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Pesachim 11b

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Babylonian Talmud · folio map

Pesachim 11b

Pesachim 11b. The full printed text of this folio side — 16 numbered segments, about 412 words — with the classic commentaries printed on the page.

Original text

Segment 1

עַל מָמוֹנוֹ, אָמְרִינַן: אִי שָׁרֵית לֵיהּ בִּמְקוֹם שֶׁאֵין עוֹשִׂין בּוֹ מוּם — אָתֵי לְמֶעְבַּד בִּמְקוֹם שֶׁעוֹשִׂין בּוֹ מוּם.

about his property, as the priest who is watching the firstborn wants to slaughter it before it dies, as if it dies, eating it would be prohibited. Therefore, we say: If you permit him to let blood in a place that does not cause a blemish in the animal, he will come to do so in a place that causes a blemish in it, to save his animal.

Segment 2

וְרַבָּנַן — כׇּל שֶׁכֵּן דְּאִי לָא שָׁרֵית לֵיהּ כְּלָל אָתֵי לְמֶעְבַּד.

And the Rabbis respond that if that is the case, all the more so should it be permitted to let blood in a manner that will not cause a blemish, for if you do not permit him to take any steps to save the animal at all, he will come to act in a prohibited manner and cause a blemish. If there is a legitimate alternative, he will not cause a blemish in the firstborn.

Segment 3

וּמִי אָמְרִינַן לְרַבִּי יְהוּדָה אָדָם בָּהוּל עַל מָמוֹנוֹ? וְהָתְנַן, רַבִּי יְהוּדָה אוֹמֵר: אֵין (מְקַדְּרִין) הַבְּהֵמָה בְּיוֹם טוֹב — מִפְּנֵי שֶׁהוּא עוֹשֶׂה חַבּוּרָה, אֲבָל מְקַרְצְפִין. וַחֲכָמִים אוֹמְרִים: אֵין מְקַדְּרִין, אַף אֵין מְקַרְצְפִין.

The Gemara challenges this explanation: And do we say that according to Rabbi Yehuda a person is agitated about his property? But didn’t we learn in a mishna that Rabbi Yehuda says: One may not scrape an animal on a Festival with a fine-tooth comb, because in doing so he inflicts a wound, which is prohibited on Festivals? However, one may scratch an animal with a wide-tooth comb, as this does not inflict a wound. And the Rabbis say: One may neither scrape nor even scratch, for if one were permitted to scratch an animal he might come to scrape it as well.

Segment 4

וְתַנְיָא: אֵיזֶהוּ קִידּוּר וְאֵיזֶהוּ קִרְצוּף? קִידּוּר — קְטַנִּים, וְעוֹשִׂין חַבּוּרָה. קִרְצוּף — גְּדוֹלִים, וְאֵין עוֹשִׂין חַבּוּרָה.

And it was taught in the Tosefta : What is scraping and what is scratching? Scraping is performed with a comb with small teeth and with which one inflicts a wound. Scratching is performed with a comb that has large teeth and with which one does not inflict a wound. Apparently, Rabbi Yehuda does not issue a decree to prohibit scratching lest one come to scrape, even though he is agitated over his property.

Segment 5

הָתָם, דְּאִי שָׁבֵיק לֵיהּ — מָיֵית, אָמְרִינַן אָדָם בָּהוּל עַל מָמוֹנוֹ. הָכָא, אִי שָׁבֵיק לֵיהּ — צַעֲרָא בְּעָלְמָא הוּא, לָא אָמְרִינַן אָדָם בָּהוּל עַל מָמוֹנוֹ.

The Gemara rejects this contention: There, with regard to a firstborn, it is different, for if he leaves it and does nothing the animal will die, and therefore we say that a person is agitated over his property. In his agitated state he will overlook the details of permitted and prohibited actions and violate a prohibition. Here, however, if he leaves his animal and does not comb it, it will merely suffer pain from the stinging insects. In that case we do not say that a person is agitated about his property.

Segment 6

וְרַבִּי יְהוּדָה, מַאי שְׁנָא גַּבֵּי חָמֵץ דְּגָזַר, וּמַאי שְׁנָא גַּבֵּי קִרְצוּף דְּלָא גָּזַר? לֶחֶם בְּלֶחֶם — מִיחַלַּף. קִידּוּר בְּקִרְצוּף — לָא מִיחַלַּף.

The Gemara asks: And according to Rabbi Yehuda, what is different with regard to leavened bread that he issued a decree lest a person come to eat the prohibited food, and what is different with regard to scraping that he did not issue a comparable decree? The Gemara answers: Rabbi Yehuda maintains that unleavened bread might be interchanged with leavened bread, whereas scraping would not be interchanged with scratching. Since one uses a completely different utensil in the performance of the prohibited action, interchanging the two actions is unlikely.

Segment 7

מַתְנִי׳ רַבִּי מֵאִיר אוֹמֵר: אוֹכְלִים כׇּל חָמֵשׁ, וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ. רַבִּי יְהוּדָה אוֹמֵר: אוֹכְלִין כׇּל אַרְבַּע, וְתוֹלִין כׇּל חָמֵשׁ, וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ.

