פסחים דף נ

כאיסורו: מה איסורו בכזית, אף חזרתו בכזית.

is analogous to its prohibition. Just as its prohibition is only when it is the size of an olive-bulk, so too, the requirement to return it is only when it is the size of an olive-bulk.

תניא, רבי נתן אומר: זה וזה כשתי ביצים, ולא הודו לו חכמים.

Another opinion on this issue was taught in a baraita. Rabbi Natan says: The minimum measure for both this and that, leaven and sacrificial meat, is two egg-bulks of prohibited material, but the Rabbis did not agree with him.

״והיה ביום ההוא לא יהיה אור יקרות וקפאון״. מאי ״יקרות וקפאון״?

Incidental to the discussion of leaving Jerusalem and its surrounding area, the Gemara cites expositions of a prophetic passage, including a statement that God will eventually expand the boundaries of Jerusalem. The verse states: “And it shall come to pass on that day that there shall not be light, but heavy clouds [yekarot] and thickness [vekippaon]” (Zechariah 14:6). The Gemara asks: What is the meaning of the expression “yekarot vekippaon”?

אמר רבי אלעזר: זה אור שיקר בעולם הזה, וקפוי לעולם הבא.

Rabbi Elazar said: This is the light currently provided by the sun, which is significant [yakar] in this world and insignificant [kafuy] in the World-to-Come, when the moon will shine as brightly as the sun does now and the sun will be seven times brighter than it is currently.

רבי יוחנן אמר: אלו נגעים ואהלות, שיקרין הן בעולם הזה, וקפויין הן לעולם הבא.

Rabbi Yoḥanan said: This expression refers to the tractates of Nega’im and Oholot, which are weighty [yekarim] owing to their difficulty in this world, as they are among the most complex subjects, but will be easy [kefuyin] in the World-to-Come, when people will be much wiser.

ורבי יהושע בן לוי אמר: אלו בני אדם שיקרין הן בעולם הזה, וקפויין הן לעולם הבא. כי הא דרב יוסף בריה דרבי יהושע

And Rabbi Yehoshua ben Levi said: These are people who are considered important [yekarim] in this world and unimportant [kefuyim] in the World-to-Come. This is like the incident involving Rav Yosef, son of Rabbi Yehoshua ben Levi, who became ill and was about to expire. When he returned to good health, his father said to him: What did you see when you were about to die? He said to him: I saw an inverted world. Those above, i.e., those who are considered important in this world, were below, insignificant, while those below, i.e., those who are insignificant in this world, were above. He said to him: My son, you have seen a clear world. The world you have seen is the true world, as in that world people’s standings befit them. Rabbi Yehoshua ben Levi asked: And where are we, the Torah scholars, there? Rav Yosef responded: Just as we are regarded here, so are we regarded there.

בן לוי חלש ואיתנגיד, כי הדר, אמר ליה אבוה: מאי חזית? אמר ליה: עולם הפוך ראיתי, עליונים למטה, ותחתונים למעלה. אמר לו: בני, עולם ברור ראית.

ואנן היכי התם? כי היכי דאיתו אנן הכא, הכי איתינן התם.

ושמעתי שהיו אומרים: אשרי מי שבא לכאן ותלמודו בידו. ושמעתי שהיו אומרים: הרוגי מלכות אין אדם יכול לעמוד במחיצתן.

Rav Yosef added: And I heard that they were saying in that world: Praiseworthy is the one who arrives here with his studies in hand. And I also heard that they were saying: Those executed by the government enjoy such an exalted status that no one can stand in their enclosure.

(ומאן) נינהו? אילימא רבי עקיבא וחביריו — משום הרוגי מלכות ותו לא?! אלא: הרוגי לוד.

The Gemara asks: And who are these martyrs that Rav Yosef was referring to? If you say that he was referring to Rabbi Akiva and his colleagues, who were martyred, this cannot be: Is their elevated status due only to the fact that they were martyred by the Roman government and nothing more? These men were exceptional in their piety and sanctity during their lives as well. Rather, it is referring to the martyrs of Lod, Pappos and Luliyanos, who gave themselves up to be martyred for the sake of the Jewish people. They falsely admitted to killing the king’s daughter in order to prevent a harsh decree from being issued against the entire community. Although they were not known for exceptional piety before that event, they are considered to be extremely holy due to their martyrdom.

