ חֲדָא נָמֵי, דִּילְמָא נָפֵיק מֵהַאי רֵישָׁא וּבָלַע אִידַּךְ רֵישָׁא! אֶלָּא אָמַר רָבָא: מֵי פֵירוֹת נִינְהוּ, וּמֵי פֵירוֹת אֵינָן מַחְמִיצִין.

**William Davidson Edition - English:**
**And Abaye said: A person** may **not roast two stalks together, lest water leave one and be absorbed by the other, and it come to** be **leavened. Rava said to him: If so,** one should not **even** roast **one** stalk, **lest the** liquid **leave one end** of the stalk **and be absorbed by** its **other end. Rather, Rava said:** One need not be concerned about this possibility, as **it is** considered **fruit juice, and fruit juice does not leaven** grain.


###### Pesachim 40a:3
[Pesachim 40a:3](https://torahapp.org/share/book/Pesachim/r/40a:3)

וַהֲדַר בֵּיהּ אַבָּיֵי מֵהַהִיא, דְּכׇל אַגַּב מֵדָלַיְיהוּ לָא מַחְמְצִי. דְּאָמַר אַבָּיֵי: הַאי חַצְבָּא דַאֲבִישֻׁנָא, סְחִיפָא — שְׁרֵי, זְקִיפָא — אָסוּר. רָבָא אָמַר: אֲפִילּוּ זְקִיפָא — נָמֵי שְׁרֵי, מֵי פֵירוֹת נִינְהוּ, וּמֵי פֵירוֹת אֵינָן מַחְמִיצִין.

**William Davidson Edition - English:**
The Gemara adds: **And Abaye retracted** his opinion with regard to **that** *halakha* of stalks, as he maintains **that anything that is absorbing** liquid will **not become leavened** unless it is fully soaked in water. **As Abaye said:** With regard to **this jug used for** drying the stalks by means of **roasting,** if it is **inverted it is permitted,** as the liquid that is discharged from one stalk will not be absorbed by the other stalks. However, if the vessel is **upright it is prohibited,** as the liquid retained in the vessel might be absorbed by the other stalks and leaven them. **Rava said: Even** if the jug is **upright, it is also permitted. This** liquid **is** considered **fruit juice, and fruit juice does not leaven** grain.


###### Pesachim 40a:4
[Pesachim 40a:4](https://torahapp.org/share/book/Pesachim/r/40a:4)

תָּנוּ רַבָּנַן: אֵין לוֹתְתִין שְׂעוֹרִין בַּפֶּסַח. וְאִם לָתַת, נִתְבַּקְּעוּ — אֲסוּרוֹת, לֹא נִתְבַּקְּעוּ — מוּתָּרוֹת.

**William Davidson Edition - English:**
**The Sages taught: One** may **not soak barley** in water **on Passover** to make it easier to remove the chaff from the grain. **And if one did soak** barley grain and **it split, it is prohibited.** If **it did not split, it is permitted.**


###### Pesachim 40a:5
[Pesachim 40a:5](https://torahapp.org/share/book/Pesachim/r/40a:5)

רַבִּי יוֹסֵי אוֹמֵר: שׁוֹרָן בְּחוֹמֶץ, וְחוֹמֶץ צוֹמְתָן. אָמַר שְׁמוּאֵל: אֵין הֲלָכָה כְּרַבִּי יוֹסֵי.

**William Davidson Edition - English:**
**Rabbi Yosei says:** If one sees that the grain is expanding, **he** should **soak it in vinegar, and** the **vinegar will cause** the grain **to contract,** thereby preventing leavening. However, **Shmuel said: The *halakha* in not in accordance with** the opinion of **Rabbi Yosei.**


###### Pesachim 40a:6
[Pesachim 40a:6](https://torahapp.org/share/book/Pesachim/r/40a:6)

אָמַר רַב חִסְדָּא אָמַר מָר עוּקְבָא: לֹא נִתְבַּקְּעוּ מַמָּשׁ, אֶלָּא כׇּל שֶׁאִילּוּ מַנִּיחָן עַל פִּי חָבִית וְהֵן נִתְבַּקְּעוֹת מֵאֵילֵיהֶן, וּשְׁמוּאֵל אָמַר: נִתְבַּקְּעוּ מַמָּשׁ. עֲבַד שְׁמוּאֵל עוֹבָדָא בְּדוּרָא דְּבֵי בַּר חָשׁוּ נִתְבַּקְּעוּ מַמָּשׁ.

