## Pesachim Daf 11a

###### Pesachim 11a:1
[Pesachim 11a:1](https://torahapp.org/share/book/Pesachim/r/11a:1)

שֶׁלֹּא בִּרְצוֹן חֲכָמִים (הֵן עוֹשִׂין), דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: בִּרְצוֹן חֲכָמִים הָיוּ עוֹשִׂין. וְלָא קָא גָזַר רַבִּי יְהוּדָה דִּילְמָא אָתֵי לְמֵיכַל מִינֵּיהּ? אָמַר רָבָא: שָׁאנֵי חָדָשׁ, מִתּוֹךְ שֶׁלֹּא הִתַּרְתָּ לוֹ אֶלָּא עַל יְדֵי קִטּוּף, הוּא זָכוּר.

**William Davidson Edition - English:**
However, with regard to those people who harvest the crop before the *omer* is sacrificed, **they act contrary to the will of the Sages.** This is **the statement of Rabbi Meir.** The concern is that while working with the grain they might come to eat from it, despite the fact that it is still prohibited. **Rabbi Yehuda says: They act in accordance with the will of the Sages. And** in that case, **Rabbi Yehuda did not issue a decree lest one eat from it.** Why, then, does he issue a decree with regard to leaven? **Rava said** that the prohibition of **new** grain **is different: Since** before the *omer* **you permitted one** to harvest the crop **only by picking** it by hand and may not harvest it in the typical manner, **he will remember** the prohibition and refrain from eating it. That is not the case with regard to leaven.


###### Pesachim 11a:2
[Pesachim 11a:2](https://torahapp.org/share/book/Pesachim/r/11a:2)

אֲמַר לֵיהּ אַבָּיֵי: תִּינַח בִּשְׁעַת קְטִיפָה, טְחִינָה וְהַרְקָדָה מַאי אִיכָּא לְמֵימַר? הָא לָא קַשְׁיָא: טְחִינָה בְּרִחְיָא דְיָד, הַרְקָדָה עַל גַּבֵּי נָפָה.

**William Davidson Edition - English:**
**Abaye said to him:** This works out **well** in explaining Rabbi Yehuda’s opinion with regard **to the time** when one is **picking** the grain; however, with regard to the time of **grinding and sifting, what can be said?** Apparently, it is permitted to perform these acts in a typical manner. Why, then, is there no concern lest one eat the grain at that stage? The Gemara responds: **This is not difficult,** as one also performs **grinding** in an atypical manner. One must grind the grain before the sacrificing of the *omer* **with a hand mill,** not with a mill powered by an animal or by water. Likewise, **sifting** is performed atypically, not in the interior of the sifter. Instead, it is performed **on top of** the **sifter.** Since all of these actions are performed in an atypical manner, there is no concern lest he come to eat the grain.


###### Pesachim 11a:3
[Pesachim 11a:3](https://torahapp.org/share/book/Pesachim/r/11a:3)

אֶלָּא הָא דִּתְנַן: קוֹצְרִין בֵּית הַשְּׁלָחִים וְשֶׁבַּעֲמָקִים, אֲבָל לֹא גּוֹדְשִׁין. וְאוֹקִימְנָא כְּרַבִּי יְהוּדָה, מַאי אִיכָּא לְמֵימַר!

**William Davidson Edition - English:**
The Gemara raises another difficulty: **However,** with regard to that **which we learned** in a mishna: **One** may **harvest** grain from **a field that requires irrigation and** from fields **in the valleys,** as their grain ripens long before the *omer* is sacrificed, **but one** may **not pile** the produce, and the Gemara adds: **And we established** that this mishna is **in accordance with** the opinion of **Rabbi Yehuda; what can be said?** The use of the term: One may harvest, in this mishna indicates that the grain was harvested in a typical manner, not by hand.


###### Pesachim 11a:4
[Pesachim 11a:4](https://torahapp.org/share/book/Pesachim/r/11a:4)

אֶלָּא אָמַר אַבָּיֵי: חָדָשׁ — בָּדֵיל מִינֵּיהּ, חָמֵץ — לָא בָּדֵיל מִינֵּיהּ.