״ביום ההוא יהיה על מצלות הסוס קדש לה׳״. מאי ״מצלות הסוס״?

The Gemara continues to expound the section of the book of Zechariah cited above. The verse states: “On that day there shall be upon the bells of the horses [metzillot hasus]: Holy unto the Lord” (Zechariah 14:20). The Gemara asks: What is the meaning of the expression metzillot hasus?

אמר רבי יהושע בן לוי: עתיד הקדוש ברוך הוא להוסיף על ירושלים עד שהסוס רץ ומציל.

Rabbi Yehoshua ben Levi said: In the future the Holy One, Blessed be He, will extend Jerusalem by as much as the distance that a horse can run the entire time it casts a shadow [metzeil]. Jerusalem will be so large that a horse running from one side of the city in the morning will not arrive at the other end of the city until midday, when its shadow will have disappeared.

רבי אלעזר אמר: כל מצילות שתולין לסוס בין עיניו — יהיה קדש לה׳.

Rabbi Elazar said: All decorative bells [metzillot] that one hangs between the eyes of a horse will be sanctified to God, i.e., they will be consecrated for the Temple treasury.

ורבי יוחנן אמר: כל ביזה שבוזזין ישראל עד שעה שהסוס רץ ומציל — יהיה קדש לה׳.

And Rabbi Yoḥanan said: All spoils that the Jewish people will take from gentiles who wage war against them, up to the time a horse runs and casts a shadow [metzeil], i.e., half a day, will be sanctified for God.

בשלמא למאן דאמר כל ביזה שבזזו ישראל, היינו דכתיב: ״והיה הסירות בבית ה׳ כמזרקים לפני המזבח״. אלא למאן דאמר בהנך תרתי, מאי ״והיה הסירות בבית ה׳״?

The Gemara asks: Granted, according to the one who said that this expression refers to all spoils that the Jewish people will take, this is as it is written in the continuation of the verse, which mentions additional treasure donated to the Temple: “And the pots in the Lord’s house shall be like the basins before the altar.” However, according to the ones who said these other two explanations, what is the meaning of: “And the pots in the Lord’s house”? The Gemara explains that according to these opinions the verse is saying something else: It is prophesying that in the future the Jewish people will become wealthy and bring donations to the Temple.

מילתא אחריתי קאמר, דמתעתרי ישראל ומתנדבי ומייתי.

בשלמא למאן דאמר ביזה, היינו דכתיב: ״ולא יהיה כנעני עוד בבית ה׳ צבאות״. אלא למאן דאמר הנך תרתי, מאי ״ולא יהיה כנעני״? אמר רבי ירמיה: אין כאן עני.

The Gemara goes on to ask: Granted, according to the one who said that this expression refers to spoils, this is as it is written in the next verse: “And on that day there shall no longer be a merchant [kena’ani] in the house of the Lord of hosts” (Zechariah 14:21), as he will no longer be needed. However, according to the ones who said these other two explanations, what is the meaning of the expression: “There shall no longer be a merchant”? Rabbi Yirmeya said: The word kena’ani is in fact a contraction of the phrase: There is no poor person here [ein kan ani]. In other words, there will no longer be poor people, and therefore the Jews themselves will be able to donate whatever is needed in the Temple (Maharsha).

וכנעני מנלן דאיקרי תגר? דכתיב: ״וירא שם יהודה בת איש כנעני״. מאי ״כנעני״? אילימא כנעני ממש, אפשר בא אברהם והזהיר את יצחק, בא יצחק והזהיר את יעקב,

And from where do we derive that a merchant can be called a kena’ani? As it is written: “And Judah saw there the daughter of a certain kena’ani…and he took her, and went in unto her” (Genesis 38:2). What is the meaning of the word kena’ani in this context? If you say it refers to an actual Canaanite, is it possible that Abraham warned Isaac not to marry a Canaanite woman, and Isaac warned Jacob to the same effect, and nonetheless Judah went and married a Canaanite woman? Rather, Rabbi Shimon ben Lakish said: She was the daughter of a merchant, as it is written: “As for the merchant [kena’an], the balances of deceit are in his hand. He loves to oppress” (Hosea 12:8). And if you wish, say instead that this meaning of the word can be understood from the following verse, which describes Tyre: “Whose traders are princes, whose merchants [kinaneha] are the honorable of the earth” (Isaiah 23:8).

