## Pesachim Daf 5a

###### Pesachim 5a:1
[Pesachim 5a:1](https://torahapp.org/share/book/Pesachim/r/5a:1)

דְּהָא אִיתַּקַּשׁ הַשְׁבָּתַת שְׂאוֹר לַאֲכִילַת חָמֵץ, וַאֲכִילַת חָמֵץ לַאֲכִילַת מַצָּה.

**William Davidson Edition - English:**
The time for **the removal of leaven is juxtaposed to** the time when **the eating of leavened bread** is prohibited. When the prohibition against eating leaven goes into effect, the obligation to remove leaven is in effect as well. **And** furthermore, the time of the prohibition against **the eating of leavened bread** is juxtaposed **to** the time for **the eating of *matza*,** as its prohibition takes effect from the time that the mitzva to eat *matza* takes effect.


###### Pesachim 5a:2
[Pesachim 5a:2](https://torahapp.org/share/book/Pesachim/r/5a:2)

הַשְׁבָּתַת שְׂאוֹר לַאֲכִילַת חָמֵץ, דִּכְתִיב: ״שִׁבְעַת יָמִים שְׂאֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם כִּי כָּל אֹכֵל מַחְמֶצֶת וְנִכְרְתָה״.

**William Davidson Edition - English:**
The Gemara elaborates: **The removal of leaven** is juxtaposed **to the eating of leavened bread,** as they appear in the same verse, **as it is written: “Seven days leaven shall not be found in your houses, as anyone who eats that which is leavened,** that soul **shall be cut off** from the congregation of Israel” (Exodus 12:19).


###### Pesachim 5a:3
[Pesachim 5a:3](https://torahapp.org/share/book/Pesachim/r/5a:3)

וַאֲכִילַת חָמֵץ לַאֲכִילַת מַצָּה, דִּכְתִיב: ״כָּל מַחְמֶצֶת לֹא תֹאכֵלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת (וְגוֹ׳)״, וּכְתִיב בֵּיהּ בְּמַצָּה: ״בָּעֶרֶב תֹּאכְלוּ מַצּוֹת״.

**William Davidson Edition - English:**
**And** the prohibition against **the eating of leavened bread** is juxtaposed **to the eating of *matza*,** as both appear in the same verse, **as it is written: “You shall not eat anything that is leavened; in all of your dwellings you shall eat *matzot*, etc.”** (Exodus 12:20), **and it is written with regard to *matza*:** “On the first day, on the fourteenth day **in the evening you shall eat *matzot*”** (Exodus 12:18). Since the *halakha* that leaven is prohibited on the first night of Passover is derived from this source, there is no need for an additional derivation.


###### Pesachim 5a:4
[Pesachim 5a:4](https://torahapp.org/share/book/Pesachim/r/5a:4)

וְאֵימָא לְרַבּוֹת לֵיל אַרְבָּעָה עָשָׂר לְבִיעוּר? ״בַּיּוֹם״ כְּתִיב.

**William Davidson Edition - English:**
The Gemara asks: **And say** that the verse: “Yet on the first day you shall remove leaven from your houses” comes **to include the night of the fourteenth** in the obligation **to remove** leaven, which would mean that one must remove all leaven from his house on the night of the fourteenth. The Gemara rejects this suggestion: That is not possible, as **“on the day” is written.**


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

וְאֵימָא מִצַּפְרָא! ״אַךְ״ חִלֵּק.

**William Davidson Edition - English:**
The Gemara continues to ask: **And say** that leaven must be removed immediately **from the morning** of the fourteenth. The Gemara answers: That is also incorrect, as the verse says, “Yet on the first day”; and the word **yet divides.** The connotation of the word yet is one of restriction. In this context, it teaches that leaven is prohibited not for the entire day, but only for part of it. One is obligated to remove leaven only for the second half of the fourteenth of Nisan, not for the first half of the day.


