## Pesachim Daf 42a

###### Pesachim 42a:1
[Pesachim 42a:1](https://torahapp.org/share/book/Pesachim/r/42a:1)

רַבִּי יְהוּדָה הִיא, דְּתַנְיָא: ״שׁוֹר וָשֶׂה שָׂרוּעַ וְקָלוּט נְדָבָה תַּעֲשֶׂה אֹתוֹ״. אוֹתוֹ אַתָּה מַתְפִּיס לְבֶדֶק הַבַּיִת, וְאִי אַתָּה מַתְפִּיס תְּמִימִים לְבֶדֶק הַבַּיִת. מִכָּאן אָמְרוּ: כׇּל הַמַּתְפִּיס תְּמִימִים לְבֶדֶק הַבַּיִת עוֹבֵר בַּעֲשֵׂה.

**William Davidson Edition - English:**
**It is** in accordance with the opinion of **Rabbi Yehuda, as it was taught** in a *baraita*: “Either **a bull or a lamb that has anything too long or too short, you may offer it as a free-will offering** [to the Temple treasury]; but for a vow [as a sacrifice] it shall not be accepted” (Leviticus 22:23). From here we learn that **it,** i.e., a blemished animal, **you** may **consecrate for maintaining the Temple, but you** may **not consecrate unblemished** animals **for maintaining the Temple.** In other words, any animal fit to be sacrificed as an offering may not be consecrated for maintaining the Temple but only as an offering. **From here** the Sages **stated: Whoever consecrates unblemished** animals **for maintaining the Temple transgresses a positive mitzva.**


###### Pesachim 42a:2
[Pesachim 42a:2](https://torahapp.org/share/book/Pesachim/r/42a:2)

אֵין לִי אֶלָּא בַּעֲשֵׂה, בְּלֹא תַעֲשֶׂה מִנַּיִן? תַּלְמוּד לוֹמַר: ״וַיְדַבֵּר ה׳ אֶל מֹשֶׁה לֵּאמֹר״, לִימֵּד עַל כׇּל הַפָּרָשָׁה כּוּלָּהּ שֶׁיְּהֵא בְּלֹא תַעֲשֶׂה, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
From here **I have only** derived that he violates **a positive mitzva; from where do I** derive that he also transgresses **a prohibition? The verse states** at the beginning of that passage: **“And the Lord spoke to Moses saying”** (Leviticus 22:17). This introductory statement **teaches with regard to the entire portion that a prohibition applies to it.** This is **the statement of Rabbi Yehuda.**


###### Pesachim 42a:3
[Pesachim 42a:3](https://torahapp.org/share/book/Pesachim/r/42a:3)

אָמַר לוֹ רַבִּי לְבַר קַפָּרָא: מַאי מַשְׁמַע?

**William Davidson Edition - English:**
The *baraita* adds that **Rabbi** Yehuda HaNasi **said to Bar Kappara: From where may it be inferred** that this is the case? How does Rabbi Yehuda derive his statement that a prohibition applies to the entire portion from the phrase “And the Lord spoke to Moses saying”?


###### Pesachim 42a:4
[Pesachim 42a:4](https://torahapp.org/share/book/Pesachim/r/42a:4)

אָמַר לוֹ: דִּכְתִיב ״לֵאמֹר״ — לֹא נֶאֱמַר בַּדְּבָרִים.

**William Davidson Edition - English:**
**He said to him: As it is written: “Saying [*leimor*].”** Rabbi Yehuda expounds this term as though it read: Say no [*lo emor*]. In other words, the word **no,** an expression of prohibition, **is stated with regard to** the subsequent **matters,** which means that these mitzvot are categorized as prohibitions.


###### Pesachim 42a:5
[Pesachim 42a:5](https://torahapp.org/share/book/Pesachim/r/42a:5)

בֵּי רַב אָמְרִי: ״לֵאמֹר״ — לָאו אֱמוֹר.

**William Davidson Edition - English:**
In **the school** of **Rav they say** a slightly different explanation: The term: Saying, can be expounded as if it were written ***lav emor*,** meaning: **Say a prohibition.** In other words, the verse indicates that Moses was instructed to inform the Jewish people of a prohibition. This teaches that any mitzva introduced by the word *leimor* should be treated as a prohibition. Since the *halakhot* of the Paschal lamb are preceded by the phrase: “And the Lord spoke to Moses and to Aaron in the Land of Egypt saying” (Exodus 12:1), it can be inferred that the subsequent mitzvot are also prohibitions.