**William Davidson Edition - English:**
**Rather, Abaye said:** This difference between the cases of the *omer* and leaven is not based on the manner in which one harvests, grinds, or sifts. Instead, the reason for the different rulings is that **from new** grain, one **distances himself,** as it is prohibited to eat the new grain all year until the *omer* is offered. But **from leavened bread** one **does not distance himself,** as it is permitted during the rest of the year. Therefore, he is more likely to unwittingly eat leaven.


###### Pesachim 11a:5
[Pesachim 11a:5](https://torahapp.org/share/book/Pesachim/r/11a:5)

אָמַר רָבָא: דְּרַבִּי יְהוּדָה אַדְּרַבִּי יְהוּדָה קַשְׁיָא, דְּרַבָּנַן אַדְּרַבָּנַן לָא קַשְׁיָא?

**William Davidson Edition - English:**
**Rava said:** Is the contradiction between one statement **of Rabbi Yehuda** and the other statement **of Rabbi Yehuda difficult,** while the contradiction between one statement **of the Rabbis** and the other statement **of the Rabbis** is **not difficult?** There is also an apparent contradiction between the opinion of the Rabbis, i.e., Rabbi Meir, who rule that the Sages issued a decree with regard to new grain but did not issue a decree with regard to leaven.


###### Pesachim 11a:6
[Pesachim 11a:6](https://torahapp.org/share/book/Pesachim/r/11a:6)

דְּרַבִּי יְהוּדָה אַדְּרַבִּי יְהוּדָה לָא קַשְׁיָא — כִּדְשַׁנִּינַן. דְּרַבָּנַן אַדְּרַבָּנַן נָמֵי לָא קַשְׁיָא — הוּא עַצְמוֹ מְחַזֵּר עָלָיו לְשׂוֹרְפוֹ, מֵיכַל קָאָכֵיל מִינֵּיהּ?!

**William Davidson Edition - English:**
Rava explains as follows: The contradiction between one statement **of Rabbi Yehuda** and the other statement **of Rabbi Yehuda** is **not difficult, as we resolved** it above. The contradiction between one ruling **of the Rabbis** and the other ruling **of the Rabbis** is **also not difficult:** The Rabbis maintain that there is no need to issue a decree prohibiting searching for leaven after leaven is prohibited, as, with regard to one who **himself is seeking out** leaven **to burn it,** will **he eat from** that leaven? However, in the case of new grain, he is processing the grain, preparing it for consumption. Therefore, the concern is that he will come to eat it unwittingly.


###### Pesachim 11a:7
[Pesachim 11a:7](https://torahapp.org/share/book/Pesachim/r/11a:7)

רַב אָשֵׁי אָמַר: דְּרַבִּי יְהוּדָה אַדְּרַבִּי יְהוּדָה לָא קַשְׁיָא: ״קֶמַח וְקָלִי״ תְּנַן.

**William Davidson Edition - English:**
**Rav Ashi said:** The contradiction between one statement **of Rabbi Yehuda** and the other statement **of Rabbi Yehuda** is **not difficult,** as the difficulty can be resolved in an alternative manner, **as we learned** in the mishna that the markets of Jerusalem were filled with **flour and toasted grain.** It is permitted to prepare only these foods before the *omer*, as they will not be eaten without further preparation. Therefore, there is no concern lest one eat it unwittingly before the *omer* offering is sacrificed.


###### Pesachim 11a:8
[Pesachim 11a:8](https://torahapp.org/share/book/Pesachim/r/11a:8)

הָא דְּרַב אָשֵׁי בְּדוּתָא הִיא: הָתִינַח מִקָּלִי וְאֵילָךְ, מֵעִיקָּרָא עַד קָלִי מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara rejects this interpretation: **That** statement **of Rav Ashi is a mistake,** as this suggestion can easily be refuted. **That** works out **well** with regard to the status of the grain **from** the point that the grain was processed into flour or **toasted grain and forward,** as there is no concern lest one come to eat it. However, with regard to its status **initially until** it became **toasted grain, what can be said?** There must have been a certain point when the grain kernels were edible before they were transformed into toasted grain. Why is there no concern that one might come to eat the grain at this earlier stage?


