Pesachim 107b — the Talmud in English

Is it

“we taught: close to the large afternoon prayer”

, because the reason they prohibited eating on the eve of Passover is

“because of”

the

Passover offering,

out of concern

“lest he be drawn along”

in the meal,

“and come to refrain from performing”

the

Passover offering

, and therefore the prohibition is already from the sixth hour? Or perhaps

“we taught: close to the small afternoon prayer”

, for by then the Passover offering has already been slaughtered [whose slaughtering time is at eight and a half], and if he eats at the end of the ninth hour, there is no concern here that he will refrain from offering the Passover offering. Rather, the concern is

because of matza,

“lest”

by eating now he

come to eat the matza

in the evening

“with coarse eating?”

Come and hear

from that which was taught in a beraita:

“Even King Agrippa, who was”

accustomed

to eat in the ninth hour

, at the beginning of the ninth hour—

“on that day he may not eat until it becomes dark!”

If you say that we taught: close to the small afternoon prayer, this is Agrippa’s distinction

. Although he had still not eaten that day, and even in the ninth hour the time of the prohibition had still not arrived, for it is forbidden to eat only from the end of the ninth hour, nevertheless he should not begin eating in the ninth hour, because the meal will continue into the time of the prohibition. Rather, he should fast and not eat at all.

But if you say that we taught: close to the large afternoon prayer, what

distinction is there for Agrippa

that he should not eat at the beginning of the ninth hour?

And after all,

the prohibition already took effect upon it from the outset

, from six hours onward. And because he had not eaten until now, shall we permit him to eat during the time of the prohibition?

And we challenge the proof:

Rather

, what will you say, that

we taught: close to the small afternoon prayer

?

In the end, it will still be difficult for you:

what is Agrippa’s distinction?

And

the time of the prohibition will reach

him

in the midst of his meal

, and certainly he may not begin even before the prohibition.

And even according to Rabbi Yose, who held above [100a] that one who begins with permission need not stop, here he will agree that he may not begin. For from the outset he begins with this intention, in order to continue during the time of the prohibition, and it is considered as though he begins with a prohibition.

And we answer: this is Agrippa’s distinction:

It might have entered your mind to say that nine hours for Agrippa are like four hours

for us

. Since he is accustomed to eat in the ninth hour, he will also eat matza with appetite in the evening, just as our eating in the fourth hour does not prevent us from eating matza with appetite in the evening. Therefore it should be permitted for him to begin before the time of the prohibition, even though his eating will continue during the time of the prohibition.

This teaches us

that it is forbidden for him to eat.

Rabbi Yose said: But he may dip with kinds of

relishes

. It is permitted to eat from the afternoon prayer onward fruits and meat without bread [and the expression “he may dip” is because all their eating was by dipping the food in vinegar or salt water, and the like].

Rabbi Yitzhak dipped with vegetables

. He would eat vegetables from the afternoon prayer onward, because they do not satiate.

It was taught likewise

that it is permitted to eat things that do not satiate:

“The attendant may dip with intestines”

, even from the afternoon prayer onward he may eat intestines as he is accustomed to eat them all year. Since he is occupied with them, it is distress for him if he does not eat from them, and also because they do not satiate,

“and he places them before the guests.”

And although there is no proof for the matter

that one who occupies himself with a matter and does not benefit from it is distressed,

there is a remembrance for the matter!

As it is stated: “Plow for yourselves a plowing

[вспашите]

plow] and do not sow among thorns.”

That is to say: when you labor, labor at a matter from which you can benefit.

Rava would drink wine throughout the entire eve of Passover

, the entire day of the eve of Passover. And he did this

so that it would draw his heart

, for wine draws the heart toward eating,

so that he would eat more matza in the evening

, that he would eat much matza in the evening.

Rava said: From where do I say that wine draws?