ויהודה אזיל ונסיב?! אלא אמר רבי שמעון בן לקיש: בת גברא תגרא, דכתיב: ״כנען בידו מאזני מרמה״. ואיבעית אימא מהכא: ״אשר סוחריה שרים כנעניה נכבדי ארץ״.

״והיה ה׳ למלך על כל הארץ ביום ההוא יהיה ה׳ אחד ושמו אחד״. אטו האידנא לאו אחד הוא?

The Gemara cites another verse from the prophecy at the end of the book of Zechariah: “And the Lord shall be King over all the earth, on that day shall the Lord be one and His name one” (Zechariah 14:9). The Gemara asks: Is that to say that now He is not one?

אמר רבי אחא בר חנינא: לא כעולם הזה העולם הבא. העולם הזה, על בשורות טובות אומר: ״ברוך הטוב והמטיב״, ועל בשורות רעות אומר: ״ברוך דיין האמת״. לעולם הבא,

Rabbi Aḥa bar Ḥanina said: The World-to-Come is not like this world. In this world, upon good tidings one recites: Blessed…Who is good and does good, and over bad tidings one recites: Blessed…the true Judge. In the World-to-Come one will always recite: Blessed…Who is good and does good. There will be only one mode of blessing God for tidings.

כולו ״הטוב והמטיב״.

״ושמו אחד״. מאי ״אחד״? אטו האידנא לאו שמו אחד הוא?

The verse states: “On that day shall the Lord be one and His name one.” The Gemara asks: What is the meaning of the word one in this context? Is that to say that now His name is not one?

אמר רב נחמן בר יצחק: לא כעולם הזה העולם הבא. העולם הזה, נכתב ביוד הי ונקרא באלף דלת. אבל לעולם הבא כולו אחד,

Rav Naḥman bar Yitzḥak said: The World-to-Come is not like this world. In this world, God’s name that is written with the letters yod and heh is read as Adonai, which begins with the letters alef and dalet. God’s name is not pronounced in the same way as it is written. However, in the World-to-Come it will all be one, as God’s name will be both read with the letters yod and heh and written with the letters yod and heh.

נקרא ביוד הי ונכתב ביוד הי.

סבר רבא למדרשה בפירקא, אמר ליה ההוא סבא: ״לעלם״ כתיב.

Rava thought to expound upon the correct punctuation and enunciation of the name of God during his public lecture before one of the Festivals. A certain old man said to him: The word forever is written in the verse: “This is My name forever [le’olam]” (Exodus 3:15) without the letter vav, such that it can be read le’alem, to conceal, meaning that the name should be concealed.

רבי אבינא רמי: כתיב ״זה שמי לעלם״ — ״וזה זכרי לדור דור״. אמר הקדוש ברוך הוא: לא כשאני נכתב, אני נקרא. נכתב אני ביוד הא,

Rabbi Avina raised a contradiction: It is written in the verse: “This is My name forever,” implying a requirement to conceal the name of God, and in the very next phrase it states: “And this is My memorial unto all generations” (Exodus 3:15), which indicates that the name of God is to be publicized and remembered by all. Rather, the Holy One, Blessed be He, said: I, i.e., My name, is not read as I am written. I am written with the letters yod and heh, and I am read with the letters alef and dalet.

ונקרא אני באלף דלת.

הדרן עלך אלו עוברין

מתני׳ מקום שנהגו לעשות מלאכה בערבי פסחים עד חצות — עושין. מקום שנהגו שלא לעשות — אין עושין. ההולך ממקום שעושין למקום שאין עושין,

MISHNA: In a place where the people were accustomed to perform labor on Passover eve until midday, one may do so on that day. In a place where the people were accustomed not to perform labor, one may not do so. The performance of labor on the eve of Passover is not prohibited by Torah law, but is dependent on local custom. If one travels from a place where people perform labor on Passover eve to a place where people do not perform labor, or from a place where people do not perform labor on Passover eve to a place where people perform labor, the Sages impose upon him the stringencies of both the place from which he left and the stringencies of the place to which he went. In both cases, he may not perform labor.

או ממקום שאין עושין למקום שעושין — נותנין עליו חומרי מקום שיצא משם וחומרי מקום שהלך לשם.

