משנה: עֶרֶב פְּסָחִים סָמוּךְ לַמִּנְחָה לֹא יֹאכַל אָדָם עַד שֶׁתֶּחְשַׁךְ. וַאֲפִילוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. וְלֹא יִפְחֲתוּ לוֹ מֵאַרְבָּעָה כוֹסוֹת שֶׁל יַיִן וַאֲפִילוּ מִן הַתַּמְחוּי: MISHNAH: In the afternoon of Passover Eve close to the time of afternoon prayers one should not eat until it gets dark1The time of the usual afternoon prayers starts at about 3:30 pm. Close to the time would be about 3 pm. One should not eat in the afternoon so as to eat with appetite the formal meal in the night.. And even the poorest person in Israel should not eat until he lies on a couch2Since in those times every formal dinner was eaten on couches. סבב really means “to form a circle”, since the couches were arranged in almost circular fashion in the triclinium.. One shall not give him less than four cups of wine, even from the communal tray3The תַּמְחוּי is the communal chest where contributions to charity are collected in kind. Four cups of wine have to be drunk by every participant of the Seder ceremony in the evening of the first day of Passover. For the entire Chapter, see the author’s commentary in The Scholar’s Haggadah, Northvale NJ 1995, pp. 183–377..
הלכה: עֶרֶב פְּסָחִים סָמוּךְ לַמִּנְחָה כול׳. מַתְנִיתָא דְרִבִּי יוּדָה. דְּתַנֵּי. עֶרֶב שַׁבָּת מִן הַמִּנְחָה וּלְמַעֲלָן לֹא יִטְעוֹם אָדָם כְּלוּם עַד שֶׁתֶּחְשַׁךְ כְּדֵי שֶׁיִּיכַּנֵּס לַשַּׁבָּת בְּתַאֲוָה. דִּבְרֵי רִבִּי יוּדָה. רִבִּי יוֹסֵה אוֹמֵר. אוֹכֵל וְהוֹלֵךְ עַד שָׁעָה שֶׁהוּא מַשְׁלִים. מַפְסִיקִין לַשַּׁבָּת. דִּבְרֵי רִבִּי יוּדָה. רִבִּי יוֹסֵה אוֹמֵר. אֵין מַפְסִיקִין. מַעֲשֶׂה בְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְרִבִּי יוֹסֵי בֶּן חֲלַפְתָּא שֶׁהָיוּ מְסוּבִּין בְּעֶרֶב שַׁבָּת בְּעַכּוֹ וְקָדְשָׁה עֲלֵיהֶן הַשַּׁבָּת. אָמַר לוֹ רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לְרִבִּי יוֹסֵה בֶּן חֲלַפְתָּא. רְצוֹנָךְ שֶׁנִּפְסוֹק לַשַּׁבָּת. אָמַר לוֹ. כָּל יוֹם הָיִיתָ מְחַבֵּב דְּבָרַיי לִפְנֵי רִבִּי יְהוּדָה. וְעַכְשָׁיו אַתְּ מְחַבֵּב דִּבְרֵי רִבִּי יְהוּדָה בְּפָנַיי. הֲגַם לִכְבּוֹשׁ אֶת הַמַּלְכָּה עִמִּי בַּבָּיִת. אָמַר לוֹ. אִם כֵּן לֹא נַפְסִיק. שֶׁלֹּא תִיקָּבַע הֲלָכָה בְיִשְׂרָאֵל כְּרִבִּי יְהוּדָה. לֹא זָזו מִשָּׁם עַד שֶׁקָּבְעוּ הֲלָכָה כְרִבִּי יוֹסֵי. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. זוֹ דִּבְרֵי רִבִּי יְהוּדָה וְרִבִּי יוֹסֵה. אֲבָל דִּבְרֵי חֲכָמִים פּוֹרֵשׂ מַפָּה וּמְקַדֵּשׁ. מָהוּ לוֹכַל מִינֵי כִיסְנִין. מָהוּ לוֹכַל מִינֵי תְרַוגֵּימְא. רִבִּי יוּדָן נְשִׂיָיא סְחָה וּצְהָא. שְׁאַל לְרִבִּי מָנָא. בְּגִין דַּאֲנָא צְהִי מָהוּ נִישְׁתֵּי. אָמַר לֵיהּ. תַּנֵּי רִבִּי חִיָיה. אָסוּר לָאָדָם לִטְעוֹם כְּלוּם עַד שֶׁתֶּחְשַׁךְ. HALAKHAH: “In the afternoon of Passover Eve close to the time of afternoon prayers,” etc. The Mishnah is Rebbi Jehudah’s, as it was stated:4Babli 99b, Tosephta Berakhot 5:1. The Babli denies that in the special case of Passover Eve R. Yose disagrees. “On Sabbath Eve starting at the time of afternoon prayers one should not taste anything until nightfall in order to enter the Sabbath with an appetite, the words of Rebbi Jehudah. Rebbi Yose says, he continues eating until he finishes.” 5Babli 100a.“One interrupts6R. Jehudah requires that one formally end the meal by reciting Grace and, probably after Evening prayers, restarts the meals by reciting qidduš. for the Sabbath, the words of Rebbi Jehudah. Rebbi Yose says, one does not interrupt.” 7Babli 100a, Tosephta Berakhot 5:2.