MISHNA: The tanna’im disagree regarding until what time leaven may be eaten and at what time it must be removed on Passover eve. Rabbi Meir says: One may eat leaven the entire fifth hour of the fourteenth of Nisan, and one must burn it immediately afterward at the beginning of the sixth hour. Rabbi Yehuda says: One may eat the entire fourth hour and one places it in abeyance for the entire fifth hour, and one burns it at the beginning of the sixth hour.

Segment 8

וְעוֹד אָמַר רַבִּי יְהוּדָה: שְׁתֵּי חַלּוֹת שֶׁל תּוֹדָה פְּסוּלוֹת מוּנָּחוֹת עַל גַּב הָאִיצְטְבָא, כׇּל זְמַן שֶׁמּוּנָּחוֹת — כׇּל הָעָם אוֹכְלִין. נִיטְּלָה אַחַת — תּוֹלִין; לֹא אוֹכְלִין וְלֹא שׂוֹרְפִין. נִיטְּלוּ שְׁתֵּיהֶן — הִתְחִילוּ כׇּל הָעָם שׂוֹרְפִין.

And furthermore, Rabbi Yehuda said: Two disqualified loaves of a thanks-offering are placed on the bench in the colonnade in the Temple as an indicator. There was a specially designated place for these loaves in the Temple. As long as the loaves are placed there, the entire nation continues to eat leaven. When one of the loaves was taken away, the people know that the time had come to place the leaven in abeyance, meaning that they neither eat nor burn their leaven. When they were both taken away, the entire nation began burning their leaven.

Segment 9

רַבָּן גַּמְלִיאֵל אוֹמֵר: חוּלִּין נֶאֱכָלִין כׇּל אַרְבַּע, וּתְרוּמָה כׇּל חָמֵשׁ, וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ.

Rabban Gamliel says that the times are divided differently: Non-sacred foods are eaten the entire fourth hour, and teruma may be eaten during the entire fifth hour. Since it is a mitzva to eat teruma and burning it is prohibited, additional time was allocated for its consumption. And one burns all leaven including teruma at the beginning of the sixth hour.

Segment 10

גְּמָ׳ תְּנַן הָתָם: אֶחָד אוֹמֵר בִּשְׁנַיִם בַּחֹדֶשׁ, וְאֶחָד אוֹמֵר בִּשְׁלֹשָׁה — עֵדוּתָן קַיֶּימֶת,

GEMARA: The Gemara seeks to draw a comparison between this dispute of Rabbi Meir and Rabbi Yehuda and a dispute between them on a different topic. We learned in a mishna there: If one witness says that an incident occurred on the second day of the month and one other witness says that it happened on the third day of that month, their testimony is valid. This minor contradiction does not invalidate the testimony.

Segment 11

שֶׁזֶּה יוֹדֵעַ בְּעִבּוּרוֹ שֶׁל חֹדֶשׁ, וְזֶה אֵינוֹ יוֹדֵעַ בְּעִבּוּרוֹ שֶׁל חֹדֶשׁ.

The mishna explains: The reason is that this witness knows about the addition of an extra day to the previous month. Since he knows that the court added a day to the previous month, which lasted thirty days, he testifies that the incident occurred on the second day of the month. And that witness does not know about the addition of an extra day to the previous month, and he therefore thinks that the incident in question occurred on the third of the month.

Segment 12

אֶחָד אוֹמֵר בִּשְׁלֹשָׁה, וְאֶחָד אוֹמֵר בַּחֲמִשָּׁה — עֵדוּתָן בְּטֵלָה. אֶחָד אוֹמֵר בִּשְׁתֵּי שָׁעוֹת, וְאֶחָד אוֹמֵר בְּשָׁלֹשׁ שָׁעוֹת — עֵדוּתָן קַיֶּימֶת. אֶחָד אוֹמֵר בְּשָׁלֹשׁ, וְאֶחָד אוֹמֵר בְּחָמֵשׁ — עֵדוּתָן בְּטֵלָה, דִּבְרֵי רַבִּי מֵאִיר.

If one says that the incident occurred on the third day of the month and one says it happened on the fifth, their testimony is void, as there is no way to rationalize this contradiction. Similarly, if one says the incident occurred at two hours of the day and one says it happened at three hours, their testimony is valid, as that discrepancy could be the result of the lack of precision. However, if one says it occurred at three hours and one says it took place at five hours, their testimony is void. This is the statement of Rabbi Meir.

Segment 13

רַבִּי יְהוּדָה אוֹמֵר: עֵדוּתָן קַיֶּימֶת. אֶחָד אוֹמֵר בְּחָמֵשׁ, וְאֶחָד אוֹמֵר בְּשֶׁבַע — עֵדוּתָן בְּטֵלָה. שֶׁבְּחָמֵשׁ חַמָּה בְּמִזְרַח, וּבְשֶׁבַע חַמָּה בְּמַעֲרָב.

