1. Hebrew Bible, Numbers, 16.21, 27.3 (9th cent. BCE - 3rd cent. BCE)
| 16.21. הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃ 27.3. אָבִינוּ מֵת בַּמִּדְבָּר וְהוּא לֹא־הָיָה בְּתוֹךְ הָעֵדָה הַנּוֹעָדִים עַל־יְהוָה בַּעֲדַת־קֹרַח כִּי־בְחֶטְאוֹ מֵת וּבָנִים לֹא־הָיוּ לוֹ׃ | 16.21. ’Separate yourselves from among this congregation, that I may consume them in a moment.’" 27.3. ’Our father died in the wilderness, and he was not among the company of them that gathered themselves together against the LORD in the company of Korah, but he died in his own sin; and he had no sons." |
|
2. Hebrew Bible, Psalms, 69.22, 82.1 (9th cent. BCE - 3rd cent. BCE)
| 69.22. וַיִּתְּנוּ בְּבָרוּתִי רֹאשׁ וְלִצְמָאִי יַשְׁקוּנִי חֹמֶץ׃ 82.1. מִזְמוֹר לְאָסָף אֱלֹהִים נִצָּב בַּעֲדַת־אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט׃ | 69.22. Yea, they put poison into my food; And in my thirst they gave me vinegar to drink." 82.1. A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:" |
|
3. Hebrew Bible, Ruth, 4.2 (9th cent. BCE - 3rd cent. BCE)
| 4.2. וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ־פֹה וַיֵּשֵׁבוּ׃ 4.2. וְעַמִּינָדָב הוֹלִיד אֶת־נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָה׃ | 4.2. And he took ten men of the elders of the city, and said: ‘Sit ye down here.’ And they sat down." |
|
4. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)
| 4.13. כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃ | 4.13. For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name." |
|
5. Anon., Didache, 9.4, 10.5 (1st cent. CE - 2nd cent. CE)
|
6. Mishnah, Berachot, 6.6, 6.8, 7.3-7.4 (1st cent. CE - 3rd cent. CE)
| 6.6. If [those at the table] are sitting upright, each one blesses for himself. If they are reclining, one blesses for them all. If wine came during the meal, each one says a blessing for himself. If after the meal, one blesses for them all. The same one says [the blessing] over the incense, even though the incense is not brought until after the meal." 6.8. If one has eaten grapes, figs or pomegranates he blesses after them three blessings, the words of Rabban Gamaliel. The sages say: one blessing which includes three. Rabbi Akiva says: even if one ate only boiled vegetables and that is his meal, he says after it the three blessings. If one drinks water to quench his thirst, he says “By Whose word all things exist.” Rabbi Tarfon says: “Who creates many living things and their requirements.”" 7.3. How do they invite [one another to recite the Birkat Hamazon]?If there are three, he [the one saying Birkat Hamazon] says, “Let us bless [Him of whose food we have eaten].” If there are three and him he says, “Bless [Him of whose food we have eaten]” If there are ten, he says, “Let us bless our God [of whose food we have eaten].” If there are ten and he says, “Bless.” It is the same whether there are ten or ten myriads (ten ten thousands). If there are a hundred he says, “Let us bless the Lord our God [of whose food we have eaten]. If there are a hundred and him he says, “Bless.” If there are a thousand he says “Let us bless the Lord our God, the God of Israel [of whose food we have eaten].” If there are a thousand and him he says “Bless.” If there are ten thousand he says, “Let us bless the Lord our God, the God of Israel, the God of hosts, who dwells among the cherubim, for the food which we have eaten.” If there are ten thousand and him he says, “Bless.” Corresponding to his blessing the others answer after him, “Blessed be the Lord our God the God of Israel, the God of hosts, who dwells among the cherubim, for the food which we have eaten.” Rabbi Yose the Galilean says: According to the number of the congregation, they bless, as it says, “In assemblies bless God, the Lord, O you who are from the fountain of Israel.” Rabbi Akiba said: What do we find in the synagogue? Whether there are many or few the he says, “Bless the Lord your God.” Rabbi Ishmael says: “Bless the Lord your God who is blessed.”" 7.4. Three persons who have eaten together may not separate [to recite Birkat Hamazon]. Similarly four and similarly five. Six may separate, up until ten. And ten may not separate until there are twenty." |
