Jerusalem Talmud Pesachim 1:3

משנה: רִבִּי יְהוּדָה אוֹמֵר בּוֹדְקִין אוֹר אַרְבָּעָה עָשָׂר וְאַרְבָּעָה עָשָׂר בְּשַׁחֲרִית וּבִשְׁעַת הַבִּעוּר. וַחֲכָמִים אוֹמְרִים לֹא בָדַק אוֹר אַרְבָּעָה עָשָׂר יִבְדּוֹק בְּאַרְבָּעָה עָשָׂר. אִם לֹא בָדַק בְּאַרְבָּעָה עָשָׂר יִבְדּוֹק בְּתוֹךְ הַמּוֹעֵד. לֹא בָדַק בְּתוֹךְ הַמּוֹעֵד יִבְדּוֹק לְאַחַר הַמּוֹעֵד. וּמַה שֶּׁהוּא מְשַׁייֵר יַנִּיחֶנּוּ בְצִינְעָה כְּדֵי שֶׁלֹּא יְהֵא צָרִיךְ בְְְּּּדִיקָה אַחֲרָיו׃ MISHNAH: Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the mourning of the Fourteenth, and at the time of elimination⁸⁵In the interpretation of the Yerushalmi, R. Jehudah requires three checks for every place. Rav Joseph in the Pesachim.10b">Babli (10b) reads the conjunctions in R. Jehudah’s statement as “or”. The time of elimination is given in Pesachim 1:4:1" href="/Jerusalem_Talmud_Pesachim.1.4.1">Mishnah 4.. But the Sages say, he who did not check at nightfall of the Fourteenth has to check on the Fourteenth; he who did not check on the Fourteenth has to check on the holiday. He who did not check on the holiday has to check after the holiday⁸⁶Since leavened matter which was in the possession of a Jew during Passover is forbidden for all usufruct (Pesachim 2:2:1" href="/Jerusalem_Talmud_Pesachim.2.2.1">Mishnah 2:2), such matter if it was not eliminated before the holiday must be eliminated afterwards.. And what he leaves he should deposit at a guarded place so that he would not be obligated to repeat checking⁸⁷Any bread and leavened matter to be used on the morning of the Fourteenth must be secured after the checking in the evening since if some of it would be missing in the morning the entire checking procedure would have to be repeated..

הלכה: רִבִּי יְהוּדָה אוֹמֵר כול׳. אָמַר רִבִּי יוֹחָנָן. טַעֲמֵיהּ דְּרִבִּי יוּדָה כְּנֶגֶד שְׁלֹשָׁה פְעָמִים שֶׁכָּתוּב בַּתּוֹרָה לֹא יֵ‍ֽרָאֶ֥ה לְךָ֛ שְׂאוֹר. וְהָֽכְתִיב תַּשְׁבִּ֥יתוּ שְּׂאוֹר מִבָּֽתֵּיכֶ֑ם. בַּעֲשֵׂה הוּא. וְהָא כְתִיב שִׁבְעַ֣ת יָמִ֔ים שְׂאוֹר לֹ֥א יִמָּצֵא֭ בְּבָֽתֵּיכֶ֑ם. אָמַר רִבִּי יוֹסֵה. מִכֵּיוָן שֶׁזֶּה צָרִיךְ לָזֶה וְזֶה צָרִיךְ לָזֶה כְּמִי שֶׁכּוּלָּן אֶחָד. לֹא יֵ‍ֽרָאֶ֨ה לְךָ֜. הָיִיתִי אוֹמֵר. הִפְקִיד אֶצְלוֹ יְהֵא מוּתָּר. תַּלְמוּד לוֹמַר לֹ֥א יִמָּצֵא֭ בְּבָֽתֵּיכֶ֑ם. אִי לֹ֥א יִמָּצֵא֭ בְּבָֽתֵּיכֶ֑ם הָיִיתִי אוֹמֵר. יִיחַד לֹו בָיִת יְהֵא אָסוּר. תַּלְמוּד לוֹמַר לֹא יֵ‍ֽרָאֶ֨ה לְךָ֜. הָא כֵיצַד. הִפְקִיד אֶצְלוֹ אָסוּר. יִיחַד לוֹ בָיִת מוּתָּר. HALAKHAH: “Rebbi Jehudah says,” etc. Rebbi Joḥanan said, the reason of Rebbi Jehudah, corresponding to the three times that in the Torah is written, leavening shall not be seen as yours⁸⁸Twice in Exodus.13.7">Ex. 13:7, once in Deuteronomy.16.4">Deut. 16:4.. But is it not written⁸⁹Exodus.12.15">Ex. 12:15., you shall remove leavening from your houses? That is a positive commandment. But is it not written⁹⁰Exodus.12.19">Ex. 12:19., for seven days leavening shall not be found in your houses? Rebbi Yose said, since they are mutually needed⁹¹As explained in the sequel., they are as one. It should not be seen as yours, I would have said, if somebody⁹²A Gentile’s leavened matter, which is exempt from Jewish law. But if it is a deposit, i. e., that the Jew is responsible for damages, it becomes the Jew’s property for the rules of Passover. deposited with him it should be permitted. The verse says, it shall not be found in your houses. If it shall not be found in your houses, if he gave him a separate place⁹³A Gentile’s leavened matter stored at a separate place for which the Jewish owner of the place accepts no responsibility may stay there over Passover. Pesachim.6a">Babli 6a. it should be forbidden. The verse says, it shall not be seen as yours. How is this? If he deposited with him it is forbidden; if he gave him a separate place it is permitted.

מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. דְּתַנֵּי. רִבִּי יוּדָה אוֹמֵר. בּוֹדְקִין אוֹר לְאַרְבָּעָה עָשָׂר. וּבְאַרְבָּעָה עָשָׂר בְּשַׁחֲרִית. וּבִשְׁעַת הַבִּיעוּר. וַחֲכָמִים אוֹמְרִים. אִם לֹא בָדַק אוֹר לְאַרְבָּעָה עָשָׂר יִבְדּוֹק בְּאַרְבָּעָה עָשָׂר. צָרִיךְ לִבְדּוֹק שְׁלֹשָׁה פְעָמִים. מָה אִם בְּשָׁעָה שֶׁלֹּא הִגִּיעַ זְמַן בִּיעוּרוֹ אַתְּ אָמַר. צָרִיךְ לִבְדּוֹק שְׁלשָׁה פְעָמִים. בְּשָׁעָה שֶׁהִגִּיעַ זְמַן בִּעוּרוֹ לֹא כָל־שֶׁכֵּן. (לֹא צוֹרְכָה דְלֹא. לֹא בָדַק בְּאַרְבָּעָה עָשָׂר יִבְדּוֹֹק בְּמוֹעֵד. צָרִיךְ לִבְדּוֹק שְׁלשָׁה פְעָמִים. מָה אִם בְּשָׁעָה שֶׁלֹּא הִגִּיעַ זְמַן בִּיעוּרוֹ אַתְּ אָמַר. צָרִיךְ לִבְדּוֹק שְׁלשָׁה פְעָמִים. בִּזְמַן שֶׁהִגִּיעַ זְמַן בִּיעוּרוֹ לֹא כָל־שֶׁכֵּן.) לֹא צוֹרְכָה דְלֹא. אִם לֹא בָדַק בְּתוֹךְ הַמּוֹעֵד יִבְדּוֹק לְאַחַר הַמּוֹעֵד. The argument of Rebbi Jehudah seems inverted⁹⁴It is not spelled out what other opinion of R. Jehudah is in conflict with his statement in the Mishnah. It seems that while he is stringent in the requirement of triple checking before the holiday he is lenient in not requiring anything afterwards if checking was not done by the time of elimination.. As we have stated, “Rebbi Jehudah says, one checks at nightfall of the Fourteenth, and on the mourning of the Fourteenth, and at the time of elimination⁵Exodus.12.17-18">Ex. 12:17–18.. But the Sages say, if he did not check at nightfall of the Fourteenth, he has to check on the Fourteenth.” Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more? ⁹⁵The text in parentheses was deleted by the corrector and therefore is not found in the printed texts. It is a necessary component of the argument.(No, it need not be so. If he did not check on the Fourteenth, he has to check on the holiday. Does he have to check three times? Since at a time before its term of elimination you are saying that he has to check three times, at the moment of the term of elimination not so much more?) No, it need not be so. If he did not check on the holiday, he has to check after the holiday⁹⁶The answer to the question was that certainly R. Jehudah would agree with the Sages that checking during or after the holidays is required if it was not done beforehand (a position rejected by the Pesachim.10b-11a">Babli 10b–11a.) The only question is whether in these cases also R. Jehudah requires triple checking. Since he does not spell out his position, an attempt to determine this by inferences is unsuccessful. Since practice does not follow R. Jehudah, a final answer is not given..