“It happened that Rabban Simeon ben Gamliel and Rebbi Yose ben Halaphta were lying on couches in Acco on Sabbath Eve, and in the meantime the Sabbath became holy. Rabban Simeon ben Gamliel said to Rebbi Yose ben Halaphta, do you want to interrupt for the Sabbath? He answered him, the entire day you preferred my words over those of Rebbi Jehudah, and now you are preferring the words of Rebbi Jehudah over mine, also to rape the queen in my palace8Esth. 7:8.? He said to him, therefore we shall not interrupt, that practice in Israel should not be fixed following R. Jehudah. They did not leave there before they fixed practice following Rebbi Yose.” Rav Jehudah in the name of Samuel: These are the words of Rebbi Jehudah and Rebbi Yose. But the words of the Sages, one spreads a cloth and makes qiddush9This disagrees with R. Yose since one acknowledges the Sabbath by a short interruption of the meal, it also disagrees with R. Jehudah since one is not required to formally close the meal or to recite Grace.. May one eat kinds of cookies10Since these are eaten without bread, they cannot be considered a meal.? May one eat kinds of dried fruit11Greek τράγημα, τό.? Rebbi Yudan the Prince bathed and became thirsty. He asked Rebbi Mana, since I am thirsty, may I drink? He told him, Rebbi Ḥiyya stated: A person may not taste anything before nightfall12Therefore the previous questions have to be answered in the negative. The Babli disagrees, 107b..
אָמַר רִבִּי לֵוִי. הָאוֹכֵל מַצָּה בָּעֶרֶב הַפֶּסַח כְּבָא עַל אֲרוּסָתוֹ בְּבֵית חָמִיו. וְהַבָּא עַל אֲרוּסָתוֹ בְּבֵית חָמִיו לוֹקֶה. תַּנֵּי. רִבִּי יוּדָה בֶּן בָּתִירָה אוֹמֵר. בֵּין חָמֵץ בֵּין מַצָּה אָסוּר. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. רִבִּי לֹא הָיָה אוֹכֵל לֹא חָמֵץ וְלֹא מַצָּה. לֹא מַצָּה מִן הָדָא דְרִבִּי לֵוִי. וְלֹא חָמֵץ מִן הָדָא דְרִבִּי יוּדָה בֶּן בָּתִירָה. וְרִבִּי תַלְמִידֵיהּ דְּרִבִּי יוּדָה בֶּן בָּתִירָה הֲוָה. לֹא. תַּלְמִידֵיהּ דְּרִבִּי יַעֲקֻב בַּר קוֹרְשַׁיי הֲוָה. אֶלָּא בְגִין דַּהֲוַה בְכוֹר. אָמַר רִבִּי מָנָא. רִבִּי יוֹנָה אַבָּא הֲוַה בְכוֹר וַהֲוָה אֲכִיל. אָמַר רִבִּי תַּנְחוּמָא. לֹא מִן הָדָא אֶלָּא מִן הָדָא. רִבִּי אַיסִתֶּנֵיס הֲוָה. כַּד הֲוָה אֲכִיל בִּימָמָא לָא הֲוָה אֲכִיל בִּרַמְשָׁא. וְלַמָּה לָא הֲוָה אֲכִיל הָכָא בִימָמָא. כְּדֵי שֶׁיִּיכַּנֵּס לַשַּׁבָּת בְּתַאֲוָה. Rebbi Levi said, he who eats mazzah on Passover Eve is like one who sleeps with his betrothed in his father-in-law’s house13After the preliminary but before the definitive marriage, when she is forbidden to him., and he who sleeps with his betrothed in his father-in-law’s house is flogged. It was stated: Rebbi Jehudah ben Bathyra says, both bread and mazzah are forbidden14On the entire 14th of Nisan, even in the morning when leavened matter still is permitted.. Rebbi Simon in the name of Rebbi Joshua ben Levi: Rebbi ate neither bread nor mazzah. No mazzah because of that of Rebbi Levi, and no bread because of that of Rebbi Jehudah ben Bathyra. Was Rebbi a student of Rebbi Jehudah ben Bathyra? No, he was a student of Rebbi Jacob ben Qorshai. But it was because he was a firstborn15Even though this reason is refuted in the following and it is not mentioned in the Babli, under the influence of Good Friday the fast of the firstborn has become a holy rite (Tur Šulḥan Arukh Orah Hayyim §470).. Rebbi Mana said, my father Rebbi Jonah was a firstborn and he ate. Rebbi Tanḥuma said, it is neither for this nor for that reason; Rebbi was asthenic16Greek ἀσθενής. Cf. Babli 108a, about Rav Sheshet. and when he ate during the day, he could not eat in the night. Why did he not eat during this day? To enter the Sabbath with appetite17Therefore it seems that Rebbi fasted every Friday..