|
7. Petronius Arbiter, Satyricon, 34 (1st cent. CE - 1st cent. CE)
|
8. Petronius Arbiter, Satyricon, 34 (1st cent. CE - 1st cent. CE)
|
9. Babylonian Talmud, Berachot, 51a, 50b (3rd cent. CE - 6th cent. CE)
| 50b. ולא אמרן אלא דלא אקדימו הנך ואזמון עלייהו בדוכתייהו אבל אזמון עלייהו בדוכתייהו פרח זימון מינייהו,אמר רבא מנא אמינא לה דתנן מטה שנגנבה חציה או שאבדה חציה או שחלקוה אחין או שותפין טהורה החזירוה מקבלת טומאה מכאן ולהבא,מכאן ולהבא אין למפרע לא אלמא כיון דפלגוה פרח לה טומאה מינה ה"נ כיון דאזמון עלייהו פרח זימון מינייהו:,ב' חבורות וכו': תנא אם יש שמש ביניהם שמש מצרפן:,אין מברכין על היין: ת"ר יין עד שלא נתן לתוכו מים אין מברכין עליו ב"פ הגפן אלא בורא פרי העץ ונוטלין ממנו לידים משנתן לתוכו מים מברכין עליו בורא פרי הגפן ואין נוטלין ממנו לידים דברי ר"א וחכ"א בין כך ובין כך מברכין עליו ב"פ הגפן ואין נוטלין הימנו לידים,כמאן אזלא הא דאמר שמואל עושה אדם כל צרכיו בפת כמאן כר' אליעזר,א"ר יוסי ברבי חנינא מודים חכמים לר"א בכוס של ברכה שאין מברכין עליו עד שיתן לתוכו מים מ"ט אמר רב אושעיא בעינן מצוה מן המובחר,ורבנן למאי חזי א"ר זירא חזי לקורייטי,ת"ר ד' דברים נאמרו בפת אין מניחין בשר חי על הפת ואין מעבירין כוס מלא על הפת ואין זורקין את הפת ואין סומכין את הקערה בפת,אמימר ומר זוטרא ורב אשי כרכו ריפתא בהדי הדדי אייתי לקמייהו תמרי ורמוני שקל מר זוטרא פתק לקמיה דרב אשי דסתנא א"ל לא סבר לה מר להא דתניא אין זורקין את האוכלין ההיא בפת תניא והתניא כשם שאין זורקין את הפת כך אין זורקין את האוכלין א"ל והתניא אף על פי שאין זורקין את הפת אבל זורקין את האוכלין,אלא לא קשיא הא במידי דממאיס הא במידי דלא ממאיס,ת"ר ממשיכין יין בצנורות לפני חתן ולפני כלה וזורקין לפניהם קליות ואגוזים בימות החמה אבל לא בימות הגשמים אבל לא גלוסקאות לא בימות החמה ולא בימות הגשמים:,א"ר רב יהודה שכח והכניס אוכלין לתוך פיו בלא ברכה מסלקן לצד א' ומברך,תניא חדא בולען ותניא אידך פולטן ותניא אידך מסלקן,ל"ק הא דתניא בולען במשקין והא דתניא פולטן במידי דלא ממאיס והא דתניא מסלקן במידי דממאיס | 50b. bWe only saidthis ihalakhain a case bwhere thosemembers of the previous groups bdid not include them in the izimmunin theiroriginal bplace, but in a case where they included them in the izimmunin theiroriginal bplace, theirobligation to participate in a izimmunhas left them.The obligation incumbent upon these three individuals to form a izimmunstems from their obligation to form a izimmunwith the members of their original groups. If their groups already included them in a izimmun /i, their obligation as individuals has lapsed and they can no longer form another izimmun /i.,In order to explain the general principle contained in this halakhic ruling, bRava said: From where do Iderive to bsay this ihalakha /i? bAs we learnedin a mishna: bAritually impure bbed, half of which was stolen or half of which was lost, or it was divided by brothersafter they inherited it from their father, or was divided by bpartners, it is ritually pure.This is true with regard to any ritually impure utensil that was broken or divided; it is no longer a utensil and is therefore ritually pure. However, bif they restored itand reattached the parts, bit is susceptible to ritual impurity from here on. /b,Rava infers: bFrom here on, yes,it is susceptible to ritual impurity, bretroactively, no,it does not reassume its previous