###### Pesachim 42a:6
[Pesachim 42a:6](https://torahapp.org/share/book/Pesachim/r/42a:6)

מֵי תַשְׁמִישׁוֹ שֶׁל נַחְתּוֹם וְכוּ׳. תָּנֵי חֲדָא: שׁוֹפְכִין בִּמְקוֹם מִדְרוֹן, וְאֵין שׁוֹפְכִין בִּמְקוֹם הָאֶישְׁבּוֹרֶן. וְתַנְיָא אִידַּךְ: שׁוֹפְכִין בִּמְקוֹם הָאֶישְׁבּוֹרֶן!

**William Davidson Edition - English:**
We learned in the mishna: **Water that has been used by a baker** for cooling his hands or washing dishes must be poured out, as it contains a small, undefined quantity of leavened dough. **It was taught** in **one** *baraita*: **One** may **pour out** this water **in a place with an incline, and he** may **not pour** it **out in a** level **place where** the water **collects. And it was taught** in **another** *baraita*: **One** may even **pour out** this water **in a** level **place where** the water **collects.**


###### Pesachim 42a:7
[Pesachim 42a:7](https://torahapp.org/share/book/Pesachim/r/42a:7)

לָא קַשְׁיָא: הָא — דִּנְפִישִׁי, דִּקְווּ. הָא — דְּלָא נְפִישִׁי, דְּלָא קְווּ.

**William Davidson Edition - English:**
The Gemara resolves this contradiction: This is **not difficult. This** *baraita*, which states that it is prohibited to pour out this water in a level place, is referring **to a large** amount of water **that will collect** in one place. Since there is a large amount of water, the flour in the water will not be absorbed into the ground but will leaven. Conversely, **that** *baraita*, which states that it is permitted to pour out the water in a level place, is referring to a situation **where** there was **not a large amount** of water, so that it **will not collect.** Instead, this water will be absorbed into the ground before the dough leavens.


###### Pesachim 42a:8
[Pesachim 42a:8](https://torahapp.org/share/book/Pesachim/r/42a:8)

אָמַר רַב יְהוּדָה: אִשָּׁה לֹא תָּלוּשׁ אֶלָּא בְּמַיִם שֶׁלָּנוּ.

**William Davidson Edition - English:**
**Rav Yehuda said: A woman** may **knead** *matza* dough **only with water that rested,** i.e., water that was left indoors overnight to cool. If water is added to dough immediately after it was drawn, when it is still lukewarm, the dough will leaven at a faster rate.


###### Pesachim 42a:9
[Pesachim 42a:9](https://torahapp.org/share/book/Pesachim/r/42a:9)

דַּרְשַׁהּ רַב מַתְנָה בְּפַפּוֹנְיָא. לְמָחָר אַיְיתוֹ כּוּלֵּי עָלְמָא חַצְבַיְיהוּ וַאֲתוֹ לְגַבֵּיהּ, וַאֲמַרוּ לֵיהּ: הַב לַן מַיָּא. אֲמַר לְהוּ: אֲנָא בְּמַיָּא דְּבִיתוּ אֲמַרִי.

**William Davidson Edition - English:**
The Gemara relates: **Rav Mattana taught** this *halakha* **in Paphunya. On the next day,** the eve of Passover, **everyone brought their jugs to him and said to him: Give us water.** They misunderstood his expression *mayim shelanu*, water that rested, as the near homonym *mayim shelanu*, our water, i.e., water that belongs to the Sage, and they therefore came to take water from his house. **He said to them: I say** and meant: **Water that rested [*devitu*]** in the house overnight.


###### Pesachim 42a:10
[Pesachim 42a:10](https://torahapp.org/share/book/Pesachim/r/42a:10)

דָּרֵשׁ רָבָא: אִשָּׁה לֹא תָּלוּשׁ בַּחַמָּה, וְלֹא בְּחַמֵּי חַמָּה, וְלֹא בַּמַּיִם הַגְּרוּפִין מִן הַמּוּלְיָיר, וְלֹא תַּגְבִּיהַּ יָדָהּ מִן הַתַּנּוּר עַד שֶׁתִּגְמוֹר אֶת כׇּל הַפַּת. וְצָרִיךְ שְׁנֵי כֵלִים — אֶחָד שֶׁמְּקַטֶּפֶת בּוֹ, וְאֶחָד שֶׁמְּצַנֶּנֶת בּוֹ אֶת יָדֶיהָ.

