Study Pesachim folio 36B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
אוציא חיטין ושעורין שיש במינן ביכורים. תלמוד לומר: ״מצות״ ״מצות״ ריבה. אי ״מצות״ ״מצות״ ריבה, אפילו ביכורים נמי! הדר ביה רבי עקיבא.
I would then think this comparison excludes wheat and barley, which are from a species that are brought as first fruits and should therefore not be used for the mitzva of matza. Therefore, the verse states: “Matzot,” “matzot” (Deuteronomy 16:3, 8) to amplify and teach that any matza is acceptable for this mitzva. The Talmud asks: If the repetition of matzot matzot comes to amplify this halakha that any matza is fit for Passover use, it should also include matza prepared from first-fruit wheat. The Talmud answers: This is indeed true, and R' Akiva retracted his statement. He too derives the halakha from the verse: “In all of your habitations.”
דתניא: יכול יצא אדם ידי חובתו בביכורים, תלמוד לומר: ״בכל מושבתיכם תאכלו מצות״ — מצה הנאכלת בכל מושבות, יצאו ביכורים שאינן נאכלין בכל מושבות אלא בירושלים. יכול שאני מוציא אף מעשר שני, תלמוד לומר: ״מצות״ ״מצות״ ריבה.
As it was taught in a baraita: I might have thought that a person can fulfill his obligation with matza from first fruit; therefore the verse states: “In all of your habitations you should eat matzot” (Exodus 12:20). The verse indicates that one can fulfill his obligation with matza that may be eaten in all habitations. It excludes first fruits, which may not be eaten in all habitations, but only in Jerusalem. I might have thought that I should also exclude second-tithe produce as fit for matza; therefore the verse states: “Matzot,” “matzot.” As stated above, this repetition serves to amplify, and it includes second tithe in the materials that may be used in the preparation of matza.
ומה ראית לרבות מעשר שני ולהוציא ביכורים? מרבה אני מעשר שני שיש לו היתר בכל מושבות, כדרבי (אליעזר), ומוציא אני ביכורים שאין להן היתר בכל מושבות.
The Talmud asks: And what did you see that led you to include second-tithe produce due to the words matzot matzot but to exclude first fruits? The Talmud explains: I include the second tithe, which has a means by which it may be permitted to be eaten in all habitations, in accordance with the opinion of R' Eliezer, as will be explained. And I exclude first fruits, which do not have, under any circumstances, a manner by which it is permitted to eat them in all habitations.