Shalom - V'toda

Dear Friends, my study partners:

Yesterday I posted my 365^th “Talmud Tweet.” With over 6,000 page views, it seems a good place to bring this blog to an end. It has been my daily practice to rise early, as the Shulchan Aruch suggests, and to spend part of a quiet morning studying and preparing my small post. Every page has held a treasure – in fact the struggle at times has been choosing from among the gems.

I am looking forward to continuing my daily study – perhaps with Talmud, perhaps with other texts, but keeping the process as “Torah L’shma” – study for its own sake rather than for the purpose of preparing a post. I will miss the discipline this writing has forced on me and the joy of occasionally hearing from someone who has read a post.

Throughout this year, less than 1/7^th of the total cycle of Daf Yomi, we have explored the Tractates of Berachot, Shabbat, Eruvin and a good portion of Pesachim. Blessings, Sabbath, Limits and Matzah; not a bad list. I hope you have enjoyed the journey as much as I have. I do hope something here has stirred a thought or impression and will encourage you to more study. As it says in Pirke Avot (5,6): Turn the Torah over and over for everything is in it.

Pesachim 40 – Shemurah Matzah

And ye shall guard the unleavened bread (Ex. 12:17)

It is not easy to guard against fermentation of wheat or other grains. Even washing can be a problem, as is outlined in this page.

Rabbah said: A conscientious man should not wash [corn]. Why particularly a conscientious man: even any other man too, for surely it was taught: One may not wash barley on Passover? He says thus: He should not wash even wheat, which is hard.

And yet, wheat has to be washed in order to make the fine flour needed. In fact, the argument is made, specifically because of the command to “guard” the grain must be washed:

Raba said: It is obligatory to wash [the grain], for it is said, And ye shall guard the unleavened bread. Now, if not that it requires washing, for what purpose is the guarding?

Since grain can only ferment if there is moisture on it, there would be no guarding without washing! Or maybe it can be applied to other stages?

If guarding for the kneading, the guarding of kneading is not “guarding”, for R. Huna said: The doughs of a heathen, a man may fill his stomach with them, providing that he eats as much as an olive of unleavened bread at the end (of the first night of Passover). [Thus] only at the end, but not at the beginning: what is the reason? Because he had not afforded it any guarding.

So, “guarding” is saving for the end? Or others:

Then let him guard it from the baking and onwards?

 Hence this surely proves that we require guarding from the beginning. . . .Yet even so, Raba did not retract. For he said to those who handled sheaves, Handle them for the purpose of the precept. This proves that he holds [that] we require guarding ab initio, from beginning to end.

Thus the custom some have of a special “shemurah (guarded) matzah” – a matzah used specifically to fulfill this commandment – guarded, or watched, from harvest to baking that no water or moisture touches it until moments before baking. Not very palatable, but useful for its purpose.

Pesachim 39 – Bitter Botany

AND THESE ARE THE HERBS WITH WHICH ONE DISCHARGES THE OBLIGATION ON PASSOVER. . .

On Passover one is required not only to eat matzah but also bitter herbs. This comes from Ex. 12:8: and with bitter herbs (m’rorim) they shall eat it. The question is, what species are specially included?

The rabbis list several, with names that were in common parlance. For example:

. . .with endives, with tamka, with harhallin, with harhabinin, and with hazeret (bitter lettuce). R. Judah said: Also with wild [field] endives and with garden endives and with lettuce. . . R. Meir said: Also with ‘aswaws, and tura and mar yero'ar. Said R. Jose to him: ‘Aswaws and tura are one; and mar is yero'ar.

Yeah. Me, too.

Eventually, it is agreed that rather than listing names (which change over time) it would be better to list observable features – and not even just a bitter taste:

Others say: Every bitter herb contains an acrid sap and its leaves are faded. R. Johanan said: From the words of all of them we may learn [that every] bitter herb contains an acrid sap and its leaves are faded. R. Huna said: The halachah is as the ‘Others’.

And, finally, a lesson is taught about the bitter herbs (maror):

R. Samuel b. Nahman said in R. Jonathan's name: Why were the Egyptians compared to maror? [and they embittered (va y’marraru) their lives (Ex. 1:14)]

To teach you: just as this maror, the beginning (top) of which is soft while its end (stalk) is hard, so were the Egyptians: their beginning was soft [mild]. but their end was hard [cruel]!

A lesson in a plant: subjugation doesn’t happen immediately, it starts with small restrictions, but ends up with great oppression.

Pesachim 38 – Timely Matzah

The Mishnah, back on page 35a, lists sources or unleavened breads with which one cannot fulfill the biblical obligation of eating matzah on Passover

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’.

Pesachim 37 – Syrian Cakes!