status of ritual impurity. bApparently, once they divided it, the ritual impurity left it.Although it was restored, it does not reassume its previous status of ritual impurity. bHere, too, once they included them in the izimmun /i, theirobligation bleft themand they do not reassume their previous obligation.,The mishna explained the circumstances in which btwo groupsthat were eating in one house may combine to form a izimmun /i. The Gemara adds: bIt was taught: If there is acommon bwaiter among them,serving both groups, bthe waiter joins theminto a single group, even if they cannot see each other.,In the mishna, we learned: bOne does not recite a blessing over wineuntil he adds water to it, that is the statement of Rabbi Eliezer. And the Rabbis say: One recites a blessing over it. Regarding this, bthe Sages taughtin the iTosefta /i: bOver wine, until he added water to it, one does not recite: Who creates fruit of the vine; rather,he recites: bWho creates fruit of the tree,as it is merely fruit juice and not wine. Moreover, since it is not halakhically considered wine, boneritually bwashes his hands with it. Once he added water to it,however, it is considered wine, and bone recites over it: Who creates fruit of the vine, and one does notritually bwash his hands with it,that is bthe statement of Rabbi Eliezer. The Rabbis say: In either case,whether water has been added or not, it is considered wine for all intents and purposes, and bone recites over it: Who creates fruit of the vine, and one may notritually bwash his hands from it. /b, bIn accordance with whoseopinion bis that ihalakha bwhich Shmuel said: A person may perform all his needs with bread?He may use it for purposes other than food, and he need not be concerned that he is treating the food contemptuously. bIn accordance with whoseopinion among the tannaitic opinions cited above? The Gemara answers: It is bin accordance withthe opinion of bRabbi Eliezer,who permits one to wash his hands with undiluted wine., bRabbi Yosei bar Rabbi Ḥanina said: The Rabbis agree with Rabbi Eliezer with regard to a cup of blessing,e.g., the cup of wine over which Grace after Meals is recited, bthat one does not recite a blessing over it until he adds water to it. What is the reason? Rav Oshaya said: We requirethat ba mitzva beperformed bin the bestpossible manner.,With regard the issue of wine itself, the Gemara asks: bAnd according to the Rabbis, for what isundiluted wine, which is virtually undrinkable, bfit? Rabbi Zeira said:It is good bfor ikoraiytei /i,a medicinal drink made of wine and oil.,The Gemara continues to discuss the topic of using food. bThe Sages taught: Four things were said with regard to bread: One may not place raw meat on breadso the blood will not drip onto the bread and render it inedible; band one may not pass a full cupof wine bover breadlest the wine drip on it and ruin the bread; band one may not throw bread; and one may not prop up a dish witha piece of bbread.The basis for these laws is the need to treat bread with respect.,The Gemara recounts: bAmeimar, Mar Zutra and Rav Ashi ate bread together when they brought dates and pomegranates before them. Mar Zutra tookfruit band threw a portion before Rav Ashi.Rav Ashi was astounded and bsaid to him:Does bthe Master not hold with that which was taughtin a ibaraita /i: bOne may not throw food?He responded: bThat was taught with regard to bread,not other foods. Rav Ashi challenged him again: bWasn’t it taughtin a ibaraita /i: bJust as one may not throw bread, so too one may not throwother bfoods?Mar Zutra bsaid to him: Wasn’tthe opposite btaughtin another ibaraita /i: bAlthough one may not throw bread, he may throwother