ואל ישנה אדם מפני המחלוקת. כיוצא בו: המוליך פירות שביעית ממקום שכלו למקום שלא כלו, או ממקום שלא כלו למקום שכלו — חייב לבער. רבי יהודה אומר:

The Sages stated a principle: And a person may not deviate from the local custom, due to potential dispute. Similarly, one who transports Sabbatical Year produce from a place where a crop has ceased in the fields to a place where it has not yet ceased or from a place where it has not yet ceased to a place where it has already ceased is obligated to remove the produce from his possession, in accordance with the stringencies of both locations. It is permitted for homeowners to eat Sabbatical Year produce in their houses only as long as that species of fruit remains in the field as ownerless property. However, once that particular fruit is no longer available for animals in the fields, one is required to remove what remains of that species from his home. The statement in the mishna is referring to one who transported fruit from a location where it ceased in the fields to one where it did not, and vice versa. Rabbi Yehuda says that he need not remove the produce, as he can say to a local resident: You, too, go out and bring this produce from a place where it remains in the field.

צא והבא לך אף אתה.

גמ׳ מאי איריא ערבי פסחים? אפילו ערבי שבתות וערבי ימים טובים נמי! דתניא: העושה מלאכה בערבי שבתות וימים טובים מן המנחה ולמעלה אינו רואה סימן ברכה לעולם! התם,

GEMARA: The Gemara asks: Why discuss this prohibition particularly with regard to Passover eves? It is prohibited to perform labor even on Shabbat eves and Festival eves as well, as it was taught in a baraita: One who performs labor on Shabbat eves and Festival eves from minḥa time onward never sees a sign of blessing from this work. The Gemara answers that there is a difference between the two situations: There, in the case of Shabbat and Festivals, performing labor is prohibited from minḥa time onward; it is not prohibited adjacent to minḥa time, i.e., just before it. Here, in the case of Passover eve, it is prohibited from midday. Alternatively, there, on Shabbat eve and Festival eve, it is a sign of blessing that he does not see; however, the Sages do not excommunicate him for performing labor. Here, in the case of Passover eve, the Sages also excommunicate him for performing labor, as it is explicitly prohibited.

מן המנחה ולמעלה הוא דאסור, סמוך למנחה — לא. הכא — מחצות. אי נמי: התם, סימן ברכה הוא דלא חזי, אבל שמותי לא משמתינן ליה.

הכא — שמותי נמי משמתינן ליה.

גופא: העושה מלאכה בערבי שבתות ובערבי ימים טובים מן המנחה ולמעלה, ובמוצאי שבת ובמוצאי יום טוב ובמוצאי יום הכפורים, ובכל מקום שיש שם נידנוד עבירה,

The Gemara cites the source of the matter itself in its entirety: One who performs labor on Shabbat eves or on Festival eves from minḥa time onward, and similarly one who works immediately upon the conclusion of Shabbat, or the conclusion of a Festival, or the conclusion of Yom Kippur, or on any occasion where there is a trace of sin, which comes to include a communal fast, e.g., the Ninth of Av or a fast for rain, when it is prohibited to perform labor, never sees a sign of blessing from this work. If one performs labor just before Shabbat or immediately after Shabbat, the concern is that even a slight miscalculation could lead to performance of labor on Shabbat itself, when it is prohibited.

לאתויי תענית ציבור — אינו רואה סימן ברכה לעולם.

תנו רבנן: יש זריז ונשכר, ויש זריז ונפסד. יש שפל ונשכר, ויש שפל ונפסד. זריז ונשכר — דעביד כולי שבתא, ולא עביד במעלי שבתא.

Apropos reward or lack thereof, the Gemara cites the Tosefta in which the Sages taught: There is one who is diligent and rewarded for his diligence; and there is one who is diligent and penalized due to his diligence; there is one who is lazy and rewarded; and there is one who is lazy and penalized. How so? Diligent and rewarded is referring to one who works the entire week and does not work on Shabbat eve. Diligent and penalized is one who works all week and works on Shabbat eve. Lazy and rewarded is one who does not work the entire week and does not work on Shabbat eve. Lazy and penalized is one who does not work the entire week and works on Shabbat eve to complete the work he neglected to perform during the week. Rava said: With regard to those women of Meḥoza, even though they do not perform labor on Shabbat eve, it is due to excessive pampering, as neither do they work on any other day. Even so, we call them lazy and rewarded. Despite the fact that their laziness is not motivated by piety, their inactivity has a positive aspect to it.