###### Pesachim 5a:6
[Pesachim 5a:6](https://torahapp.org/share/book/Pesachim/r/5a:6)

דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: מָצִינוּ אַרְבָּעָה עָשָׂר שֶׁנִּקְרָא רִאשׁוֹן, שֶׁנֶּאֱמַר: ״בָּרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ״. רַב נַחְמָן בַּר יִצְחָק אָמַר: רִאשׁוֹן — דְּמֵעִיקָּרָא מַשְׁמַע, דְּאָמַר קְרָא: ״הָרִאשׁוֹן אָדָם תִּוָּלֵד״.

**William Davidson Edition - English:**
**The school of Rabbi Yishmael taught: We found** that the **fourteenth** day **is called: First, as it is stated: “On *harishon*, on the fourteenth day of the month”** (Exodus 12:18). **Rav Naḥman bar Yitzḥak said:** It is evident from the verse itself that it is referring to the removal of leaven on the fourteenth, **as *rishon* means previous.** In this context, first means the day that precedes the others, i.e., the day before the Festival begins, **as the verse stated: “Are you first [*rishon*] man born?** Or were you brought forth before the hills?” (Job 15:7). Based on the parallelism between the two parts of the verse, the word *rishon* here means before; the one preceding all others.


###### Pesachim 5a:7
[Pesachim 5a:7](https://torahapp.org/share/book/Pesachim/r/5a:7)

אֶלָּא מֵעַתָּה, ״וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן״, הָכִי נָמֵי רִאשׁוֹן דְּמֵעִיקָּרָא מַשְׁמַע?

**William Davidson Edition - English:**
The Gemara asks: **But** if that is **so,** consider a verse written with regard to *Sukkot*: **“And you shall take for yourselves on the first [*harishon*] day** the fruit of a beautiful tree, branches of palm trees, and boughs of thick trees, and willows of the brook” (Leviticus 23:40). **So too,** in this case, does ***harishon* mean** the day **previous** to the Festival? Clearly, one is not obligated to take the four species on the fourteenth of Tishrei, the eve of *Sukkot*.


###### Pesachim 5a:8
[Pesachim 5a:8](https://torahapp.org/share/book/Pesachim/r/5a:8)

שָׁאנֵי הָתָם, דִּכְתִיב: ״וּשְׂמַחְתֶּם לִפְנֵי ה׳ אֱלֹהֵיכֶם שִׁבְעַת יָמִים״, מָה ״שְׁבִיעִי״ — שְׁבִיעִי לֶחָג, אַף ״רִאשׁוֹן״ — רִאשׁוֹן לֶחָג.

**William Davidson Edition - English:**
The Gemara rejects this contention. **There it is different, as it is written** immediately thereafter: **“And you shall rejoice before the Lord your God seven days”** (Leviticus 23:40). **Just as the seventh** of these seven days is **the seventh day of the Festival,** so **too,** the **first** of these days is the **first** day **of the Festival** itself, not the day before *Sukkot*. However, where it is not explicitly stated, *rishon* means the day before the Festival.


###### Pesachim 5a:9
[Pesachim 5a:9](https://torahapp.org/share/book/Pesachim/r/5a:9)

הָכָא נָמֵי כְּתִיב: ״אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ״! אִם כֵּן, נִכְתּוֹב קְרָא ״רִאשׁוֹן״, ״הָרִאשׁוֹן״ לְמָה לִי? שְׁמַע מִינַּהּ לִכְדַאֲמַרַן.

**William Davidson Edition - English:**
The Gemara raises a difficulty. **Here too, it is written** with regard to Passover: **“Yet on the first [*harishon*] day you shall remove** leaven from your houses”; **“for seven days you shall eat *matza*”** (Exodus 12:15). Just as seventh here is referring to the seventh day of the Festival, so too, *rishon* must refer to the first day of the Festival. The Gemara answers: **If so, let** the verse **write *rishon*; why do I** need the addition of the definite article, ***harishon*? Learn from it, as we said:** *Harishon* means the day before the Festival.