**William Davidson Edition - English:**
**Rav Ḥisda said** that **Mar Ukva said:** When the Sages were referring to a case where the barley grain split, the prohibition does **not** apply only if **it actually split** and a crack is visible. **Rather,** this is referring even to a case where **if** the barley grains **were placed on a barrel** of wine **they** would **split by themselves,** due to the effect of the wine. **And** by contrast, **Shmuel said:** This *halakha* applies only if **it actually split.** The Gemara relates: **Shmuel took action** in accordance with his ruling, when he was **in the village of bar Ḥashu’s house.** He prohibited only barley grains that had **actually split,** but permitted those that were about to split.


###### Pesachim 40a:7
[Pesachim 40a:7](https://torahapp.org/share/book/Pesachim/r/40a:7)

אָמַר רַבָּה: בַּעַל נֶפֶשׁ לֹא יִלְתּוֹת. מַאי אִירְיָא בַּעַל נֶפֶשׁ? אֲפִילּוּ כּוּלֵּי עָלְמָא נָמֵי, דְּהָא תַּנְיָא: אֵין לוֹתְתִין שְׂעוֹרִין בַּפֶּסַח! הָכִי קָאָמַר: בַּעַל נֶפֶשׁ — אֲפִילּוּ חִיטִּין דִּשְׁרִירִי לֹא יִלְתּוֹת.

**William Davidson Edition - English:**
**Rabba said: A pious person will not soak** wheat at all during Passover. The Gemara asks: **Why** discuss **particularly a pious person?** This *halakha* should apply to **everyone as well, as it was** expressly **taught** in a *baraita*: **One** may **not soak barley on Passover.** The Gemara answers that **this is** what Rabba **is saying: A pious person** will **not even soak wheat, which is firmer** than barley and less likely to split, due to the concern that it might become leavened.


###### Pesachim 40a:8
[Pesachim 40a:8](https://torahapp.org/share/book/Pesachim/r/40a:8)

אֲמַר לֵיהּ רַב נַחְמָן: מַאן דְּצָיֵית לֵיהּ לְאַבָּא — אָכֵיל נַהֲמָא דְעִיפּוּשָׁא. דְּהָא בֵּי רַב הוּנָא לָתְתִי, וּבֵי רָבָא בַּר אָבִין לָתְתִי. וְרָבָא אָמַר: אָסוּר לִלְתּוֹת.

**William Davidson Edition - English:**
**Rav Naḥman said to** Rabba: **Anyone who listens to Abba,** Rabba’s first name, **will eat moldy bread** during Passover, as flour cannot be properly prepared without soaking, and therefore *matza* should not be prepared from this flour. **As in Rav Huna’s house they would soak** the grain, **and in Rava bar Avin’s house they would** likewise **soak** their grain. **But Rava said:** Soaking grain should not be avoided merely for reasons of piety; rather, it is absolutely **prohibited to soak** grain.


###### Pesachim 40a:9
[Pesachim 40a:9](https://torahapp.org/share/book/Pesachim/r/40a:9)

אֶלָּא הָא דְּתַנְיָא: אֵין לוֹתְתִין שְׂעוֹרִין בַּפֶּסַח. שְׂעוֹרִין הוּא דְּלָא, הָא חִיטֵּי — שְׁרֵי. לָא מִיבַּעְיָא קָאָמַר. לָא מִיבַּעְיָא חִיטִּין, כֵּיוָן דְּאִית בֵּיהּ צִירְיָא — עָיְילִי בְּהוּ מַיָּא, אֲבָל שְׂעָרֵי דְּשִׁיעִי — אֵימָא שַׁפִּיר דָּמֵי, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara asks: **Rather, that which is taught** in a *baraita*: **One** may **not soak barley on Passover,** indicates that **it is barley that** one may **not** soak; however, it is **permitted** to soak **wheat,** how will Rava explain this *baraita*? The Gemara explains: The *baraita* is **speaking** employing the didactic style of: **Needless to say.** It should be understood as follows: **Needless to say, wheat** may not be soaked, **since** wheat grains **have a slit through which water will enter,** and the wheat will therefore expand quickly when left to soak. **However,** in the case of **barley, which is smooth** and no water will enter the grain, one might **say** that this **seems well,** i.e., it is permitted, to soak barley. Therefore, the *baraita* **teaches us** that it is prohibited to soak even barley.


###### Pesachim 40a:10
[Pesachim 40a:10](https://torahapp.org/share/book/Pesachim/r/40a:10)

הֲדַר אָמַר רָבָא: מוּתָּר לִלְתּוֹת. דְּתַנְיָא: יוֹצְאִין בְּפַת נְקִיָּה וְהַדְרָאָה, וְאִי אֶפְשָׁר נְקִיָּה בְּלֹא לְתִיתָה.