###### Pesachim 11a:9
[Pesachim 11a:9](https://torahapp.org/share/book/Pesachim/r/11a:9)

וְכִי תֵּימָא עַל יְדֵי קִיטּוּף כִּדְרָבָא, אֶלָּא ״קוֹצְרִין בֵּית הַשְּׁלָחִין וְשֶׁבָּעֲמָקִים״, וְאוֹקִימְנָא כְּרַבִּי יְהוּדָה, מַאי אִיכָּא לְמֵימַר? אֶלָּא דְּרַב אָשֵׁי בְּדוּתָא הִיא.

**William Davidson Edition - English:**
**And lest you say** that the grain is distinguished **by** the atypical manner in which it is **harvested, in accordance with** the earlier statement of **Rava, but** with regard to the difficulty raised to Rava’s opinion that **one may harvest a field that requires irrigation and** a field **that is in the valleys** in the typical manner **and we established** that statement **in accordance with** the opinion of **Rabbi Yehuda, what can be said? Rather,** the Gemara rejects this explanation and concludes that **Rav Ashi’s** statement **is a mistake.**


###### Pesachim 11a:10
[Pesachim 11a:10](https://torahapp.org/share/book/Pesachim/r/11a:10)

וְכׇל הֵיכָא דְּלָא בָּדֵיל מִינֵּיהּ, מִי גָּזַר רַבִּי יְהוּדָה?

**William Davidson Edition - English:**
The above conclusion was that Rabbi Yehuda distinguishes between prohibitions involving substances from which people regularly separate themselves and prohibitions involving substances from which people are not used to keeping their distance. The Gemara asks: **And anywhere that** one **does not distance** himself from a prohibition, **does Rabbi Yehuda issue a decree** that one must keep away from a prohibited item to avoid accidentally using it?


###### Pesachim 11a:11
[Pesachim 11a:11](https://torahapp.org/share/book/Pesachim/r/11a:11)

וְהָתְנַן: לֹא יִקּוֹב אָדָם שְׁפוֹפֶרֶת שֶׁל בֵּיצָה וִימַלְּאֶנָּה שֶׁמֶן וְיִתְּנֶנָּה בְּצַד הַנֵּר בִּשְׁבִיל שֶׁתְּהֵא מְנַטֶּפֶת, וַאֲפִילּוּ הִיא שֶׁל חֶרֶס.

**William Davidson Edition - English:**
**But didn’t we learn** in a mishna: **A person may not pierce** a hole **in an eggshell, and fill it with oil, and place it beside a lamp so that** the egg **will drip** additional oil into the lamp and thereby extend the time that it burns? **And** this is the ruling **even** if **it is** not an actual egg but **an earthenware** tube, from which most people consider it unsuitable to drink. The concern is lest one forget and take the tube and use the oil for some other purpose, and violate the prohibition against extinguishing a flame on Shabbat.


###### Pesachim 11a:12
[Pesachim 11a:12](https://torahapp.org/share/book/Pesachim/r/11a:12)

וְרַבִּי יְהוּדָה מַתִּיר! הָתָם, מִשּׁוּם חוּמְרָא דְּשַׁבָּת מִבְדָּל בְּדִילִי.

**William Davidson Edition - English:**
**And Rabbi Yehuda permits** using a tube in that manner, as he is not concerned lest one remove it. Apparently, Rabbi Yehuda does not issue a decree even with regard to an item from which people do not distance themselves, e.g., oil. The Gemara answers: **There, due to the stringency of Shabbat, one distances** himself, as on Shabbat one is careful to distance himself from a candle or anything placed alongside it.


###### Pesachim 11a:13
[Pesachim 11a:13](https://torahapp.org/share/book/Pesachim/r/11a:13)

וּרְמִי דְּשַׁבָּת אַשַּׁבָּת, דְּתַנְיָא: חֶבֶל דְּלִי שֶׁנִּפְסַק, לֹא יְהֵא קוֹשְׁרוֹ אֶלָּא עוֹנְבוֹ. רַבִּי יְהוּדָה אוֹמֵר: כּוֹרֵךְ עָלָיו פּוּנְדָּא אוֹ פָּסִקְיָא, וּבִלְבַד שֶׁלֹּא יַעַנְבֶנּוּ.