אָמַר רִבִּי לֵוִי. לְפִי שֶׁדֶּרֶךְ עֲבָדִים לִהְיוֹת אוֹכְלִין מְעוּמָד. וְכָאן לִהְיוֹת אוֹכְלִין מְסוּבִּין. לְהוֹדִיעַ שֶׁיָּצְאוּ מֵעַבְדּוּת לַחֵירוּת. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אוֹתוֹ כְזַיִת שֶׁאָדָם יוֹצֵא בוֹ בַפֶּסַח צְרִיךְ לְאוֹכְלוֹ מֵיסַב. רִבִּי יוֹסֵי בְעָא קוֹמֵי רִבִּי סִימוֹן. אֲפִילוּ עֶבֶד לִפְנֵי רַבּוֹ. אֲפִילוּ אִשָּׁה לִפְנֵי בַעֲלָהּ. אָמַר לֵיהּ. בִּרְבִּי. עַד כָּאן שָׁמַעְתִּי. 18Here starts the detailed discussion of the Mishnah. Rebbi Levi said, because usually slaves eat while standing, and here one is forced to eat lying on couches, to proclaim that they went from slavery to freedom. Rebbi Simon in the name of Rebbi Joshua ben Levi: This olive-sized bit with which a person fulfills his obligation on Passover he must eat lying down. Rebbi Yose asked before Rebbi Simon, even a slave before his master, even a woman before her husband19For the entire paragraph, see Babli 108a. According to the Babli, only aristocratic women have to lie down.? He said to him, great personality, that is all I heard.
אָמַר רִבִּי חִיָיה בָּר אָדָא. לְפִי שֶׁאֵין עָרֵב לְאָדָם לוֹכַל מִן הַקּוּפָּה. וְכָאן אֲפִילוּ מִן הַתַּמְחוּי. Rebbi Ḥiyya bar Ada said, because it is not agreeable for a person to eat from public assistance, and here even from the tray20In general, people are encouraged not to use public assistance even if they are entitled to it. But for the Passover Seder it is an obligation of the poor to apply even to the distribution of food in kind, which is more demeaning than distribution of money, if otherwise he could not fulfill the requirements of the meal..
תַּנֵּי. צָרִיךְ הוּא אָדָם לְשַׂמֵּחַ אֶת אִשְׁתּוֹ וְאֶת בָּנָיו בָּרֶגֶל. בַּמֶּה מְשַׂמְּחָן. בְּיַיִן. רִבִּי יוּדָה אוֹמֵר נָשִׁים בָּרָאוּי לָהֶן וּקְטַנִּים בָּרָאוּי לָהֶם. נָשִׁים בָּרָאוּי לָהֶן. כְּגוֹן מְסָנִּין וְצוּצְלִין. וּקְטַנִּים בָּרָאוּי לָהֶן. כְּגוֹן אֱגוֹזִין וְלוּזִין. אָמְרִין. הֲוָה רִבִּי טַרְפוֹן עֲבִיד כֵּן. It was stated21Babli 109a.: “A man has to make his family happy on a feast of pilgrimage. How does he make them happy? With wine. Rebbi Jehudah used to say, women with what is appropriate for them, and minors with what is appropriate for them. Women with what is appropriate for them, for example shoes22Reading מסאנין. N. J. Epstein reads ביסנין, Greek βύσσινα, “(garments) made of byssos, fine linen”. It probably is better to read “shoes”, which are accessories like belts, rather than “luxury linen garments” which are not quite what the Babli recommends for women in the Land of Israel. and belts, and minors with what is appropriate for them, for example nuts and pistachios.” They said, Rebbi Tarphon acted in this way.
