Yerushalmi Pesachim 3:2 ירושלמי פסחים ג׳:ב׳

MISHNAH: Dough in crannies of the baking trough: if there is the volume of an olive at one place one is obligated to eliminate; less than this becomes insignificant. Similarly in matters of impurity, if he is bothered by it it separates; if he desires its existence it is like the baking trough⁴¹Since for cleansing from impurity the verse requires that one immerse “all his flesh” in water, any dirt on the skin prevents the water to touch the skin and invalidates the immersion. The Mishnah restricts that to unwanted dirt; wanted adhesions separate only in the volume of an olive. Dry dough which acts as glue becomes part of the trough.. Deaf dough⁴²As explained in the Halakhah, dough refrigerated immediately after kneading. is forbidden if a similar kind became sour.

HALAKHAH: The colleagues in the name of Rebbi Joḥanan, Rebbi Simon in the name of Rebbi Joshua ben Levi: If it could be scraped off together⁴³“At one place” mentioned in the Mishnah does not mean that the leavened matter must be in one lump, only that the dough somehow must be connected (Babli 45b). If it is moist, it can be scraped off and remain connected; it dry, it will break when being scraped off. Nevertheless, since it was connected before being scraped off, the rule of the Mishnah applies.. So far moist; dry? Since if it were moist it could be scraped together, even if dry the same applies.

Rebbi Jeremiah in the name of Rebbi Zeˋira: Two volumes of half an olive in one house, the house does not combine them; in one vessel, the vessel does combine them. But did we not state, “less than this becomes insignificant”? One if plucked, one if connected⁴⁴The Mishnah states that leavened matter less than the volume of an olive is insignificant; R. Zeˋira states that several insignificant pieces in one vessel combine to be significant. Since the Amora R. Zeˋira cannot disagree with the Mishnah, how can his statement be interpreted? The Mishnah deals with specks of חָמֵץ material embedded in the walls of the vessel; they are permanently separate. R. Zeˋira speaks of movable specks; they combine since they can be assembled at one place (Babli 45b in the name of Ulla.). If he reduced it, did it become insignificant, or since it was to be eliminated it has to be completely eliminated? How much? They wanted to say, up to most of the trough. How is this? If he reduced most of the trough, the remainder becomes insignificant, or since it was to be eliminated it has to be completely eliminated⁴⁵If the walls of the trough were covered with a thin film of חָמֵץ, is it enough to clean the walls so that the remainder be less than the volume of an olive or must it be thoroughly cleaned? No answer is given; since the obligation of elimination is biblical, the automatic answer is that it must be thoroughly cleaned.? (There, Rebbi Jeremiah said in the name of Rebbi Zeˋira: Two volumes of half an olive in one house, the house does not combine them; in one vessel, the vessel does combine them; and here he says so?⁴⁶The text in parentheses does not belong here, it is from Halakhah 3, Note 87.).

“If he is bothered by it it separates” for immersion; so if he is not bothered it does not separate for immersion⁴¹Since for cleansing from impurity the verse requires that one immerse “all his flesh” in water, any dirt on the skin prevents the water to touch the skin and invalidates the immersion. The Mishnah restricts that to unwanted dirt; wanted adhesions separate only in the volume of an olive. Dry dough which acts as glue becomes part of the trough.. The same is true for immersion and for sprinkling⁴⁷For the ritual of cleansing from the impurity of the dead, sprinkling with water containing ashes of the Red Cow (Num. 19). If the water only is sprinkled on dirt which would invalidate immersion, the implement is purified.. It⁴⁸The dough in the volume of an olive sticking to the trough, as described in the Mishnah. is not a connection for impurity, from the following: “if he desires its existence it is like the baking trough,” otherwise it is not really⁴⁹S. Liebermann points to Yoma 6:4 (Note 83), where גּוּפוֹ “its body” is used as opposite of מַמָּשׁ “really it”. like the trough. Rebbi Simeon ben Laqish said, so did Rebbi formulate: Dirt under the chair⁵⁰Used as glue. is connection for impurity, but no connection for sprinkling⁵¹The two statements are not quite parallel. Immersion requires that the object to be purified be completely immersed; “connection” then means that if the glue is wetted, the wood below also is purified. In sprinkling, only drops are used; if a drop falls on the glue, the object is not purified.. Rebbi Simeon ben Laqish in the name of Rebbi Simeon bar Cahana: An atrophied limb, an atrophied nail⁵²Inoperative but still connected to the body., the ballast of a pumpkin and its hollow⁵³A hollowed-out pumpkin used as a bottle. Since it is lighter than water, it cannot be immersed and filled with water without a ballast, usually a stone. While it is not part of the pumpkin, it is an intrinsic part of the bottle, as much as its hollow. All these are included in “connection for impurity, but no connection for sprinkling.”. Rebbi Yose ben Rebbi Abun said, also down which he plucked⁵⁴Downy facial hair. If a woman insists on removing it it acquires the status of unwanted dirt described in the Mishnah, being an obstacle to immersion and no receptor of sprinkling drops. is connection for impurity but no connection for sprinkling. What is the difference between impurity and sprinkling? Rebbi La said, about sprinkling it is written, he shall sprinkle on the tent and on all vessels⁵⁵Num. 19:18.. But here, for you⁵⁶Many occurrences in the rules of impurity in Lev. 11: Babli Ḥulin 118a, a discussion of people having different needs at different times in Šabbat 48b., all you have use for.

There, they are saying, tracta⁵⁷Latin tractum, tracta, Greek τρακτόν, τό “long piece of dough drawn out in making pastry”. Mentioned in Apicius (De re coquinaria, Ed. M. E. Milham, Leipzig 1969 Bk. IV iii) as used in serving fish, Bk. VII using “three small tracta balls” for pultes tractogalatae., Rebbi Isaac instructed that one may make one; two or three are forbidden unless one cleans his hands with water⁵⁸Since preparation of tracta takes time, one may bake these for Passover use only if one thoroughly cleanses his hands between any two of these, to avoid fermentation of the dough on the pastry cook’s hands.. It was stated: Bireh boxes⁵⁹Greek κιβωτός “box, chest” (in LXX used to translate תֵּיבָה). Obviously not the boxes have to be eliminated but their contents have to be cleaned out. It seems that the boxes made in Bireh were used to store pastry. (S. Liebermann). have to be eliminated. Rebbi Yasa instructed that the surroundings of baking troughs⁶⁰Liebermann reads προλήνια, places surrounding the ληνός, “kneading trough.” Not only the implement where one makes dough has to be cleaned, but also its surroundings. have to be eliminated.

Rebbi Abbahu in the name of Rebbi Joḥanan: Cooled dough⁴²As explained in the Halakhah, dough refrigerated immediately after kneading.. If there was not other dough like it, how long⁶¹How long is it permitted to keep cooled dough in preparation for Passover, without risk of fermentation.? Rebbi Jacon bar Aḥa, Rebbi Ulla of Caesarea: Up to four mil’s walk⁶²Slightly more than one standard hour..