זריז ונפסד — דעביד כולי שבתא, ועביד במעלי שבתא. שפל ונשכר — דלא עביד כולי שבתא, ולא עביד במעלי שבתא. שפל ונפסד — דלא עביד כולי שבתא,

ועביד במעלי שבתא. אמר רבא: הני נשי דמחוזא, אף על גב דלא עבדן עבידתא במעלי שבתא — משום מפנקותא הוא, דהא כל יומא נמי לא קא עבדן.

אפילו הכי — שפל ונשכר קרינן להו.

רבא רמי: כתיב ״כי גדל עד שמים חסדך״, וכתיב ״כי גדל מעל שמים חסדך״. הא כיצד? כאן בעושין לשמה, וכאן בעושין שלא לשמה. וכדרב יהודה.

On the topic of reward for a mitzva fulfilled without intent, Rava raised a contradiction: It is written: “For Your mercy is great unto the heavens, and Your truth reaches the skies” (Psalms 57:11); and it is written elsewhere: “For Your mercy is great above the heavens, and Your truth reaches the skies” (Psalms 108:5). How so? How can these verses be reconciled? The Gemara explains: Here, where the verse says that God’s mercy is above the heavens, it is referring to a case where one performs a mitzva for its own sake; and here, where the verse says that God’s mercy reaches the heavens, it is referring to a case where one performs a mitzva not for its own sake. Even a mitzva performed with ulterior motives garners reward, as Rav Yehuda said that Rav said: A person should always engage in Torah study and performance of mitzvot, even if he does so not for their own sake, as through the performance of mitzvot not for their own sake, one gains understanding and comes to perform them for their own sake.

דאמר רב יהודה אמר רב: לעולם יעסוק אדם בתורה ומצות אף על פי שלא לשמה, שמתוך שלא לשמה בא לשמה.

תנו רבנן: המצפה לשכר אשתו וריחים — אינו רואה סימן ברכה לעולם. שכר אשתו — מתקולתא. ריחייא — אגרתא. אבל עבדה ומזבנה — אישתבוחי משתבח בה קרא דכתיב:

The Sages taught: One who anticipates receiving the earnings of his wife or of a mill never sees a sign of blessing from them. The Gemara explains: Earnings of his wife is referring to a case where she spins thread for others and charges by weight on a scale (Rabbeinu Ḥananel). The profit is small and it is demeaning to walk in public to solicit customers. Earnings of the mill is referring to a hand mill for which people pay rent and grind their grain. In that case too, the profits are meager. However, if a woman works and sells the product of her labor, the verse praises her, as it is written about a woman of valor: “She made a cloak and sold it, and delivered a belt to the peddler” (Proverbs 31:24).

״סדין עשתה ותמכר״.

תנו רבנן: המשתכר בקנים ובקנקנים — אינו רואה סימן ברכה לעולם. מאי טעמא? כיון דנפיש אפחזייהו — שלטא בהו עינא. תנו רבנן: תגרי סימטא, ומגדלי בהמה דקה,

The Sages taught with regard to a sign of blessing: One who earns a living from selling rods or jugs will never see a sign of blessing from them. What is the reason for this? Since their volume is great, the evil eye dominates them. People believe that one is selling more than he is actually selling. Similarly, the Sages taught: Merchants who sell their wares in an alleyway [simta] adjacent to a thoroughfare, where they are seen by all; and those who raise small livestock, which tend to damage other people’s fields; and those who chop down good fruit trees, even if they were permitted to do so; and those who direct their eyes to the fine portion with the intention of taking that portion for himself when dividing an item with others, will never see a sign of blessing from them. What is the reason for this? It is that due to these actions people wonder about him and pay special attention to his conduct. Due to that attention, his actions will not be blessed.

וקוצצי אילנות טובות, ונותנין עיניהן בחלק יפה — אינו רואה סימן ברכה לעולם, מאי טעמא? דתהו ביה אינשי.

תנו רבנן, ארבע פרוטות אין בהן סימן ברכה לעולם: שכר כותבין, ושכר מתורגמנין, ושכר יתומים, ומעות הבאות ממדינת הים.