מְנַיִין לְאַרְבָּעָה כוֹסוֹת. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי בְנָיָיה. כְּנֶגֶד אַרְבַּע גְּאוּלוֹת. לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל אֲנִי יְי וְהוֹצֵאתִי אֶתְכֶם וגו׳. וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וגו׳. וְהוֹצֵאתִי. וְהִצַּלְתִּי. וְגָאַלְתִּי. וְלָקַחְתִּי. רִבִּי יְהֹשֻׁעַ בֶּן לֵוִי אָמַר. כְּנֶגֶד אַרְבַּע כּוֹסוֹת שֶׁלְּפַּרְעֹה. וְכוֹס פַּרְעֹה בְּיָדִי. וָאֶשְׂחַט אוֹתָם אֶל כּוֹס פַּרְעֹה. וָאֶתֵּן אֶת הַכּוֹס עַל כַּף פַּרְעֹה. וְנָתַתָּ כוֹס פַּרְעֹה בְּיָדוֹ. רִבִּי לֵוִי אָמַר. כְּנֶגֶד אַרְבַּע מַלְכִיּוֹת. וְרַבָּנִן אָמְרֵי. כְּנֶגֶד אַרְבָּעָה כוֹסוֹת שֶׁלְפּוּרְעָנוּת שֶׁהקְּדוֹשׁ בָּרוּךְ הוּא עָתִיד לְהַשְׁקוֹת אֶת אוּמּוֹת הָעוֹלָם. כִּי כֹה אָמַר יְי אֱלֹהֵי יִשְׂרָאֵל אֵלַי קַח אֶת כּוֹס הַיַּיִן הַחֵימָה וגו׳. כּוֹס זָהָב בָּבֶל בְּיַד יְי. כִּי כוֹס בְּיַד יְי. יַמְטֵר עַל רְשָׁעִים פַּחִים אֵשׁ וְגָפְרִית וְרוּחַ זִלְעָפוֹת מְנָת כּוֹסָם. מָהוּ מְנָת כּוֹסָם. רִבִּי אָבוּן אָמַר. דִּיפְּלֵי פּוֹטֵירִין. כְּדִיפְּלֵי פּוֹטֵירִין אַחַר הַמֶּרְחַץ. וּכְנֶגְדָּן עָתִיד הַקְּדוֹשׁ בָּרוּךְ הוּא לְהַשְׁקוֹת אֶת יִשְׂרָאֵל אַרְבַּע כּוֹסוֹת שֶׁלְּנֶחָמוֹת. יְי מְנָת חֶלְקִי וְכוֹסִי. דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי כּוֹסִי רְוָיָיה. וְהָדֵין כּוֹס יְשׁוּעוֹת אֶשָּׂא תְּרֵיין. 23For an explanation of this paragraph, see the author’s The Scholar’s Haggadah, pp. 186–187. From where the Four Cups? Rebbi Joḥanan in the name of Rebbi Benaiah: Corresponding to the four deliveries24Ex. 6:7–8.: Therefore, say to the Children of Israel, I am the Eternal, and I shall take you out, etc. And I shall take you as My people, etc. I shall take you, I shall save you, I shall free you, I shall take you. Rebbi Joshua ben Levi said, corresponding to the four cups of Pharao: The cup of Pharao was in my hand; I took the grapes and squeezed them into Pharao ’s cup, and gave the cup in Pharao ’s hand. You will give the cup in the hand of Pharao25Gen. 40:11,13. The relation to Passover is explained in Targum Pseudo-Jonathan ad loc.. Rebbi Levi said, corresponding to the four kingdoms. But our teachers say, corresponding to the four cups of doom that the Holy One, praise to Him, will make the Gentiles drink at the end of days. Truly, so said the Eternal, the God of Israel, to me: take this cup of the wine of wrath26Jer. 23:15.. The golden cup of Babylon is in the hand of the Eternal27Jer. 51:7.. Truly a cup is in the hand of the Eternal, intoxicating wine, fully to be mixed; He shall sprinkle from it but its dregs shall be drunk, squeezed to the last, by all the wicked of the earth28Ps. 75:9.. He shall let coals rain on the wicked; fire, sulphur, and burning wind is the portion of their cup29Ps. 11:6.. What does the portion of their cup mean? R. Abun said: a double cup30Greek διπλόν ποτήριον, τό. like the double cup taken after a thermal bath. And in accordance with this correspondingly the Holy One, praised be He, will let Israel drink four cups of consolation at the End of Days: The Eternal is the portion of my part and my cup31Ps. 16:5.. You anointed my head with oil; my cup is overflowing32Ps.23:5.. I shall lift up the cup of salvations33Ps.116:13. counts for two.