Rabbi Yehuda says: In the last case, their testimony is valid, as it could be that one is slightly mistaken. However, if one says it happened at five hours and one says at seven hours, everyone agrees that their testimony is void. That is a clear contradiction that cannot be rationalized as a miscalculation, as at five hours of the day the sun is in the east, and at seven hours the sun is already in the west. It is impossible to confuse the fifth hour with the seventh.

Segment 14

אָמַר אַבָּיֵי: כְּשֶׁתִּמְצָא לוֹמַר, לְדִבְרֵי רַבִּי מֵאִיר — אֵין אָדָם טוֹעֶה וְלֹא כְּלוּם; לְדִבְרֵי רַבִּי יְהוּדָה — אָדָם טוֹעֶה חֲצִי שָׁעָה. לְדִבְרֵי רַבִּי מֵאִיר — אֵין אָדָם טוֹעֶה וְלֹא כְּלוּם: מַעֲשֶׂה כִּי הֲוָה, בְּמִיפַּק תַּרְתֵּי וּמְעַיֵּיל תְּלָת. וְהָא דְּקָאָמַר שְׁתַּיִם — בְּסוֹף שְׁתַּיִם, וְהָא דְּקָאָמַר שָׁלֹשׁ — בִּתְחִלַּת שָׁלֹשׁ.

Abaye said: When analyzing the matter, you will find that you can say that according to the statement of Rabbi Meir a person does not err at all, as Rabbi Meir assumes that people know the exact time of day. According to the statement of Rabbi Yehuda a person errs up to half an hour. Abaye elaborates: According to the statement of Rabbi Meir, a person does not err at all, and the reason that in the case where one says two hours and one says three the testimony is valid is that the incident actually occurred as the second hour ended and the third hour began. And when this witness said it happened in the second hour he was referring to the end of the second hour. When that witness said the third hour he was referring to the beginning of the third hour. It is possible that both witnesses spoke the truth.

Segment 15

לְדִבְרֵי רַבִּי יְהוּדָה — אָדָם טוֹעֶה חֲצִי שָׁעָה: מַעֲשֶׂה כִּי הֲוָה, בְּפַלְגָא דְאַרְבַּע הֲוָה, וְהַאי דְּקָאָמַר שָׁלֹשׁ — בְּסוֹף שָׁלֹשׁ, וְקָטָעֵי פַּלְגָא דְשַׁעְתָּא לְקַמֵּיהּ. וְהַאי דְּקָאָמַר חָמֵשׁ — בִּתְחִלַּת חָמֵשׁ, וְקָטָעֵי פַּלְגָא דְשַׁעְתָּא לַאֲחוֹרֵיהּ.

Abaye continues his explanation: According to the statement of Rabbi Yehuda, a person errs by half an hour, as when the incident occurred, it occurred at the midpoint of the fourth hour, at three and a half hours of the day. And this witness, who says three hours, means the end of the third hour, and he errs by saying that it occurred half an hour before the incident actually occurred. And that witness, who says five hours, means the beginning of the fifth hour, i.e., the end of the fourth hour, and he errs by saying that it occurred half an hour after the incident actually occurred. Since it is possible that their testimonies do not conflict, their testimony is valid.

Segment 16

אִיכָּא דְּאָמְרִי, אָמַר אַבָּיֵי: כְּשֶׁתִּמְצָא לוֹמַר, לְדִבְרֵי רַבִּי מֵאִיר — אָדָם טוֹעֶה מַשֶּׁהוּ; לְדִבְרֵי רַבִּי יְהוּדָה — אָדָם טוֹעֶה שָׁעָה וּמַשֶּׁהוּ. לְדִבְרֵי רַבִּי מֵאִיר — אָדָם טוֹעֶה מַשֶּׁהוּ: מַעֲשֶׂה כִּי הֲוָה, אוֹ בְּסוֹף שְׁתַּיִם הֲוָה אוֹ בִּתְחִלַּת שָׁלֹשׁ, וְחַד מִינַּיְיהוּ טוֹעֶה מַשֶּׁהוּ. לְדִבְרֵי רַבִּי יְהוּדָה — אָדָם טוֹעֶה שָׁעָה וּמַשֶּׁהוּ: מַעֲשֶׂה כִּי הֲוָה — אוֹ בְּסוֹף שָׁלֹשׁ אוֹ בִּתְחִלַּת חָמֵשׁ,

Some say a different version of this statement. Abaye said: When analyzing the matter, you will find that you can say that according to Rabbi Meir a person errs a bit, and according to Rabbi Yehuda a person errs by an hour and a bit. Abaye elaborates: According to Rabbi Meir, a person errs a bit, as when the incident occurred, it occurred either at the end of the second hour or at the beginning of the third hour, and one of the two witnesses errs a bit. According to Rabbi Yehuda, a person errs by an hour and a bit, as when the incident occurred, it occurred either at the end of the third hour or at the beginning of the fifth hour,

Pesachim 11b

Pesachim 11b

Rashi

Tosafot

Rabbeinu Chananel

Meiri

Maharsha (Chidushei Halachot)

Maharam

Penei Yehoshua

Gilyon HaShas

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