פסחים ג׳Pesachim 3

Mishnah 1א׳

אֵלּוּ עוֹבְרִין בְּפֶסַח, כֻּתָּח הַבַּבְלִי, וְשֵׁכָר הַמָּדִי, וְחֹמֶץ הָאֲדוֹמִי, וְזֵתוֹם הַמִּצְרִי, וְזוֹמָן שֶׁל צַבָּעִים, וַעֲמִילָן שֶׁל טַבָּחִים, וְקוֹלָן שֶׁל סוֹפְרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף תַּכְשִׁיטֵי נָשִׁים. זֶה הַכְּלָל, כָּל שֶׁהוּא מִמִּין דָּגָן, הֲרֵי זֶה עוֹבֵר בְּפֶסַח. הֲרֵי אֵלּוּ בְאַזְהָרָה, וְאֵין בָּהֶן מִשּׁוּם כָּרֵת:

These are to be removed ["from the world"] on Pesach [For even though one does not transgress bal yeraeh because of them, the rabbis ordained that they be removed. As stated below (3:5): "Siur (partially fermented dough) must be burned, even though one who eats it is not liable."], kutach habavli [made from mouldy bread and milk, in which they would dip food], shechar hamadi [beer that they would make in Madai from wheat or barley soaked in water ], chometz ha'adomi [ vinegar made in Edom, from barley placed in wine and left there until it fermented], zitom hamitzri [one-third barley, one-third wild saffron, one-third salt, made for healing purposes. Up to this point (there have been enumerated) varieties of chametz which are fit for eating in ta'aroveth (admixture). From this point on, hardened chametz in itself ], the zoma of dyers [water into which bran-flour is placed and which the dyers use in their work], the amil of cooks [a loaf made from the flour of grain less than one-third matured, used for covering pots to absorb vapors], and the kolan of scribes [mill-ground kneaded with water and used by scribes for gluing their papers]. R. Eliezer says: Also the adornments of women (tachshitei nashim). [R. Eliezer is hereby adding (to the categories). For the first tanna enumerates only absolute grain chametz in admixture or hardened chametz in itself. And R. Eliezer adds even tachshitei nashim, which is hardened chametz in admixture with other ingredients. The gemara asks: "Tachshitei nashim"? (i.e., What do adornments have to do with chametz? And it answers:) "Say, rather: 'tifulei nashim,'" the meal that women apply (tofloth) to their skin with other herbs to remove hair or to whiten and smooth the skin. The halachah is not in accordance with R. Eliezer.] This is the rule: Whatever is of a variety of grain must be removed on Pesach, [if it is one of the five varieties mixed with water. For if there is no water, but only fruit juice, the ruling is that fruit juice dos not produce chametz.], they are subsumed in the exhortation [i.e., if one eats them he transgresses a negative commandment], and they are not subject to kareth. [For only complete chametz is subject to kareth and not an admixture. But he receives stripes if he eats an olive-size of chametz in an admixture in the amount of time it takes to eat a p'ras (half a loaf) and if he does not, he does not receive stripes by Torah law. However, a prohibition does obtain, any amount of an admixture of chametz on Pesach being forbidden.]

Mishnah 2ב׳

בָּצֵק שֶׁבְּסִדְקֵי עֲרֵבָה, אִם יֵשׁ כַּזַּיִת בְּמָקוֹם אֶחָד, חַיָּב לְבַעֵר. וְאִם לֹא, בָּטֵל בְּמִעוּטוֹ. וְכֵן לְעִנְיַן הַטֻּמְאָה, אִם מַקְפִּיד עָלָיו, חוֹצֵץ. וְאִם רוֹצֶה בְקִיּוּמוֹ, הֲרֵי הוּא כָעֲרֵבָה. בָּצֵק הַחֵרֵשׁ, אִם יֵשׁ כַּיּוֹצֵא בוֹ שֶׁהֶחֱמִיץ, הֲרֵי זֶה אָסוּר:

Dough in the cracks of an areivah (a kneading trough) [used to reinforce fragments and splits] — If there is an olive-size (of dough) in one spot, he must remove it. If not, it is neutralized by its smallness. [And if it is not used for reinforcement, even less than an olive-size must be removed, for he does not void it there (to the areivah), and he might decide to take it from there.] The same applies to uncleanliness (tumah). [If a sheretz touched this dough on Pesach ("whose prohibition gives it significance") — if there is an olive-size of dough, it acts as a partition against tumah (i.e., against tumah being imparted to the areivah). It is not considered as (part of) the areivah, and tumah is not transferred to it. With less than an olive-size — if he is not concerned about it, it is voided to the areivah; it is considered as if the sheretz had touched the areivah itself, and it becomes tamei.] If he is concerned about it (i.e., about its being there), it is a partition; and if he wants it there, it is like the areivah. [This is what is meant: And on the other days of the year, "when its prohibition does not give it significance," it depends not upon the size (of the dough), whether or not it is an olive-size, but upon his concern. If he is concerned about its being there and will eventually remove it from there, it is a partition against the (transference of the) tumah, whether or not it is an olive-size, and it does not confer tumah upon the areivah. And if he is not concerned about it and wishes it to remain there, even if it contains several olive-sizes, it is like part of the areivah, and when the sheretz touches the dough, it is as if it touches the areivah itself.] Batzek hacheresh ("deaf-mute" dough) [which when struck with the hand does not emit a sound, like a deaf-mute, who is called and does not answer. Another interpretation: "Batzek hacheress" ("shard dough") [which is as hard as a shard, so that it cannot be determined whether or not it has become chametz] — If there is aught like it which has become chametz, [i.e., if there is other dough which was kneaded at the same time as it was, and which has become chametz], it is forbidden, [and if there is not aught like it, then the standard (for its becoming chametz) is the amount of time it takes one to walk a mil at a normal pace, about two-fifths of an hour.]