**William Davidson Edition - English:**
**Rava taught: A woman** may **not knead** dough for *matza* **in the sun, nor with** water that has been **heated by the sun, nor with water collected [*hagerufin*] in an urn heated** by coals **[*mulyar*] And** in addition, **she** may **not remove her hand from the oven,** i.e., interrupt her baking, **until she finishes** forming **all the loaves** from the dough, so that it should not become leavened in the interim. **And** she **requires two vessels, one in which she mixes** the water into the dough **and one in which she cools her hands** so that the heat from her hands does not cause the dough to leaven.


###### Pesachim 42a:11
[Pesachim 42a:11](https://torahapp.org/share/book/Pesachim/r/42a:11)

אִיבַּעְיָא לְהוּ: עָבְרָה וְלָשָׁה, מַהוּ? מָר זוּטְרָא אָמַר: מוּתָּר, רַב אָשֵׁי אָמַר: אָסוּר.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: If **she transgressed and kneaded** the dough with warm water, **what is** the *halakha*? **Mar Zutra said: It is permitted** after the fact. **Rav Ashi said: It is forbidden.**


###### Pesachim 42a:12
[Pesachim 42a:12](https://torahapp.org/share/book/Pesachim/r/42a:12)

אָמַר מָר זוּטְרָא: מְנָא אָמֵינָא לַהּ? דְּתַנְיָא: אֵין לוֹתְתִין הַשְּׂעוֹרִין בַּפֶּסַח. וְאִם לָתַת, נִתְבַּקְּעוּ — אֲסוּרִים, לֹא נִתְבַּקְּעוּ — מוּתָּרִין.

**William Davidson Edition - English:**
**Mar Zutra said: From where do I say** my opinion on this issue? **As it was taught** in a *baraita*: **One** may **not soak barley on Passover, and if one soaked** barley and it **split,** the barley **is forbidden.** If it did **not split,** the barley **is permitted.** This case indicates that even if one violates the principles established by the Sages with regard to adding water to flour on Passover, the product is forbidden only after the fact if it actually leavened.


###### Pesachim 42a:13
[Pesachim 42a:13](https://torahapp.org/share/book/Pesachim/r/42a:13)

וְרַב אָשֵׁי אָמַר: אַטּוּ כּוּלְּהוּ חֲדָא מְחִיתָא מְחִיתִינְהוּ?! הֵיכָא דְּאִיתְּמַר — אִיתְּמַר, וְהֵיכָא דְּלָא אִיתְּמַר — לָא אִיתְּמַר.

**William Davidson Edition - English:**
**And Rav Ashi said** in response: **Is that to say** that **all of them are woven in the same** act of **weaving?** In other words, is the *halakha* identical in all cases? **Where it was stated** that the Sages did not punish the violator by rendering his food prohibited, **it was stated; and where it was not stated** that they refrained from punishing the violator, **it was not stated.** It is therefore possible that the Sages rendered dough kneaded with warm water forbidden, to punish the woman who prepared it in this manner.


###### Pesachim 42a:14
[Pesachim 42a:14](https://torahapp.org/share/book/Pesachim/r/42a:14)

**הָדְרָן עֲלָךְ כׇּל שָׁעָה

**


###### Pesachim 42a:15
[Pesachim 42a:15](https://torahapp.org/share/book/Pesachim/r/42a:15)

מַתְנִי׳ **וְאֵלּוּ עוֹבְרִין** בַּפֶּסַח: כּוּתָּח הַבַּבְלִי, וְשֵׁכָר הַמָּדִי, וְחוֹמֶץ הָאֲדוֹמִי, וְזֵיתוֹם הַמִּצְרִי, וְזוֹמָן שֶׁל צַבָּעִים, וַעֲמִילָן שֶׁל טַבָּחִים, וְקוֹלָן שֶׁל סוֹפְרִים.

**William Davidson Edition - English:**
**MISHNA:** And for possessing **these one transgresses [*overin*]** the prohibitions of: It shall not be seen, and: It shall not be found, **on Passover,** although not all of them are considered food: **Babylonian *kutaḥ*,** a dip with a sharp flavor that contains flour; **Median beer; Edomite vinegar; Egyptian *zitom*,** a type of beer; **dyers’ broth [*zoman*]; bakers’ well-worked dough; and *kolan of soferim*.**


###### Pesachim 42a:16
[Pesachim 42a:16](https://torahapp.org/share/book/Pesachim/r/42a:16)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: אַף תַּכְשִׁיטֵי נָשִׁים.

**William Davidson Edition - English:**
**Rabbi Eliezer says:** The same prohibition **also** applies to **women’s adornments,** i.e., cosmetics, that contain leaven.