###### Pesachim 5a:10
[Pesachim 5a:10](https://torahapp.org/share/book/Pesachim/r/5a:10)

אִי הָכִי הָתָם נָמֵי, ״הָרִאשׁוֹן״ לְמָה לִי? וְתוּ, הָתָם דִּכְתִיב: ״בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן״, אֵימַר ״רִאשׁוֹן״ דְּמֵעִיקָּרָא מַשְׁמַע? שָׁאנֵי הָתָם דְּאָמַר קְרָא: ״וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן״, מָה ״שְׁמִינִי״ — שְׁמִינִי דְּחַג, אַף ״רִאשׁוֹן״ — רִאשׁוֹן דְּחַג.

**William Davidson Edition - English:**
The Gemara raises an objection: **If so, there too,** with regard to *Sukkot*, **why do I** need the verse to say ***harishon*? And furthermore, there it is written: “On the first [*harishon*] day a solemn rest and on the eighth day a solemn rest”** (Leviticus 23:39). Here too, **say** that **first means previous,** the day preceding the Festival. The Gemara rejects this suggestion: **It is different there, as the verse said: “And on the eighth day a solemn rest,”** from which it can be inferred that **just as** the **eighth** means the **eighth** day **of the Festival,** so **too, *rishon*** is referring to the **first** day **of the Festival.**


###### Pesachim 5a:11
[Pesachim 5a:11](https://torahapp.org/share/book/Pesachim/r/5a:11)

״הָרִאשׁוֹן״ לְמָה לִי? לְמַעוֹטֵי חוּלּוֹ שֶׁל מוֹעֵד. חוּלּוֹ שֶׁל מוֹעֵד מֵ״רִאשׁוֹן״ וּ״שְׁמִינִי״ נָפְקָא!

**William Davidson Edition - English:**
The Gemara repeats its earlier question: **Why do I** need the verse to say ***harishon*?** The Gemara answers: The definite article comes **to exclude the intermediate days** of the Festival. It is not prohibited to perform labor on these days, as the full-fledged sanctity of the Festival does not apply to them. The Gemara says: The status of **the intermediate days is derived from** the words **first and eighth.** The fact that the verse mentions only the first and the eighth days as Festivals clearly indicates that the days between them are not Festivals.


###### Pesachim 5a:12
[Pesachim 5a:12](https://torahapp.org/share/book/Pesachim/r/5a:12)

אִיצְטְרִיךְ: סָלְקָא דַּעְתָּךְ אָמֵינָא, הוֹאִיל דִּכְתַב רַחֲמָנָא: ״וּבַיּוֹם הַשְּׁמִינִי״, וָיו מוֹסִיף עַל עִנְיָן רִאשׁוֹן, דַּאֲפִילּוּ בְּחוּלּוֹ שֶׁל מוֹעֵד, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: Nevertheless, a special verse was **necessary** to exclude the intermediate Festival days, as otherwise **it could enter your mind to say** that **since the Merciful One writes: “And on the eighth day,”** the principle: The letter ***vav* adds to the previous matter,** applies. When a phrase begins with the conjunction *vav*, meaning and, it is a continuation of the previous matter rather than a new topic. Based on this principle, I might have said **that** one must treat **even the intermediate days** as full-fledged Festival days. Therefore, the definite article **teaches us** not that this is not so.


###### Pesachim 5a:13
[Pesachim 5a:13](https://torahapp.org/share/book/Pesachim/r/5a:13)

וְלָא לִכְתּוֹב רַחֲמָנָא לָא וָיו וְלָא הֵא?! וְתוּ, הָתָם דִּכְתִיב: ״בַּיּוֹם הָרִאשׁוֹן מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם״ — רִאשׁוֹן דְּמֵעִיקָּרָא מַשְׁמַע?!

**William Davidson Edition - English:**
The Gemara asks: **And let the Merciful One write** in the Torah **neither** the conjunction ***vav* nor** the definite article ***heh*.** Since they neutralize each other, as explained above, the same result could have been achieved by omitting both. **And furthermore, there,** in its description of Passover, **it is written: “On the first [*harishon*] day you shall have a sacred convocation;** you shall do no servile work” (Leviticus 23:7). Does **first mean previous,** the day preceding the Festival, in this case too? Labor is permitted on the eve of the Festival.