**William Davidson Edition - English:**
**And** the Gemara **raised a contradiction** between this *halakha* **of Shabbat** and another *halakha* of **Shabbat, as it was taught** in a *baraita*: With regard to **the rope of a bucket that was severed** on Shabbat, where one needs the rope to draw water from a well, **he may not tie it** with a regular knot, as by Torah law it is prohibited to tie a permanent knot. **Rather,** he may **tie it** into **a bow.** However, **Rabbi Yehuda says: One** may **wrap a money belt [*punda*] around it or a sash [*pesikya*], provided that he does not tie it** into **a bow,** lest he tie a proper knot.


###### Pesachim 11a:14
[Pesachim 11a:14](https://torahapp.org/share/book/Pesachim/r/11a:14)

קַשְׁיָא דְּרַבִּי יְהוּדָה אַדְּרַבִּי יְהוּדָה, קַשְׁיָא דְּרַבָּנַן אַדְּרַבָּנַן!

**William Davidson Edition - English:**
This presents **a difficulty,** as there is a contradiction between one statement **of Rabbi Yehuda,** who permits placing a tube of oil beside the lamp, and the other statement **of Rabbi Yehuda,** who prohibits tying a bow to reattach the severed rope of a bucket. There is likewise **a difficulty** between one statement **of the Rabbis,** who prohibit placing a tube of oil beside the lamp, and the other ruling **of the Rabbis,** where they permit tying a bow to reattach the severed rope of a bucket.


###### Pesachim 11a:15
[Pesachim 11a:15](https://torahapp.org/share/book/Pesachim/r/11a:15)

דְּרַבָּנַן אַדְּרַבָּנַן לָא קַשְׁיָא: שֶׁמֶן בְּשֶׁמֶן — מִיחַלַּף, עֲנִיבָה בִּקְשִׁירָה — לָא מִיחַלַּף.

**William Davidson Edition - English:**
The Gemara answers: The apparent contradiction between one statement **of the Rabbis** and the other statement **of the Rabbis** is **not difficult,** as one usage of **oil** might **be confused with** another usage of **oil.** Given that it is permitted to use oil for other purposes, one is apt to utilize this oil as well. However, tying **a bow will not be confused with** the dissimilar tying of **a knot.** Consequently, the Rabbis do not issue a decree in that case.


###### Pesachim 11a:16
[Pesachim 11a:16](https://torahapp.org/share/book/Pesachim/r/11a:16)

דְּרַבִּי יְהוּדָה אַדְּרַבִּי יְהוּדָה לָא קַשְׁיָא: טַעְמָא דְּרַבִּי יְהוּדָה לָאו מִשּׁוּם דְּגָזַר עֲנִיבָה אַטּוּ קְשִׁירָה, אֶלָּא מִשּׁוּם דְּקָסָבַר עֲנִיבָה גּוּפַהּ קְשִׁירָה הִיא.

**William Davidson Edition - English:**
The Gemara continues: Likewise, the contradiction between one statement **of Rabbi Yehuda** and the other statement **of Rabbi Yehuda** is **not difficult,** as **the reason for** the opinion **of Rabbi Yehuda** is **not because he issues a decree** to prohibit tying **a bow due to** the prohibition against tying **a knot. Rather,** the reason is more fundamental, **because Rabbi Yehuda maintains** that **a bow itself is** a full-fledged **knot.** According to Rabbi Yehuda, tying a bow is included in the prohibition against tying a knot on Shabbat.


###### Pesachim 11a:17
[Pesachim 11a:17](https://torahapp.org/share/book/Pesachim/r/11a:17)

וְרָמֵי רַבָּנַן אַדְּרַבָּנַן, דִּתְנַן: קוֹשְׁרִין דְּלִי בְּפָסִקְיָא אֲבָל לֹא בְּחֶבֶל, וְרַבִּי יְהוּדָה מַתִּיר. חֶבֶל דְּמַאי? אִילֵּימָא חֶבֶל דְּעָלְמָא, ״וְרַבִּי יְהוּדָה מַתִּיר״? קֶשֶׁר שֶׁל קַיָּימָא הוּא, דְּוַדַּאי אָתֵי לְבַטּוֹלֵי!