###### Pesachim 42a:17
[Pesachim 42a:17](https://torahapp.org/share/book/Pesachim/r/42a:17)

זֶה הַכְּלָל: כׇּל שֶׁהוּא מִמִּין דָּגָן — הֲרֵי זֶה עוֹבֵר בַּפֶּסַח. הֲרֵי אֵלּוּ בָּאַזְהָרָה, וְאֵין בָּהֶן מִשּׁוּם כָּרֵת.

**William Davidson Edition - English:**
**This is the principle:** If one possesses **any** substance **that is** derived **from a type of grain** that became leavened, although it is not actually bread, **one transgresses** the prohibitions of: It shall not be seen, and: It shall not be found, **on Passover. These** substances are included **in the warning,** i.e., the biblical prohibition of possessing leaven, **but there is no element of *karet*** if one eats them.


###### Pesachim 42a:18
[Pesachim 42a:18](https://torahapp.org/share/book/Pesachim/r/42a:18)

**גְּמָ׳** תָּנוּ רַבָּנַן, שְׁלֹשָׁה דְּבָרִים נֶאֱמָרִים בְּכוּתָּח הַבַּבְלִי: מְטַמְטֵם אֶת הַלֵּב, וּמְסַמֵּא אֶת הָעֵינַיִם, וּמַכְחִישׁ אֶת הַגּוּף.

**William Davidson Edition - English:**
**GEMARA:** Since the mishna mentions *kutaḥ*, the Gemara cites a *baraita* where *kutaḥ* is discussed. **The Sages taught** that **three things were said with regard to *kutaḥ*: It blocks the heart, it blinds the eyes, and it weakens the body.**


###### Pesachim 42a:19
[Pesachim 42a:19](https://torahapp.org/share/book/Pesachim/r/42a:19)

מְטַמְטֵם אֶת הַלֵּב — מִשּׁוּם נַסְיוּבֵי דַחֲלָבָא. וּמְסַמֵּא אֶת הָעֵינַיִם — מִשּׁוּם מִילְחָא. וּמַכְחִישׁ אֶת הַגּוּף — מִשּׁוּם קוֹמָנִיתָא דְאוּמָא.

**William Davidson Edition - English:**
The Gemara explains each statement: **It blocks the heart due to** the **whey.** Whey was added to *kutaḥ* and was considered to be an inferior type of food. **It blinds the eyes due to the salt** in it, which can be dangerous if it enters the eyes. **And it weakens the body due to the mold in the bread,** as one of the ingredients of *kutaḥ* was crumbs from dough that had become leavened to the point that they were nearly spoiled.


###### Pesachim 42a:20
[Pesachim 42a:20](https://torahapp.org/share/book/Pesachim/r/42a:20)

תָּנוּ רַבָּנַן: שְׁלֹשָׁה דְּבָרִים מַרְבִּין הַזֶּבֶל, וְכוֹפְפִין אֶת הַקּוֹמָה, וְנוֹטְלִין אֶחָד מֵחֲמֵשׁ מֵאוֹת מִמְּאוֹר עֵינָיו שֶׁל אָדָם, אֵלּוּ הֵן: פַּת קִיבָּר, וְשֵׁכָר חָדָשׁ, וְיָרָק חַי.

**William Davidson Edition - English:**
After mentioning this *baraita*, the Gemara continues to discuss the nutritional effects of other foods. **The Sages taught: Three things increase** one’s **waste, lower** one’s **stature, and take one five-hundredth of a person’s vision** if he eats them regularly. And **they are: Bread** from **coarse** flour, **new beer, and raw vegetables.**


###### Pesachim 42a:21
[Pesachim 42a:21](https://torahapp.org/share/book/Pesachim/r/42a:21)

תָּנוּ רַבָּנַן: שְׁלֹשָׁה דְּבָרִים מְמַעֲטִין אֶת הַזֶּבֶל, וְזוֹקְפִין אֶת הַקּוֹמָה, וּמְאִירִין אֶת הָעֵינַיִם, אֵלּוּ הֵן: פַּת נְקִיָּיה, בָּשָׂר שָׁמֵן, וְיַיִן יָשָׁן. פַּת נְקִיָּיה —

**William Davidson Edition - English:**
Similarly, **the Sages taught** in another *baraita*: **Three things decrease** one’s **waste, straighten** one’s **stature, and improve** one’s **vision,** and **they are: Bread** from **fine** flour, **fatty meat, and aged wine.** The Gemara explains: **Fine bread**