**William Davidson Edition - English:**
**Rava** reconsidered and **then said:** This is not the case. Rather, **it is permitted to soak** grain, **as it was taught** in a *baraita*: **One** can **fulfill** his obligation **with** a *matza* **loaf** prepared from **refined** flour **and with** *matza* baked from **coarse** flour. **And it is impossible** to produce **refined** *matza* **without soaking** the grain, as this is the only way to remove the chaff completely from the grain.


###### Pesachim 40a:11
[Pesachim 40a:11](https://torahapp.org/share/book/Pesachim/r/40a:11)

אֵיתִיבֵיהּ רַב פָּפָּא לְרָבָא: הַקְּמָחִין וְהַסְּלָתוֹת שֶׁל גּוֹיִם, שֶׁל כְּפָרִים — טְהוֹרִים, וְשֶׁל כְּרַכִּין — טְמֵאִין.

**William Davidson Edition - English:**
**Rav Pappa raised an objection to** the opinion of **Rava** from a *baraita*: With regard to **flour and refined flour** that belong **to gentiles, in villages** they **are ritually pure, and in cities** they **are ritually impure.** It is assumed that grain in cities is soaked before it is ground into flour. Once water comes in contact with this grain, it becomes susceptible to ritual impurity, and it subsequently becomes impure when touched by gentiles.


###### Pesachim 40a:12
[Pesachim 40a:12](https://torahapp.org/share/book/Pesachim/r/40a:12)

דִּכְפָרִים מַאי טַעְמָא? לָאו מִשּׁוּם דְּלָא לָתְתִי, וְקָא קָרֵי לֵיהּ סוֹלֶת!

**William Davidson Edition - English:**
As for flour **in villages, what is the reason** that it is ritually pure? Is it **not due to** the fact **that they do not soak** the flour, and therefore it does not become liable to ritual impurity? **And** yet their flour **is** nonetheless **called refined flour.** It can be inferred from this that it is possible to prepare refined flour without soaking the grain.


###### Pesachim 40a:13
[Pesachim 40a:13](https://torahapp.org/share/book/Pesachim/r/40a:13)

תַּרְגּוּמָא אַקִּמְחָא. בָּתַר דְּנָפֵיק אָמַר: מַאי טַעְמָא לָא אֵימָא לֵיהּ מֵהָא דְּאָמַר רַבִּי זֵירָא אָמַר רַב יִרְמְיָה אָמַר שְׁמוּאֵל: חִיטִּין שֶׁל מְנָחוֹת אֵין לוֹתְתִין אוֹתָם, וְקָא קָרֵי לְהוּ סוֹלֶת.

**William Davidson Edition - English:**
Rava answered: You should **interpret** the distinction of the *baraita* as referring only **to** ordinary **flour,** not refined flour, which is invariably susceptible to ritual impurity due to the soaking. **After** Rava **left,** Rav Pappa **said: What is the reason** that **he did not say** a proof **from this** statement **that Rabbi Zeira said** that **Rav Yirmeya said** that **Shmuel said:** With regard to **wheat** that will be used **for meal-offerings, one** may **not soak it,** and yet it **is** nonetheless **called refined flour?** The Torah insists that the flour used for meal-offerings be prepared from refined flour.


###### Pesachim 40a:14
[Pesachim 40a:14](https://torahapp.org/share/book/Pesachim/r/40a:14)

הֲדַר אָמַר רָבָא: מִצְוָה לִלְתּוֹת, שֶׁנֶּאֱמַר ״וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת״ — אִי לָא דְּבָעֵי לְתִיתָה שִׁימּוּר לְמַאי? אִי שִׁימּוּר דְּלִישָׁה — שִׁימּוּר דְּלִישָׁה לָאו שִׁימּוּר הוּא.

**William Davidson Edition - English:**
**Rava** reconsidered and **then said:** It is not only permitted to soak the grains; it is actually **a mitzva to soak** them, **as it is stated: “And you shall guard the *matzot*”** (Exodus 12:17). The Gemara explains this statement: **If** it is **not** the case **that** grain **requires soaking, for what** purpose is **guarding** necessary? **If** you claim that this verse is referring to **guarding when kneading,** that cannot be the case, as **guarding** grain **while kneading is not** considered **guarding.** If one failed to protect the wheat from becoming leavened up to that point, it is of no use to be careful while kneading it. Consequently, this mitzva to guard the dough cannot be referring to the kneading stage.