###### Pesachim 5a:14
[Pesachim 5a:14](https://torahapp.org/share/book/Pesachim/r/5a:14)

אֶלָּא, הָנֵי שְׁלֹשָׁה ״רִאשׁוֹן״ מִיבְּעֵי לֵיהּ לְכִדְתָנֵי דְּבֵי רַבִּי יִשְׁמָעֵאל. דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: בִּשְׂכַר שְׁלֹשָׁה ״רִאשׁוֹן״, זָכוּ לִשְׁלֹשָׁה ״רִאשׁוֹן״: לְהַכְרִית זַרְעוֹ שֶׁל עֵשָׂו, לְבִנְיַן בֵּית הַמִּקְדָּשׁ, וְלִשְׁמוֹ שֶׁל מָשִׁיחַ.

**William Davidson Edition - English:**
**Rather,** the Gemara explains that **those three** times the word ***rishon*** is mentioned with regard to the Festivals are **necessary for that which the school of Rabbi Yishmael taught. As the school of Rabbi Yishmael taught: In reward for the three** times the word ***rishon*** is stated with regard to the Festivals observed by the Jewish people, **they were entitled to three** matters also referred to as ***rishon*: To eradicate the descendants of Esau, to the construction of the Temple, and to the name of Messiah.**


###### Pesachim 5a:15
[Pesachim 5a:15](https://torahapp.org/share/book/Pesachim/r/5a:15)

לְהַכְרִית זַרְעוֹ שֶׁל עֵשָׂו, דִּכְתִיב: ״וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר״. וּלְבִנְיַן בֵּית הַמִּקְדָּשׁ, דִּכְתִיב: ״כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ״. וְלִשְׁמוֹ שֶׁל מָשִׁיחַ, דִּכְתִיב: ״רִאשׁוֹן לְצִיּוֹן הִנֵּה הִנָּם״.

**William Davidson Edition - English:**
The *tanna* provides the sources for his statement. **To eradicate the descendants of Esau, as it is written: “And the first [*harishon*] came forth red, all over like a hairy mantle;** and they called his name Esau” (Genesis 25:25). **And to the construction of the Temple, as it is written:** “The **Throne of Glory, on High from the beginning [*merishon*], the place of our Temple”** (Jeremiah 17:12). **And** the Jewish people were also entitled **to the name of Messiah, as it is written: “A harbinger [*rishon*] to Zion** I will give: **Behold, behold them;** and to Jerusalem a messenger of good tidings” (Isaiah 41:27). However, *harishon* stated with regard to Passover is referring to the day before the Festival.


###### Pesachim 5a:16
[Pesachim 5a:16](https://torahapp.org/share/book/Pesachim/r/5a:16)

רָבָא אָמַר, מֵהָכָא: ״לֹא תִשְׁחַט עַל חָמֵץ דַּם זִבְחִי״ — לֹא תִּשְׁחַט הַפֶּסַח וַעֲדַיִן חָמֵץ קַיָּים.

**William Davidson Edition - English:**
**Rava said:** The *halakha* that leaven is prohibited from midday on the fourteenth of Nisan is derived **from here: “You shall not slaughter the blood of My offering over leavened bread;** neither shall the offering of the feast of the Passover be left to the morning” (Exodus 34:25). This verse means that **you shall not slaughter the Paschal lamb while** your **leavened bread is still intact.** In other words, all leaven must be removed before the time the Paschal lamb may be slaughtered.


###### Pesachim 5a:17
[Pesachim 5a:17](https://torahapp.org/share/book/Pesachim/r/5a:17)

וְאֵימָא: כָּל חַד וְחַד כִּי שָׁחֵיט! זְמַן שְׁחִיטָה אָמַר רַחֲמָנָא.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **And say** that the verse means that **each and every person** must ensure that he has no leaven in his possession **when he slaughters** his own Paschal lamb, and there is no fixed time for this prohibition. The Gemara answers: **The Merciful One states the time of** the **slaughter** of the Paschal lamb, which begins at the end of the sixth hour. In other words, this verse is referring to a particular point in time, rather than the individual act of slaughtering the Paschal lamb.