Not only must you refrain from eating leaven on Passover, but there is also the obligation to eat matzah. (Ex. 12:15 and others). So, the discussion continues, what kinds of unleavened bread are considered matzah for the sake of fulfilling this obligation?

Our Rabbis taught: You discharge [your obligation] with fine bread, with coarse bread, and with Syrian cakes shaped in figures; although [the Sages] said, ‘Syrian cakes shaped in figures must not be made on Passover.’

So you can eat Syrian cakes if they’re made – you just can’t make them! Why? Glad you asked:

Rab Judah said: This thing Boethus b. Zonin asked the Sages: Why was it said [that] Syrian cakes shaped in figures must not be made on Passover? Said they to him: Because a woman would tarry over it and cause it to turn leaven. [But], he objected, it is possible to make it in a mold, which would form it without delay. Then it shall be said, replied they, [that] all Syrian cakes [shaped in figures] are forbidden, but the Syrian cakes of Boethus are permitted!

R. Jose said: One may make Syrian cakes like wafers, but one may not make Syrian cakes like rolls. We learned elsewhere: Sponge cakes, honey cakes, paste-balls, cakes made in a mold, and mixed dough are exempt from hallah (the obligation to set aside or burn a portion of the dough).

And therefore, one would assume, are not really “bread.” The text goes on to describe breads made in a stew pot called an ilpes. These might be placed in the sun to bake. And the dough might be placed into a mold to form a shape. Maybe this is professional bakers, maybe home-based. 

There is more discussion – but it’s all making me too hungry!

Pesachim 36 – Trust Me, I’m a Professional

The making of matzah or of unleavened bread is complicated. Fermentation can happy quickly if not carefully supervised. So a general principle is that the dough cannot be kneaded with hot or even lukewarm water.

However, meal-offerings – which were also unleavened bread – were made specifically with lukewarm water. If it is good enough for the sacrifices, why not for regular matzah? The Mishnah related to this meal offering is:

ALL MEAL-OFFERINGS MUST BE KNEADED WITH LUKEWARM WATER AND MUST BE WATCHED LEST THEY BECOME LEAVENED. (Menachot 55a)

The “watcher” is an official, a priest, who insure that the dough does not rise.

If this was said of [very] careful men [priests], shall it [also] be said of those who are not careful?

In other words, the priest could be trusted to insure that the process is followed correctly, but the ordinary Israelite, baking matzah in his or her own home, could not.

Very interesting to see this kind of professionalization. This would be expected surrounding the sacrifices, which could only be done by a priest. But extending it to restrictions of Passover baking is unusual!

Pesachim 35 – Wake Up!

Ah, back to Passover related laws! The Mishanah deals with the kinds of grain out of which matzah can be made:

THESE ARE THE COMMODITIES WITH WHICH A MAN DISCHARGES HIS OBLIGATION ON PASSOVER: WITH WHEAT, WITH BARLEY, WITH SPELT, WITH RYE, AND WITH OATS

The text refers to “discharging his obligation” because the Passover commandment is not only to refrain from eating leaven, but also the responsibility to eat matzah – at least on the first night. (see Ex. 12:18)

These five listed grains are also the ones which are forbidden during Passover if they have not been prepared as matzah. However, the exact grains are somewhat unclear. The Talmud continues by giving Aramaic names to the species. Other grains like rice and corn are discussed

R. Johanan b. Nuri prohibits [the use of] rice and millet, because it is near to turn leaven. The scholars asked: does ‘because it is near to turn leaven’ mean that it quickly becomes leaven, or perhaps it is near to leaven, but is not completely leaven? — Come and hear: For it was taught, R. Johanan b. Nuri said: Rice is a species of corn and kareth (Divine punishment) is incurred for [eating it in] its leavened state, and a man discharges his obligation with it on Passover.

A fun story is told about the rabbis discussing a particular pastry made with dough kneaded with wine, oil or honey. Is eating it subject to kareth or not?

Now, R. Papa and R. Huna son of R. Joshua sat before R. Idi b. Abin, while R. Idi b. Abin was sitting and dozing. Said R. Huna son of R. Joshua to R. Papa: What is Resh Lakish's reason? — He replied, Scripture saith, Thou shalt eat no leavened bread with it etc.: [In the case of] the commodities with which a man discharges his obligation in respect of unleavened bread, kareth is incurred for [eating them in] their leavened state; but [with regard to] this [dough], since a man cannot discharge his obligation therewith, because it is “rich matzah”, kareth is not incurred for its leaven.

Matzah is supposed to be the “bread of poverty” – not a rich treat! The argument continues for some time, when suddenly:

R. Idi b. Abin awoke [and] said to them, Children! This is the reason of Resh Lakish, because they are fruit juice, and fruit juice does not cause fermentation.

Wake up and smell the fruit juice!