תַּמָּן תַּנִּינָן. הַמּוֹצִיא יַיִן כְּדֵי מְזִיגַת הַכּוֹס. רִבִּי זְעוּרָה שָׁאַל לְרִבִּי יוֹשִׁיָּה. כַּמָּה הוּא שִׁיעוּרָן שֶׁלְּכוֹסוּת. אָמַר לֵיהּ. נִלְמוֹד סָתוּם מִן הַמְפוֹרָשׁ. דְּתַנֵּי רִבִּי חִיָיה. אַרְבָּעָה [כוּסוּת] שֶׁאָמְרוּ יֵשְׁנָן רְבִיעִית יַיִן בָּאִיטַלְקִי. 34This text is from Šabbat 8, Notes 23–50.“One who brings out wine to mix a cup,” etc. Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of cups? He told him, let us infer the hidden from the explicit since Rebbi Ḥiyya stated, the Four Cups which they said add up to an Italic quartarius of wine.
תַּמָּן תַּנִּינָן. מְפַנִּין אֲפִילוּ אַרְבַּע וְחָמֵשׁ קוּפּוֹת. רִבִּי זְעוּרָה שָׁאַל לְרִבִּי יוֹשִׁיָּה. כַּמָּה הִיא שִׁיעוּרָהּ שֶׁלְּקוּפְּה. אָמַר לֵיהּ. נִלְמוֹד סָתוּם מִן הַמְפוֹרָשׁ. דְּתַנִּינָן תַּמָּן. בְּשָׁלֹשׁ קוּפּוֹת שֶׁל שָׁלֹשׁ שָׁלֹשׁ סְאִין תּוֹרְמִין אֶת הַלִּישְׁכָּה. There, we have stated35Mishnah Šabbat 18:1.: “One removes four or five baskets.” Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of baskets? He told him, let us infer the hidden from the explicit since we have stated there36Mishnah Šeqalim 3:2.: “The contributions for the Temple were removed in three baskets of three seah each.”
רִבִּי יוּסֵה בֵּירִבִּי בּוּן בְשֵׁם רִבִּי יוֹחָנָן. דְּרִבִּי [יוּדָא] הִיא. דְּתַנֵּי. מַּיִם כְּדֵי גְמִיָיה. רִבִּי יוּדָה אוֹמֵר. כְּדֵי מְזִיגַת (הַכּוֹס) [הַמּוֹזֵג] מְזוּג בְּכַמָּה. נִישְׁמְעִינָהּ מִן הָדָא. מַּיִם כְּדֵי גְמִיָיה. רִבִּי יוּדָה אוֹמֵר. כְּדֵי מְזִיגַת הַכּוֹס. יַיִן כְּדֵי גְמִיָיה. רִבִּי יוּדָה אוֹמֵר. כְּדֵי מְזִיגַת הַכּוֹס. כַּמָּה הוּא שִׁיעוּרָן שֶׁלְּכוֹסוּת. רִבִּי מָנָא אָמַר. טֶיטַרְטוֹן וּרְבִיעַ. Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated37Tosephta Šabbat 8:10. “Water, a gulp; Rebbi Jehudah says, for the mixer’s mixing. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” What is the measure of cups? Rebbi Abun said, τέταρτον37aΤεταρτεύς, -έως, ὁ, or τεταρτηρόν, τὸ, a measure of capacity. is a quarter.
