## Pesachim Daf 11b

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

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

**William Davidson Edition - English:**
**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.


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

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

**William Davidson Edition - English:**
**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.


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

**William Davidson Edition - English:**
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.


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

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

**William Davidson Edition - English:**
**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.


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

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

**William Davidson Edition - English:**
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.**


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

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

**William Davidson Edition - English:**
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.


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

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

**William Davidson Edition - English:**
**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.


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

**William Davidson Edition - English:**
**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.


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

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

**William Davidson Edition - English:**
**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.


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

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

**William Davidson Edition - English:**
**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.


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

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

**William Davidson Edition - English:**
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.


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

**William Davidson Edition - English:**
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.**


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

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

**William Davidson Edition - English:**
**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.


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

**William Davidson Edition - English:**
**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.


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

**William Davidson Edition - English:**
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.


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

**William Davidson Edition - English:**
**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,