bfoods? /b, bRather,that is bnot difficult,as the two ibaraitotaddress two different cases. bThis ibaraita /i, in which it is taught that one may not throw other foods, refers to bafood bitem that becomes disgustingwhen thrown, whereas bthat ibaraita /i, in which it is taught that one may throw other foods, refers to bafood bitem that does not become disgustingwhen thrown.,Similarly, bthe Sages taught: One may draw wine through pipes before a bride and groomas a blessed omen, and one may bthrow roasted grain and nuts before them in the summer, but not in the rainy season,as in the summer they can be retrieved and eaten, which is not the case in the rainy season. bBut one may not throw cakes, neither in the summer nor in the rainy season. /b, bRav Yehuda said: If one forgot and put fooditems bin his mouth withoutreciting ba blessing, he moves them to one sideof his mouth band recites the blessing. /b,The Gemara notes that there are three ibaraitoton this topic: bIt was taughtin bone ibaraita /i: bHe swallows them. It was taughtin banother ibaraita /i: bHe spits them out. Another ibaraita btaught: He moves themto the side of his mouth.,The Gemara explains: That is bnot difficult,as each ibaraitaaddresses a different case. bThis ibaraita bin which it was taught: He swallows themrefers bto liquids,as there is no alternative. bThis ibaraita bin which it was taught: He spits them out,refers to bafood bitem that does not become disgustingand if he removes it from his mouth he can subsequently eat it. bThis ibaraita bin which it was taught: He moves themto the side of his mouth, refers to bafood bitem that becomes disgusting,in which case it is sufficient to move it to the side. |
|
10. Babylonian Talmud, Pesahim, 107a (3rd cent. CE - 6th cent. CE)
| 107a. אמר רבא הילכתא טעם מקדש וטעם מבדיל ומי שלא קידש בערב שבת מקדש והולך כל היום כולו עד מוצאי שבת מי שלא הבדיל במוצאי שבת מבדיל והולך כל השבת כולו,אמימר פתח לה להא שמעתא דרבא בהאי לישנא אמר רבא הילכתא טעם מקדש טעם מבדיל מי שלא קידש בע"ש מקדש והולך כל היום כולו מי שלא הבדיל במוצ"ש מבדיל והולך כל היום כולו,אמרי ליה מר ינוקא ומר קשישא בריה דרב חסדא לרב אשי זימנא חדא איקלע אמימר לאתרין ולא הוה לן חמרא אייתינא ליה שיכרא ולא אבדיל ובת טוות למחר טרחנא ואייתינא ליה חמרא ואבדיל וטעים מידי לשנה תו איקלע לאתרין לא הוה לן חמרא אייתינא שיכרא אמר אי הכי חמר מדינה הוא אבדיל וטעים מידי,שמע מינה תלת ש"מ המבדיל בתפלה צריך שיבדיל על הכוס ושמע מינה אסור לו לאדם שיאכל קודם שיבדיל ושמע מינה מי שלא הבדיל במוצ"ש מבדיל והולך כל השבת כולו,בעא מיניה רב הונא מרב חסדא מהו לקדושי אשיכרא אמר השתא ומה פירזומא ותאיני ואסני דבעאי מיניה מרב ורב מר' חייא ורבי חייא מרבי ולא פשט ליה שיכרא מיבעיא,סבור מינה קדושי הוא דלא מקדשינן עילויה אבל אבדולי מבדלינן אמר להו רב חסדא הכי אמר רב כשם שאין מקדשין עליו כך אין מבדילין עליו איתמר נמי אמר רב תחליפא בר אבימי אמר שמואל כשם שאין מקדשין עליו כך אין מבדילין עליו,לוי שדר ליה לר' שיכרא בר תליסר מגני טעמיה הוה בסים טובא אמר כגון זה ראוי לקדש עליו ולומר עליו כל שירות ותושבחות שבעולם בליליא צעריה אמר מיסרן ומפייס,אמר רב יוסף אדור ברבים דלא אישתי שיכרא אמר רבא אישתי מי זוריון ולא אישתי שיכרא,ואמר רבא תיהוי שקיותיה שיכרא מאן דמקדש אשיכרא רב אשכחיה רב הונא דקדיש אשיכרא אמר ליה שרי אבא למיקני איסתירי משיכרא,ת"ר אין מקדשין אלא על היין ואין מברכין אלא על היין אטו אשיכרא ואמיא מי לא מברכין עליהו שהכל נהיה בדברו אמר אביי הכי קאמר אין אומרים הבא כוס של ברכה לברך אלא על היין ת"ר אין מקדשין על השכר משום ר' אלעזר בר רבי שמעון אמרו מקדשין,מטעימת יין כל שהוא ר' יוסי בר יהודה אומר מלא לוגמא אמר רב הונא אמר רב וכן תני רב גידל דמן נרש המקדש וטעם מלא לוגמא יצא ואם לאו לא יצא,אמר רב נחמן בר יצחק אנא תנינא לה לא גידול בר מנשיא ולא גידול בר מניומי אלא גידול סתמא למאי נפקא מינה למירמא דידי' אדידיה:,סמוך למנחה: איבעיא להו סמוך למנחה גדולה תנן או דילמא סמוך למנחה קטנה תנן,סמוך למנחה גדולה תנן ומשום פסח דילמא אתי למימשך | 107a. bRava said:The ihalakha /iis that one who btastedfood before ikiddushmay brecite ikiddush /i; andone who btastedfood before ihavdalamay brecite ihavdala /i; and one who did not recite ikiddushon Shabbat eve,at night, may brecite ikiddushany timeduring bthe entire day until the conclusion of Shabbat.Likewise, bone who did not recite ihavdalaat the conclusion of Shabbatmay brecite ihavdalaany timeduring bthe entire week,i.e., during the first three days of the week, the time period called: After Shabbat., bAmeimar began this teaching of Rava in thisemended bformulation: Rava said:The ihalakha /iis that one who btastedfood before ikiddushmay brecite ikiddush /i;and one who btastedfood before ihavdalamay brecite ihavdala /i;and bone who did not recite ikiddushon Shabbat eve,at night, may brecite ikiddushany timeduring bthe entire day. One who did not recite ihavdalaat the conclusion of Shabbatmay brecite ihavdalaany timeduring bthe entire dayof Sunday, but no later.,The Gemara relates that bthe Mar Yanuka,the younger Mar, band Mar Kashisha,the elder Mar, both bsons of Rav Ḥisda, said to Rav Ashi: Once Ameimar happened tocome to bour place and we did not have winefor ihavdala /i. bWe brought him beer and he did not recite ihavdala /i, and he passed the night fasting,as it is prohibited to eat before ihavdala /i. bThe next day we exerted ourselves and brought him wine, and he recited ihavdalaand tasted somefood. bThe next year he again happenedto come bto our place.Once again bwe did not have wineand bwe broughthim bbeer. He said: If so,if it is so difficult to obtain wine in your place, beer bis the wine of the province. He recited ihavdala /iover the beer band tasted somefood.,The Gemara notes that one may blearn fromAmeimar’s conduct bthree ihalakhot /i: bLearn from itthat bone who recites ihavdalain the prayerservice bmust recite ihavdala /iagain bover a cup,as Ameimar had presumably recited the paragraph of ihavdalain his iAmidaprayer. bAnd learn from itthat bit is prohibited for a person to eat before he recites ihavdala /i. And learn from itthat bone who did not recite ihavdalaat the conclusion of Shabbatmay brecite ihavdalaanytimeduring bthe entire week,i.e., during the first three days of the week.,In the above story, Ameimar refused to recite ihavdalaover beer. The Gemara addresses this issue at greater length. bRav Huna raised a dilemma before Rav Ḥisda: What isthe ihalakhawith regard to whether it is permitted bto recite ikiddushover date beer? He said: Now, ifwith regard to bbarley beer, fig beer, andbeer produced from bberries, I raised a dilemma before Ravas to whether or not they may be used for ikiddush /i, band Ravhad previously raised this dilemma bbefore Rabbi Ḥiyya, and Rabbi Ḥiyyahad inquired bof RabbiYehuda HaNasi, band he did not resolve it for him,as he could not find a source that clearly permits it, bis it necessary to say that date beer,which is inferior to those other types of beer, may not be used for ikiddush /i?,Those who heard this response bunderstood from itthat bit is ikiddushthat onemay bnot recite over it, but onemay brecite ihavdala /iover date beer. bRav Ḥisda said to themthat bRav said as follows: Just as onemay bnot recite ikiddushoverdate beer, bso onemay bnot recite ihavdalaover it. It was also statedthat bRav Taḥalifa bar Avimi saidthat bShmuel said: Just as onemay bnot recite ikiddushoverdate beer, bso onemay bnot recite ihavdalaover it. /b,The Gemara relates that bLevi sent RabbiYehuda HaNasi ba beer of thirteen soakings,i.e., thirteen batches of dates had been soaked in