מָהוּ לִשְׁתּוֹתָן בְּכֶרֶךְ אֶחָד. מִן מַה דְאָמַר רִבִּי יוֹחָנָן. הַלֵּל אִם שְׁמָעָן בְּבֵית הַכְּנֶסֶת יָצָא. הָדָא אָמְרָה. אֲפִילוּ שְׁתָיָין בְּכֶרֶךְ אֶחָד יָצָא. מָהוּ לִשְׁתּוֹתָן מְפוּסָקִין. כְּלוּם אָמְרוּ שֶׁיִּשְׁתֶּה לֹא שֶׁיִּשְׁתַּכֵּר. אִם שׁוֹתֶה הוּא מְפוּסָקִין אֵינוֹ מִשְׁתַּכֵּר. מָהוּ לָצֵאת בְּיַיִן שֶׁלִּשְׁבִיעִית. תַּנֵּי רִבִּי הוֹשַׁעְיָה. יוֹצְאֵין בְּיַיִן שֶׁלִּשְׁבִיעִית. מָהוּ לָצֵאת בְּקוֹנְדִּיטוֹן. מִן מַה דְתַנֵּי בַּר קַפָּרָא. קוֹנְדִּיטוֹן כְיַיִן. הָדָא אָמְרָה יוֹצְאֵין בְּקוֹנְדִּיטוֹן. מָהוּ לָצֵאת בָּהֵן מְזוּגִין. מִן מַה דְתַנֵּי רִבִּי חִיָיה. אַרְבָּעָה [כוֹסוֹת] שֶׁאָמְרוּ יוֹצְאֵין בָּהֶן בֵּין חַיִין בֵּין מְזוּגִין. וְהוּא שֶׁיְּהֵא בָהֶן טַעַם וּמַרְאֶה יַיִן. אָמַר רִבִּי יִרְמְיָה. מִצְוָה לָצֵאת בְּיַיִן אָדוֹם. [שֶׁנֶּאֱמַר.] אַל תֵּרֶא יַיִן כִּי יִתְאַדָּם. תַּנֵּי. מְבוּשָּׁל כְּדֵי תַבֵּל. מָהוּ לָצֵאת בְּיַיִן מְבוּשָּׁל. רִבִּי יוֹנָה אָמַר. יוֹצְאִין בְּיַיִן מְבוּשָּׁל. רִבִּי יוֹנָה כְדַעְתֵּיהּ. דְּרִבִּי יוֹנָה שָׁתִי אַרְבַּעְתֵי כַסּוֹי דְּלֵילֵי פִסְחָא וְחַזִּיק רֵישֵׁיהּ עַד עֲצַרְתָּא. May one drink them together? Since Rebbi Joḥanan said about Hallel, if he heard it in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink, not that he should get drunk. If he drinks them with interruptions, would he not become drunk? May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? Do not see wine when it shows its red color38Prov. 23:31.. It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Pentecost.
רִבִּי יוּדָה בֵּירִבִּי אִלַעִאי שָׁתִי אַרְבַּעְתֵי כַסּוֹי דְּלֵילֵי פִיסְחָא וְחַזִּיק רֵישֵׁיהּ עַד חַגָּא. חַמְתֵּיהּ חָדָא מַטְרוֹנָה אַפּוֹי נְהִירִין. אָמְרָה לֵיהּ. סַבָּא סַבָּא. חָדָא מִן תְּלַת מִילִּין אִית בָּךְ. אוֹ שְׁתֻיי חֲמַר אַתְּ. אוֹ מַלְוֶה בְרִיבִּית אַתְּ. אוֹ מְגַדֵּל חֲזִירִים אַתְּ. אֲמַר לָהּ. תִּיפַּח רוּחָהּ דַּהִיא אִיתְּתָא. חָדָא מִן אִילֵּין תַּלְתֵּי מִילַּיָיא לֵית בִּי. אֶלָּא אוּלְפָּנִי שְׁכִיחַ לִי. דִּכְתִיב חָכְמַת אָדָם תָּאִיר פָּנָיו. Rebbi Jehudah bar Ilai drank his four cups in the Passover night and had a headache until Tabernacles. A lady saw that his face was shiny. She said to him, old man, old man, one of three things applies to you. Either you are drunk from wine, or you are lending on interest, or you are raising pigs. He answered her, this woman’s spirit shall be blown away, not one of these three things applies to me, but my learning is ever present with me, as it is written, a man’s wisdom illuminates his face.