וּמַה שֶּׁהוּא מְשַׁייֵר יַנִּיחֶינּוּ בְצִינְעָה כְּדֵי שֶׁלֹּא יְהֵא צָרִיךְ בְּדִיקָה אַחֲרָיו׃ כֵּיצַד הוּא עוֹשֶׂה. כּוֹפֶה עָלָיו כֶּלִי. כָּפָה עָלָיו כֶּלִי וְלֹא מְצָאוֹ. אֲנִי אוֹמֵר יָד נְטַלְּתוֹ. לֹא כָפָה עָלָיו כֶּלִי וְלֹא מְצָאוֹ. אוֹתוֹ הַבָּיִת צָרִיךְ בְּדִיקָה. אוֹ שְׁאָר כָּל הַבָּתִּים לֹא יְהוּ צְרִיכִין בְּדִיקָה. נִישְׁמְעִינָהּ מִן הָדָא. אָבַד כְּזַיִת מִן הַמֵּת בַּבָּיִת. בִּקְשׁוֹ וְלֹא מְצָאוֹ. הַבָּיִת טָהוֹר. לִכְשֶׁייִמָּצֵא. הַבָּיִת טָמֵא לְמַפְרֵעַ. הָדָא יָֽלְפָה מִן הַהִיא. וְהַהִיא יָֽלְפָא מִן הָדָא. הָדָא יָֽלְפָא מִן הַהִיא. הִיא אִיבֵּד הִיא הִינִּיחַ. וְהַהִיא יָֽלְפָה מִן הָדָא. אֵין לָךְ צָרִיךְ בְּדִיקָה אֶלָּא אוֹתוֹ הַבָּיִת בִּלְבַד. וּכְרִבִּי יוּדָה אֲפִילוּ אוֹתוֹ הַבָּיִת לֹא יְהֵא צָרִיךְ בְּדִיקָה. נִישְׁמְעִינָיהּ מִן הָדָא. אָמַר רִבִּי יוּדָה. מַעֲשֶׂה בְשִׁפְחָתוֹ שֶׁלְמִסִּיק אֶחָד בְּרִימוֹן שֶׁהִשְׁלִיכָה נֶפֶל אֶחָד לְבוֹר. וּבָא כֹהֵן אֶחָד וְהֵצִיץ לֵידַע מַה שֶׁהִשְׁלִיכָה. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְטִיהֲרוּ. שֶׁדֶּרֶךְ חוּלְדָה וּבַרְדְּלֵיס לִהְיוֹת גּוֹרְרִין אוֹתוֹ. רַצָּה הִיא אַחַר הַבָּשָׂר. וְאֵינָהּ רַצָּה אַחַר הַפַּת. וַאֲפִילוּ תֵימַר. רַצָּה הִיא אַחַר הַבָּשָׂר וְאַחַר הַפַּת. בָּשָׂר גּוֹרֶרֶת וְאוֹכֶלֶת. פַּת גּוֹרֶרֶת וּמֶנַחַת. רַבֵּנִין דְּקַיְסָרִין בְּשֵׁם רִבִּי אַבָּהוּ. אֵין חוֹשְׁשִׁין שֶׁמָּא גֵרְרָה חוּלְדָּה. וּכְרִבִּי יוּדָה חוֹשְׁשִׁין. “And what he leaves he should deposit at a guarded place so that he would not be obligated to repeat checking⁸⁷Any bread and leavened matter to be used on the morning of the Fourteenth must be secured after the checking in the evening since if some of it would be missing in the morning the entire checking procedure would have to be repeated..” What does he do? He covers it with a vessel. If he covered it with a vessel but did not find it⁹⁷If the bread was covered, we assume that a human took it. If it was uncovered, one assumes that an animal took it. In the Pesachim.9b">Babli 9b one supposes in both cases that an animal took it; this also seems to be the underlying hypothesis in the Yerushalmi. Rabbenu Yeruham (Part 1, Path 5, Pesachim.39a">39a) reads in the first case אימא שד נטלתו “I would say, a spirit took it” but from Ravia §444 (vol. 2, p.68) it seems that for שד “spirit” one should read שיד “that a hand”, meaning a human hand. Raviah notes that his own copy of the Yerushalmi does not contain the passage. In any case the reading of R. Yeruham is suspect since אימא is Babylonian Aramaic based on Accadic, for standard אימר, תימר.. I am saying that a hand took it. If he did not cover it with a vessel and did not find it, this house⁹⁸Since a standard house had one room, it might be better to translate “a room”. needs checking. Or the other houses would not need checking? Let us hear from the following⁹⁹Tosephta Tahorot 3:5.: “If the volume of an olive from a cadaver was lost in a house; it was searched but not found. The house is pure; if it will be found, the house is retroactively impure.” This can teach about that and that can teach about this. This can teach about that, there is no difference between “was lost” and “what he leaves”¹⁰⁰This is the original assertion that the rules of Passover Eve can be compared to the rules of impurity.. And that can teach about this, only this house needs to be checked. Following Rebbi Jehudah even this house should not need to be checked, as we may hear from the following:¹⁰¹Pesachim.9a">Babli 9a, Tosephta Ahilut 16:13. “Rebbi Jehudah said, it happened that the slave girl of a discharged veteran¹⁰²Latin missicus, cf. Bava qamma 10:6, Notes 60. at Rimmon threw a still birth into a cistern. A Cohen came and looked to know what she had thrown down. The case came before the Sages and they declared him pure¹⁰³By bending over the opening of the cistern the Cohen would become impure by “tent impurity” if the body still was there. for moles and martens usually drag it away.” It runs after flesh, it does not run after bread¹⁰⁴Pesachim.9a">Babli 9a.. And even if you are saying that it runs after flesh and bread, it drags away flesh and eats it; it drags away bread and stores it. The rabbis of Caesarea in the name of Rebbi Abbahu: One does not suspect that a mole dragged it, but following Rebbi Jehudah one suspects it¹⁰⁵R. Jehudah cannot accept Pesachim 1:2:1" href="/Jerusalem_Talmud_Pesachim.1.2.1">Mishnah 2, otherwise he would accept single checking..