BUT [A MAN CAN]NOT [DISCHARGE HIS OBLIGATION] WITH TEBEL, NOR WITH FIRST TITHE WHOSE TERUMAH HAS NOT BEEN SEPARATED, NOR WITH SECOND TITHE OR HEKDESH WHICH HAVE NOT BEEN REDEEMED.
[AS TO] THE [UNLEAVENED] LOAVES OF THE THANKSOFFERING AND THE WAFERS OF A NAZIRITE, IF HE MADE THEM FOR HIMSELF, HE CANNOT DISCHARGE [HIS OBLIGATION] WITH THEM; IF HE MADE THEM TO SELL IN THE MARKET, HE CAN DISCHARGE [HIS OBLIGATION] WITH THEM. (35a)
Let’s concentrate on the “wafers of the Nazirite.” The Nazir, you will recall, is a person who made a specific vow to G-d. This was limited in time and scope and there was a ceremony to conclude it:
And this is the Law of the Nazirite, when the days of his separation are fulfilled; he shall be brought to the door of the Tent of Meeting; And he shall offer his offering to the Lord, [many listed items including:] wafers of unleavened bread anointed with oil. . . (Num. 6:13-15)
So, why can’t these Nazirite wafers be used for matzah on Passover? Several reasons are given:
1. Said Rabbah, Because Scripture saith, And ye shall guard the unleavened bread: (Ex. 12:16) [it must be] unleavened bread which is guarded for the sake of [the precept of eating] unleavened bread, thus excluding this, which is guarded not for the sake of unleavened bread but for the sake of a sacrifice.
2. R. Joseph said, Scripture saith, seven days shall ye eat unleavened bread: (Lev. 7:15) [that implies] unleavened bread which may be eaten seven days. thus excluding this, which is not eaten seven days but [only] a day and a night.
3. Yet deduce it from [the fact that it is designated], ‘the bread of affliction’, teaching, [it must be] that which may be eaten in grief, thus excluding this, which is not eaten in grief but [only] in joy
4. Then let him deduce it [from the fact] that it is rich unleavened bread? (that is, the wafers are made with oil)
5. Yet deduce it [from the fact] that they might not be eaten in all habitations? (that is, after the Temple was built, the wafers of the Nazirite were eaten only in Jerusalem - therefore not universal enough)
But sometimes – even with all these reasons – the answer might be more simple:
R. Il'ai said. . . When I went and discussed the matter before R. Eleazar, he said to me, By the covenant! These are the very words which were stated to Moses at Sinai.
That is – because G-d said so! Well maybe there is a reason even here. Because, remember, the Mishnah goes on to say that he CAN discharge his obligation with them if they are made to be sold in the market.
And what is the reason? — Said Rabbah: Whatever is for market, he may change his mind [about it]. And he says, ‘If it is sold, it is sold; if it will not be sold, I will discharge my duty with it’.