###### Pesachim 5a:18
[Pesachim 5a:18](https://torahapp.org/share/book/Pesachim/r/5a:18)

תַּנְיָא נָמֵי הָכִי: ״אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם״ — מֵעֶרֶב יוֹם טוֹב. אוֹ אֵינוֹ אֶלָּא בְּיוֹם טוֹב עַצְמוֹ? תַּלְמוּד לוֹמַר: ״לֹא תִשְׁחַט עַל חָמֵץ דַּם זִבְחִי״ — לֹא תִּשְׁחַט אֶת הַפֶּסַח וַעֲדַיִין חָמֵץ קַיָּים, דִּבְרֵי רַבִּי יִשְׁמָעֵאל.

**William Davidson Edition - English:**
The Gemara adds that some of the aforementioned opinions **were also taught** in a *baraita*: **“Yet on the first day you shall remove leaven from your houses”** (Exodus 12:15). This prohibition is in effect **from the eve of the Festival. Or perhaps** that is **not** the case, but **it** applies **only to the Festival itself. The verse states: “You shall not slaughter the blood of My offering over leavened bread”** (Exodus 34:25), meaning that **you shall not slaughter the Paschal lamb while** your **leavened bread is still intact.** This is **the statement of Rabbi Yishmael.**


###### Pesachim 5a:19
[Pesachim 5a:19](https://torahapp.org/share/book/Pesachim/r/5a:19)

רַבִּי עֲקִיבָא אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר: ״אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם״, וּכְתִיב: ״כָּל מְלָאכָה לֹא (תַעֲשׂוּ)״, וּמָצִינוּ לַהַבְעָרָה שֶׁהִיא אַב מְלָאכָה.

**William Davidson Edition - English:**
**Rabbi Akiva says: There is no need** for this proof, **as it says: “Yet on the first day you shall remove leaven from your houses,” and it is written:** “And on the first day there shall be to you a sacred convocation, and on the seventh day a sacred convocation; **you shall perform no manner of work** on them” (Exodus 12:16). **And we found that kindling** a fire **is a primary category of** prohibited **labor.** Since the fire in which the leaven is burned is not for the preparation of food, kindling it is not performed for the purpose of the Festival. Therefore, it is prohibited to burn the leaven on the Festival itself. Consequently, one must burn the leaven on the day before the Festival.


###### Pesachim 5a:20
[Pesachim 5a:20](https://torahapp.org/share/book/Pesachim/r/5a:20)

רַבִּי יוֹסֵי אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר: ״אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם״ — מֵעֶרֶב יוֹם טוֹב. אוֹ אֵינוֹ אֶלָּא בְּיוֹם טוֹב — תַּלְמוּד לוֹמַר ״אַךְ״, חִלֵּק. וְאִי בְּיוֹם טוֹב עַצְמוֹ, מִי שְׁרֵי? הָא אִיתַּקַּשׁ הַשְׁבָּתַת שְׂאוֹר לַאֲכִילַת חָמֵץ, וַאֲכִילַת חָמֵץ לַאֲכִילַת מַצָּה! אָמַר רָבָא:

**William Davidson Edition - English:**
**Rabbi Yosei says: There is no need** for that proof either, **as it says: “Yet on the first day you shall remove leaven from your houses.”** This prohibition applies **from the eve of the Festival. Or perhaps** that is **not** the case, but **it** applies only **to the Festival itself. The verse states: Yet,** which comes **to divide** the day into two parts; the first half, when leaven is permitted, and the second half, when it is prohibited. **And if** this verse is referring **to** the first day of **the Festival itself, is** leaven **permitted** on the actual Festival? As explained above, **the removal of leaven is juxtaposed to the eating of leavened bread, and the eating of leavened bread** is juxtaposed **to the eating of *matza*. Rava said:**