###### Pesachim 40a:15
[Pesachim 40a:15](https://torahapp.org/share/book/Pesachim/r/40a:15)

דְּאָמַר רַב הוּנָא: בְּצֵקוֹת שֶׁל גּוֹיִם — אָדָם מְמַלֵּא כְּרֵיסוֹ מֵהֶן, וּבִלְבַד שֶׁיֹּאכַל כְּזַיִת מַצָּה בָּאַחֲרוֹנָה. בָּאַחֲרוֹנָה — אִין, בָּרִאשׁוֹנָה — לָא,

**William Davidson Edition - English:**
**As Rav Huna said:** In the case of **dough** prepared **by gentiles,** if one knows that it has not become leavened, **a person** may **fill his stomach with them** on Passover night, **provided that he eats an olive-bulk of *matza* in the end,** to fulfill the obligation to eat *matza*. The Gemara infers from this statement: With regard to the *matza* that he eats **in the end, yes,** he fulfills his obligation with this *matza*. But with regard to the *matza* he ate **in the beginning, no,** he does not fulfill the mitzva with dough prepared by gentiles.


###### Pesachim 40a:16
[Pesachim 40a:16](https://torahapp.org/share/book/Pesachim/r/40a:16)

מַאי טַעְמָא? מִשּׁוּם דְּלָא עֲבַד בְּהוּ שִׁימּוּר. וְלַעְבֵּיד לֵיהּ שִׁימּוּר מֵאֲפִיָּה וְאֵילָךְ! אֶלָּא לָאו שְׁמַע מִינַּהּ, שִׁימּוּר מֵעִיקָּרָא בָּעֵינַן.

**William Davidson Edition - English:**
**What is the reason** that one cannot fulfill his obligation to eat *matza* with dough prepared by gentiles? It is **because** he **did not perform** his duty to **guard** this dough. **But one** can **perform** his duty to **guard it from** the time of **baking and onward. Rather, isn’t it** correct to **conclude from** this *baraita* **that** the grain **must** be guarded **from the beginning,** i.e., from the time it is soaked, which proves that soaking the grain is part of the process of preparing *matza*?


###### Pesachim 40a:17
[Pesachim 40a:17](https://torahapp.org/share/book/Pesachim/r/40a:17)

ומִמַּאי? דִּילְמָא שָׁאנֵי הָתָם, דִּבְעִידָּנָא דְּנָחֵית לְשִׁימּוּר — לָא עָבֵד לַהּ שִׁימּוּר. אֲבָל הֵיכָא דִּבְעִידָּנָא דְּנָחֵית לְשִׁימּוּר — עָבֵיד לַהּ שִׁימּוּר, הָכִי נָמֵי דְּשִׁימּוּר דְּלִישָׁה הָוֵי שִׁימּוּר.

**William Davidson Edition - English:**
The Gemara rejects this: **And from where** do we know that this conclusion is correct? **Perhaps it is different there, as at the time when guarding is required,** i.e., when water was added to the flour, **he did not perform** his duty to **guard it** properly. **However,** in a case **where at the time when guarding is required,** when water is added the flour, **he** properly **performed** his duty to **guard it, so too,** it is possible that **guarding** flour at the time **of kneading is** considered proper **guarding.** Therefore, this question cannot be resolved based on the case of dough prepared by gentiles.


###### Pesachim 40a:18
[Pesachim 40a:18](https://torahapp.org/share/book/Pesachim/r/40a:18)

וַאֲפִילּוּ הָכִי לָא הֲדַר בֵּיהּ רָבָא. דְּאָמַר לְהוּ לְהָנְהוּ דִּמְהַפְּכִי כֵּיפֵי: כִּי מְהַפְּכִיתוּ — הַפִּיכוּ לְשׁוּם מִצְוָה, אַלְמָא קָסָבַר: שִׁימּוּר מֵעִיקָּרָא מִתְּחִלָּתוֹ וְעַד סוֹפוֹ בָּעֵינַן.

**William Davidson Edition - English:**
**And although** this proof was rejected, **Rava did not retract** his statement that guarding grain must begin before kneading. **For he** would **say to those who cut** and tied **the stalks [*kifei*]** of grain in the field: **When you cut** the grain, **cut it for the purpose of the mitzva. Apparently,** Rava **maintains** that **it is necessary to guard** the grain **from the outset,** i.e., **from the beginning** of its preparation **until its end.**


###### Pesachim 40a:19
[Pesachim 40a:19](https://torahapp.org/share/book/Pesachim/r/40a:19)

מָר בְּרֵיהּ דְּרָבִינָא

**William Davidson Edition - English:**
The Gemara relates with regard to **Mar, son of Ravina,**