water until it had thoroughly absorbed the taste of the dates. This was considered a high-quality beer. Rabbi Yehuda HaNasi btasted itand bit was especially pleasant. He said:A beer blike this is fit to recite ikiddushover and to say upon it all the songs and praises in the world,as it is as good as wine. bAt night, itdisrupted his digestion and bcaused him pain. He said: It painson the one hand band sootheson the other.,With regard to the discomfort caused by beer, the Gemara cites related statements of iamora’im /i. bRav Yosef said: I will take a vow in public,which cannot be nullified, bthat I will not drink beerdue to its negative effects, despite the fact that beer was a popular beverage in Babylonia. bRava said: I wouldrather bdrink waterused for bsoakingflax, band I will not drink beer. /b, bAnd Rava said: One who recites ikiddushover beer, hisregular bdrink should be beer.In other words, the fitting punishment for one who recites ikiddushover beer, the poor man’s drink in Babylonia, is for him to become poor himself and have to drink beer on a regular basis. The Gemara relates that bRavwas bfoundby bRav Huna reciting ikiddushover beer. He said to him: Abba,Rav’s first name, bhas started to acquire coins with beer.As Rav recently began selling beer, it has become his favorite beverage, to the extent that he uses it for ikiddush /i., bThe Sages taught: Onemay brecite ikiddushonly over wine, and onemay brecite blessings only over wine.The Gemara expresses surprise: bIs that to say that one does not say the blessing: By Whose word all things [ ishehakol /i] came to be, over beer and water? Abaye said: This iswhat the ibaraita bis saying: One only says: Bring a cup of blessing to recite the blessingof Grace after Meals, bover wine. The Rabbis taughtin a ibaraita /i: bOnemay bnot recite ikiddushover beer. In the name of Rabbi Elazar, son of Rabbi Shimon, they saidthat bonemay brecite ikiddush /iover beer.,With regard to the ihalakhathat one who recites ikiddushmust drink from the cup, the Gemara states that one fulfills the mitzva of ikiddush bby tasting any amount of wine. Rabbi Yosei, son of Yehuda, saysthat one must drink at least ba cheekful. Rav Huna saidthat bRav said, and Rav Giddel fromthe city of bNeresh likewise teaches: One who recites ikiddushand tastes a cheekful has fulfilledhis obligation, band if not,he bhas not fulfilledhis obligation., bRav Naḥman bar Yitzḥak said: I teach this ibaraitain a precise manner, and I do bnotmention bGiddul bar Menashya, nor Giddul bar Minyumei, but ratherthe bplainname bGiddul,without any identifying moniker. The Gemara asks: bWhat isthe bpractical differencein Rav Giddel’s name? The Gemara answers: bTo raise a contradictionbetween one of bhisrulings and another one of bhisrulings. Since it is not clear exactly which Sage issued this ruling, it is impossible to prove that he reversed or contradicted his opinion in a later statement.,The Gemara returns to the mishna, which stated that it is prohibited to eat badjacent to iminḥatimeon Passover eve. bA dilemma was raised beforethe Sages in the study hall: Did bwe learnin the mishna that it is prohibited to eat badjacent tothe time of the bgreater iminḥa[ iminḥa gedola /i],which is half an hour after midday, bor perhaps we learnedin the mishna that it is prohibited to eat badjacent tothe time of the blesser iminḥa[ iminḥa ketana /i],two and a half hours before sunset?,The Gemara elaborates: Did bwe learnin the mishna that it is prohibited to eat badjacent tothe time of bthe greater iminḥa /i,and this is bbecause of the Paschal lamb, lest one come to be drawn afterthe meal and spend a long time eating, as was typical for large meals |
|