רִבִּי אַבָּהוּ אָתָא לְטִיבֵּרְיָּא. חְמוֹנֵיהּ תַּלְמִידוֹי דְרִבִּי יוֹחָנָן אַפּוֹי נְהִירִין. אָמְרוּן קוֹמֵי רִבִּי יוֹחָנָן. אַשְׁכַּח רִבִּי אַבָּהוּ סִימָא. אֲמַר לוֹן. לָמָּה. אָמְרִין לֵיהּ. אַפּוֹי נְהִירִין. אֲמַר לוֹן. דִּילְמָא אוֹרַיְתָא חַדְּתָא שְׁמַע. סְלִק לְגַבֵּיהּ. אֲמַר לֵיהּ. מַה אוֹרַיָיא חַדְּתָא שְׁמַעְתָּ. אֲמַר לֵיהּ. תוֹסֶפְתָּא עַתִּיקְתָא. וּקְרָא עֲלוֹי. חָכְמַת אָדָם תָּאִיר פָּנָיו. Rebbi Abbahu descended to Tiberias. The students of Rebbi Joḥanan saw that his face was shining. They said before Rebbi Joḥanan, Rebbi Abbahu found a treasure. He asked them, why? They told him, his face is shining. He said to them, maybe he understood a new teaching. He came to visit him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, a man’s wisdom illuminates his face
אָמַר רִבִּי חֲנִינָה. לוֹגְא דְאוֹרַיְתָא תוֹמַנְתָּא עַתִּיקְתָא דְּמּוּרִיֵיסָא דְצִיפּוֹרִין. אָמַר רִבִּי יוֹנָה. חֲכִים אֲנָא לָהּ. דְּבֵית רִבִּי יַנַּאי מְכִילִין בָהּ דְּבַשׁ. תַּנֵּי. חֲצִי שְׁמִינִית טִיבֶּרָנִית יְשָׁנָה. אָמַר רִבִּי יוֹחָנָן. הָדָא דִידָן הֲוָות. וְלָמָּה לֹא אָמַר. עַתִּיקְתָא. בְּגִין דַּהֲוָות בְּיוֹמֹי. וְאִית דְּאָמְרִין. דַּהֲוָות זְעִירָא. וְרָבַת וּזְעִירַת. וְלָא זְעִרַת כַּמָּה דַהֲוָות. כַּמָּה הוּא שִׁיעוּרוֹ שֶׁלְּכוֹס. רִבִּי יוֹסֵה בְשֵׁם רִבִּי יוּדְה בַּר פָּזִי רִבִּי יוּסֵי בֵּירִבִּי בּוּן בְּשֵׁם שְׁמוּאֵל. אֶצְבָּעַיִים עַל אֶצְבָּעַיִים עַל רוּם אֶצְבַּע וּמֶחֱצָה וּשְׁלִישׁ אֶצְבַּע. תַּנֵּי. יָבֵשׁ כְּזַיִת. דִּבְרֵי רִבִּי נָתָן. רַבָּנִן דְּקַיְסָרִין רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. אַתְיָא דְּרִבִּי [נָתָן] כְּרִבִּי שִׁמְעוֹן. כְּמַה דְרִבִּי שִׁמְעוֹן אָמַר. בָּרְבִיעִית. כֵּן רִבִּי נָתָן אָמַר. לִכְשֶׁיּקְרַשׁ יְהֵא בוּ כְזַיִת. Rebbi Ḥanina said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger40This value of 2×2×15/6 = 71/3 cubic digits compares to a Babylonian value of 10.8 cubic digits (Babli 109a). A cubit is 24 digits. Various cubits were in use; therefore it is difficult to define this volume in modern terms. The variability of the cubit is mirrored in the Greek world by the many values given for the stadion, which varies from 148 m for the (Egyptian) itinerant stadion to the Greek sacramental 184 m. Based on the itinerant stadion and 1 mile = 7.5 stadia = 2000 cubits, one would obtain 91 cm3 for the cup.
In Terumot 10:7 (Note 80), a log is defined as (volume corresponding to a weight of) 200 denar. If volume of water is intended, this would make a cup of 155 cm3. In Terumot 5:3, the log is defined as the volume of 4 eggs, the modius (16 log) as 96 eggs (in the Babli, Eruvin 83a, 217 eggs, which, however, refers not to the Roman but the Syrian modius, twice the volume of the Roman). For the standard modius of 8.536 1, this gives the volume of a cup as the standard quartarius of 133 cm3 (Note 1).. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a quartarius, so Rebbi Nathan says, a quartarius, when it jells it will have the volume of an olive.