## Sifrei Devarim Paragraph 130

###### Sifrei Devarim 130:1
[Sifrei Devarim 130:1](https://torahapp.org/share/book/Sifrei%20Devarim/r/130:1)

(דברים טז ג) **לֹא תֹאכַל עָלָיו חָמֵץ**, רַבִּי יְהוּדָה אוֹמֵר: מִנַּיִן לָאוֹכֵל חָמֵץ מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה, שֶׁעוֹבֵר בְּלֹא תַעֲשֶׂה? תַּלְמוּד לוֹמַר: **לֹא תֹאכַל עָלָיו חָמֵץ**.

**Trans. by Marty Jaffee, 2015:**
**Pisqa’ 130**⁴²³
1. “You shall not eat *leavened*-*food* ⁴²⁴with it” (Dt. 16:3).
R. Judah says:
**How do we know that**
**one who eats *leavened-food* on Passover eve**
**from the sixth [daylight] hour onward,**
**transgresses a proscription?**⁴²⁵ 17.
The Teaching states:
“You shall not eat *leavened-food* with it” (Dt. 16:3).

footnotes:
⁴²³ H:174; JN1:317-318
⁴²⁴ Heb: khametz.
⁴²⁵ //T. Pes. 1:8; Mechilta Ishmael, paskha’,


###### Sifrei Devarim 130:2
[Sifrei Devarim 130:2](https://torahapp.org/share/book/Sifrei%20Devarim/r/130:2)

אָמַר רַבִּי שִׁמְעוֹן: יָכוֹל כֵּן הוּא הַדָּבָר? תַּלְמוּד לוֹמַר: **לֹא תֹאכַל עָלָיו חָמֵץ, שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת** – אֶת שֶׁהוּא בְּקוּם אֱכֹל מַצָּה – הֲרֵי הוּא בְּבַל תֹּאכַל חָמֵץ, אֶת שֶׁאֵינוֹ בְּקוּם אֱכֹל מַצָּה – אֵינוֹ בְּבַל תֹּאכַל חָמֵץ.

**Trans. by Marty Jaffee, 2015:**
Said R. Shimon:
Can this really be so?
The Teaching states:
“You shall not eat *leavened-food* with it . . .
Seven days shall you eat *unleavened-bread* ⁴²⁶with it” (Dt. 16:3).
The person who stands ready [on Passover]
to eat unleavened-bread
also stands ready to
refrain from eating leavened-food.
Yet [on Passover eve],
when a person does not stand ready
to eat the unleavened-bread [until nightfall]—
he does not refrain from eating leavened-food
[until the sixth daylight hour].

footnotes:
⁴²⁶ Heb: matzah.


###### Sifrei Devarim 130:3
[Sifrei Devarim 130:3](https://torahapp.org/share/book/Sifrei%20Devarim/r/130:3)

**לֶחֶם עֹנִי**, פְּרָט לְחָלוּט וְלַאֲשִׁישָׁה.

**Trans. by Marty Jaffee, 2015:**
2. “The bread of *oppression* (Dt. 16:3)—
to the exclusion of scalded-bread or pancakes
[which the oppressed cannot afford].


###### Sifrei Devarim 130:4
[Sifrei Devarim 130:4](https://torahapp.org/share/book/Sifrei%20Devarim/r/130:4)

יָכוֹל לֹא יְהֵא אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּפַת הַדְרָאָה? תַּלְמוּד לוֹמַר: **מַצּוֹת**, אֲפִלּוּ כְּמַצָּה שֶׁל שְׁלֹמֹה. אִם כֵּן לָמָּה נֶאֱמַר **לֶחֶם עֹנִי**? פְּרָט לְחָלוּט וַאֲשִׁישָׁה.