Similarly the Sages taught: In four perutot, payments, there is never a sign of blessing: Wages of scribes of sacred books; wages of disseminators, who repeat and explain the lectures delivered by the Sages on Shabbat; payment of orphans, which one receives when engaging in a partnership with the executor of an orphan’s estate; and money that comes from a country overseas.

בשלמא שכר מתורגמנין — משום דמיחזי כשכר שבת. ומעות יתומים נמי — לאו בני מחילה נינהו. מעות הבאות ממדינת הים — משום דלאו כל יומא מתרחיש ניסא.

The Gemara asks: Granted, one will be unsuccessful when receiving wages of disseminators, as it appears as if he is receiving wages for work performed on Shabbat, even though what he is doing is not actually prohibited. And it is also understandable that one will see no blessing from orphans’ money, as minors are not capable of relinquishing property. Minors do not have the legal right to forgive even negligible losses, which partners typically overlook. Therefore, one who in the course of business takes even the smallest amount of money from them beyond the sum to which he is entitled is considered a thief. One sees no blessing from money that comes from a country overseas, because a miracle does not transpire every day. Since the risks involved in shipping cargo on long sea voyages are great, one’s merit is diminished each time his merchandise miraculously arrives intact.

אלא שכר כותבין מאי טעמא? אמר רבי יהושע בן לוי: עשרים וארבע תעניות ישבו אנשי כנסת הגדולה על כותבי ספרים תפילין ומזוזות שלא יתעשרו,

However, what is the reason that one sees no blessing from wages of scribes? Rabbi Yehoshua ben Levi said: The members of the Great Assembly observed twenty-four fasts, corresponding to the twenty-four priestly watches (Maharsha), for scribes who write Torah scrolls, phylacteries, and mezuzot, so that they will not become wealthy from their craft, as were they to become wealthy, they would no longer write these sacred items. Similarly, the Sages taught: Scribes who write scrolls, phylacteries, and mezuzot; and their merchants, who buy the sacred scrolls from the scribes to sell them; and their merchants’ merchants; and all those engaged in the work of Heaven and earn their living from it, a phrase that comes to include those who sell the sky-blue dye for ritual fringes, never see a sign of blessing from their labor. And if they engage in these activities for their own sake, to ensure that there will be more sacred items available to the public, then they do see blessing from their labor.

שאילמלי מתעשרין — אין כותבין. תנו רבנן: כותבי ספרים תפילין ומזוזות, הן, ותגריהן, ותגרי תגריהן, וכל העוסקין במלאכת שמים, לאיתויי מוכרי תכלת — אינן רואין סימן ברכה לעולם.

ואם עוסקין לשמה — רואין.

בני ביישן נהוג דלא הוו אזלין מצור לצידון במעלי שבתא. אתו בנייהו קמיה דרבי יוחנן, אמרו לו: אבהתין אפשר להו, אנן לא אפשר לן. אמר להו:

As the mishna discusses the requirement to observe local customs, the Gemara relates: The residents of Beit She’an were accustomed not to travel from Tyre to market day in Sidon on Shabbat eve. In deference to Shabbat, they adopted a stringency and would not interrupt their Shabbat preparations even for a short sea voyage. Their children came before Rabbi Yoḥanan to request that he repeal this custom. They said to him: Due to their wealth, it was possible for our fathers to earn a living without traveling to the market on Friday; however, it is not possible for us to do so. He said to them: Your fathers already accepted this virtuous custom upon themselves, and it remains in effect for you, as it is stated: “My son, hear your father’s rebuke and do not abandon your mother’s teaching” (Proverbs 1:8). In addition to adhering to one’s father’s rebuke, i.e., halakha, one is also required to preserve his mother’s teaching, i.e., ancestral customs.

כבר קיבלו אבותיכם עליהם, שנאמר: ״שמע בני מוסר אביך ואל תטוש תורת אמך״.

בני חוזאי נהגי דמפרשי חלה מארוזא, אתו ואמרו ליה לרב יוסף. אמר להו: ניכלה זר באפייהו. איתיביה אביי: דברים המותרים ואחרים נהגו בהן איסור —

The Gemara relates additional customs: The residents of the city of Ḥozai were accustomed to separate ḥalla from rice dough. They came and told Rav Yosef about this custom. He said to them: Let a non-priest eat this dough in their presence to show them unequivocally that this custom has no legal basis. Abaye raised an objection to him: With regard to matters that are permitted, but others were accustomed to treat them as a prohibition,