**William Davidson Edition - English:**
**And** the Gemara **raised a contradiction between** one statement of **the Rabbis** and another statement **of the Rabbis, as we learned** in a mishna: **One may tie a bucket with a sash,** to draw water from a well, **but** one may **not** do so **with a rope, and Rabbi Yehuda permits** the use of a rope. Before addressing the aforementioned contradiction, the Gemara asks: The mishna is referring to **a rope of what** kind? **If you say** it is referring to **a standard rope,** does **Rabbi Yehuda permit** tying a knot in this rope? **It is a permanent knot, as** in tying the rope to the bucket **he certainly comes to negate** any other use of the rope. He performs a primary category of prohibited labor by tying a permanent knot.


###### Pesachim 11a:18
[Pesachim 11a:18](https://torahapp.org/share/book/Pesachim/r/11a:18)

אֶלָּא פְּשִׁיטָא דְּגַרְדִּי.

**William Davidson Edition - English:**
**Rather,** it is **obvious** that the mishna is speaking about a rope used in the work **of a weaver [*gardi*].** The legal status of this rope differs from that of an ordinary rope, as the weaver will certainly not leave his rope attached to a bucket and thereby negate any other use. Consequently, this knot is a temporary one.


###### Pesachim 11a:19
[Pesachim 11a:19](https://torahapp.org/share/book/Pesachim/r/11a:19)

וּגְזַרוּ רַבָּנַן חֶבֶל דְּגַרְדִּי אַטּוּ חֶבֶל דְּעָלְמָא? אִין, חֶבֶל בְּחֶבֶל — מִיחַלַּף, עֲנִיבָה בִּקְשִׁירָה — לָא מִיחַלְּפָא.

**William Davidson Edition - English:**
The Gemara asks: **And** did **the Rabbis issue a decree** prohibiting the rope **of a weaver due to a standard rope** but they did not issue a decree prohibiting a bow due to a knot? The Gemara explains: **Yes,** the Rabbis indeed issued a decree prohibiting the rope of a weaver, as one **rope may be interchanged with** another **rope,** leading one to mistakenly tie a knot with a different rope. However, **a bow is not interchanged with a knot.**


###### Pesachim 11a:20
[Pesachim 11a:20](https://torahapp.org/share/book/Pesachim/r/11a:20)

וְכׇל הֵיכָא דְּבָדֵיל מִינֵּיהּ לָא גָּזַר רַבִּי יְהוּדָה? וְהָתַנְיָא: בְּכוֹר שֶׁאֲחָזוֹ דָּם, אֲפִילּוּ הוּא מֵת — אֵין מַקִּיזִין לוֹ דָּם, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The Gemara asks: **And anywhere that** one **distances himself** from the prohibition, does **Rabbi Yehuda not issue a decree? But wasn’t it taught** in a *baraita*: What should one do if he has an unblemished **firstborn** kosher **animal** whose **blood** circulation is **constricted,** and it can be healed only through bloodletting? This situation is problematic, as an unblemished firstborn animal is consecrated, and wounding it is prohibited. **Even if it dies** due to this condition, **one** may **not let its blood** at all; this is **the statement of Rabbi Yehuda.**


###### Pesachim 11a:21
[Pesachim 11a:21](https://torahapp.org/share/book/Pesachim/r/11a:21)

וַחֲכָמִים אוֹמְרִים: יַקִּיז, וּבִלְבַד שֶׁלֹּא יָטִיל בּוֹ מוּם. הָתָם, מִתּוֹךְ שֶׁאָדָם בָּהוּל

**William Davidson Edition - English:**
**And the Rabbis say: One** may **let** the animal’s blood, **provided that he does not inflict a blemish on** the firstborn animal. In this case Rabbi Yehuda issues a decree with regard to a firstborn animal, despite the fact that its use is generally prohibited and people distance themselves from consecrated items. The Gemara answers: **There,** in the case of a firstborn animal, **since a person is agitated** and anxious