**Trans. by Marty Jaffee, 2015:**
Is it possible to say that
**a person does not meet his obligation**
**[to eat bread of oppression] with coal-baked bread?**⁴²⁷
The Teaching states:
“*Unleavened* bread” (Dt. 16:3)—
including even the unleavened bread
[from the table] of King Solomon.
If this is so, why is it stated:
“Bread of *oppression*” (Dt. 16:3)?
To the exclusion of scalded-bread or pancakes.

footnotes:
⁴²⁷ Cf. T. Pes. 1:29 (ed. Zuckermandel); T. Pes. 2: 17 (ed. Lieberman).


###### Sifrei Devarim 130:5
[Sifrei Devarim 130:5](https://torahapp.org/share/book/Sifrei%20Devarim/r/130:5)

רַבִּי שִׁמְעוֹן אוֹמֵר: לָמָּה נִקְרָא **לֶחֶם עֹנִי**? אֶלָּא עַל שֵׁם עִנּוּי שֶׁנִּתְעַנּוּ בְּמִצְרַיִם.

**Trans. by Marty Jaffee, 2015:**
R. Shimon says:
Why is it called “bread of oppression?”
Mainly, to recall the oppression we suffered
[while eating it] in Egypt.


###### Sifrei Devarim 130:6
[Sifrei Devarim 130:6](https://torahapp.org/share/book/Sifrei%20Devarim/r/130:6)

**כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם**, יָכוֹל חִפָּזוֹן לְיִשְׂרָאֵל וּלְמִצְרַיִם? תַּלְמוּד לוֹמַר (שמות יא ז): ״וּלְכֹל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ״. אֱמֹר מֵעַתָּה: לְמִצְרַיִם הָיָה חִפָּזוֹן, וְלֹא הָיָה חִפָּזוֹן לְיִשְׂרָאֵל.

**Trans. by Marty Jaffee, 2015:**
3. “For you left the land of Egypt in a panic” (Dt. 16:3).
Is it possible to say that
Both Israel and Egypt were in a panic?
The Teaching states:
“But not a dog will growl at the Israelites” (Ex. 11:7).
Conclude from this verse that
Egypt was in a panic,
but Israel was not in a panic.


###### Sifrei Devarim 130:7
[Sifrei Devarim 130:7](https://torahapp.org/share/book/Sifrei%20Devarim/r/130:7)

**לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם**, זוֹ הִיא שֶׁאָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: הֲרֵינִי כְּבֶן שִׁבְעִים שָׁנָה, וְלֹא זָכִיתִי שֶׁתֵּאָמֵר יְצִיאַת מִצְרַיִם בַּלֵּילוֹת עַד שֶׁדְּרָשָׁהּ בֶּן זוֹמָא, שֶׁנֶּאֱמַר: **לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ**, **יְמֵי חַיֶּיךָ** – הַיָּמִים, **כֹּל יְמֵי חַיֶּיךָ** – הַלֵּילוֹת. וַחֲכָמִים אוֹמְרִים: **יְמֵי חַיֶּיךָ** – הָעוֹלָם הַזֶּה, **כֹּל יְמֵי חַיֶּיךָ** – לְהָבִיא אֶת יְמוֹת הַמָּשִׁיחַ.

**Trans. by Marty Jaffee, 2015:**
“So that you may recall the
*day* of your liberation from the land of Egypt” (Dt. 16:3).
**This is what R. Elazar b. Azariah said:**
**Indeed, I am [as to learning] like a seventy-year-old,**
**but I was never able to grasp**
**why the liberation from Egypt should be recited at *night*,**
**until the son of Zoma expounded it as follows:**
**For it is said:**
**“So that you may recall**
**the day of your liberation from the land of Egypt**
**all the days of your life” (Dt. 16:3)—**
***The days of your life* might have meant**
**[to recall the liberation only]**
**during the days;**
***all the days of your life* includes**
**[recalling the liberation even]**
**during the nights.**
**But sages say:**
***The days of your life* might have meant**
**[to recall the liberation only]**
**in *this* eon;**
***all the days of your life* includes**
**[recalling the liberation even]**
**in the messianic days.**⁴²⁸

footnotes:
⁴²⁸ //M. Ber. 1:5; T. Ber. 1:12. This passage has a close parallel in the Passover Haggadah.