## Pesachim Daf 14a

###### Pesachim 14a:1
[Pesachim 14a:1](https://torahapp.org/share/book/Pesachim/r/14a:1)

שְׁתֵּי פָרוֹת הָיוּ חוֹרְשׁוֹת בְּהַר הַמִּשְׁחָה. כׇּל זְמַן שֶׁשְּׁתֵּיהֶן חוֹרְשׁוֹת — כׇּל הָעָם אוֹכְלִין. נִיטֶּלֶת אַחַת מֵהֶן — תּוֹלִין; לֹא אוֹכְלִין וְלֹא שׂוֹרְפִין. נִיטְּלוּ שְׁתֵּיהֶן — הִתְחִילוּ כׇּל הָעָם שׂוֹרְפִין.

**William Davidson Edition - English:**
**Two cows would plow on the Mount of Olives** on Passover eve. **As long as both of them are plowing, the entire nation** continues to **eat** leavened bread. When **one of** the cows **is taken** away, the people know that the time has come **to place** their leaven **in abeyance,** meaning that they **neither eat nor burn** it. When **both of them were taken** away, **the entire nation began burning** their leaven.


###### Pesachim 14a:2
[Pesachim 14a:2](https://torahapp.org/share/book/Pesachim/r/14a:2)

**מַתְנִי׳** רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר: מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלִּשְׂרוֹף אֶת הַבָּשָׂר שֶׁנִּטְמָא בִּוְולַד הַטּוּמְאָה עִם הַבָּשָׂר שֶׁנִּטְמָא בְּאַב הַטּוּמְאָה, אַף עַל פִּי שֶׁמּוֹסִיפִין טוּמְאָה עַל טוּמְאָתוֹ.

**William Davidson Edition - English:**
**MISHNA:** Apropos the removal of leaven on Passover eve, including the consecrated loaves of thanks-offerings and *teruma*, the mishna cites a related *halakha*. **Rabbi Ḥanina the deputy High Priest says: In** all **the days of the priests, they did not refrain from burning meat that became ritually impure by** coming into contact with **a secondary source of ritual impurity,** i.e., an object that had come into contact with a primary source of impurity, together **with meat that became ritually impure by** contact with **a primary source of impurity.** They would do so **even though they** would thereby **add** a degree of **impurity to** the **impurity** of the first piece of meat, which was previously impure to a lesser degree.


###### Pesachim 14a:3
[Pesachim 14a:3](https://torahapp.org/share/book/Pesachim/r/14a:3)

הוֹסִיף רַבִּי עֲקִיבָא וְאָמַר: מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלְּהַדְלִיק אֶת הַשֶּׁמֶן שֶׁנִּפְסַל בִּטְבוּל יוֹם בְּנֵר שֶׁנִּטְמָא בִּטְמֵא מֵת, אַף עַל פִּי שֶׁמּוֹסִיפִין טוּמְאָה עַל טוּמְאָתוֹ.

**William Davidson Edition - English:**
**Rabbi Akiva added** to the statement of Rabbi Ḥanina the deputy High Priest **and said: In** all **the days of the priests, they did not refrain from lighting** *teruma* **oil that was** ritually **disqualified by** coming into contact with **one who immersed himself during that day** and who does not become completely purified until nightfall **in a lamp that became ritually impure** with first-degree impurity **through** contact with one who became **ritually impure** with impurity imparted by **a corpse.** They did so **even though they** would thereby **add impurity to** the **impurity** of the oil. A person who immersed himself during that day assumes the status of second-degree ritual impurity. His contact renders the oil ritually impure with third-degree ritual impurity. The lamp with first-degree ritual impurity renders the oil ritually impure with second-degree impurity.


###### Pesachim 14a:4
[Pesachim 14a:4](https://torahapp.org/share/book/Pesachim/r/14a:4)

אָמַר רַבִּי מֵאִיר: מִדִּבְרֵיהֶם לָמַדְנוּ שֶׁשּׂוֹרְפִין תְּרוּמָה טְהוֹרָה עִם הַטְּמֵאָה בַּפֶּסַח. אָמַר רַבִּי יוֹסֵי: אֵינָהּ הִיא הַמִּדָּה.

**William Davidson Edition - English:**
**Rabbi Meir said: From their statements we learned that one** may **burn ritually pure *teruma* with impure** *teruma* when removing leaven **on Passover** eve. The rationale that applies to the two previous cases applies here as well. Since both items are being burned, one may disregard the fact that one item will assume a higher degree of ritual impurity in the process. **Rabbi Yosei said: That is not the inference** from which the *halakha* in the case of ritually pure and ritually impure *teruma* can be learned. In those first two cases, the two items are both ritually impure, albeit at different degrees of ritual impurity. Rabbi Meir is referring to the combination of impure *teruma* with pure *teruma*, which would render pure *teruma* ritually impure.


###### Pesachim 14a:5
[Pesachim 14a:5](https://torahapp.org/share/book/Pesachim/r/14a:5)

וּמוֹדִים רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ שֶׁשּׂוֹרְפִין זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ. עַל מָה נֶחְלְקוּ — עַל הַתְּלוּיָה וְעַל הַטְּמֵאָה. שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר: תִּשָּׂרֵף זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ, וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר: שְׁתֵּיהֶן כְּאַחַת.

**William Davidson Edition - English:**
**And** in fact **Rabbi Eliezer and Rabbi Yehoshua,** who disagree with regard to the burning of leavened *teruma*, nevertheless **concede that one burns this** ritually pure *teruma* **by itself and that** impure *teruma* **by itself. With regard to what did they disagree?** They disagreed **with regard to** whether one may burn *teruma* **in abeyance,** i.e., *teruma* whose purity is uncertain, **and** definitely **impure** *teruma* together, **as Rabbi Eliezer says: This** *teruma* in abeyance **should be burned by itself, and that** impure *teruma* **should be burned by itself; and Rabbi Yehoshua says:** In that case, **both of them** may be burned **as one.**


###### Pesachim 14a:6
[Pesachim 14a:6](https://torahapp.org/share/book/Pesachim/r/14a:6)

**גְּמָ׳** מִכְּדֵי בָּשָׂר שֶׁנִּטְמָא בִּוְולַד הַטּוּמְאָה מַאי הָוֵי — שֵׁנִי, כִּי שָׂרֵיף לֵיהּ בַּהֲדֵי בָּשָׂר שֶׁנִּטְמָא בְּאַב הַטּוּמְאָה מַאי הָוֵי — שֵׁנִי,

**William Davidson Edition - English:**
**GEMARA:** The Gemara analyzes the mishna’s first statement: **Now** consider, **what is** the status of **meat that became ritually impure by** coming into contact with **a secondary source of impurity?** It assumes **second-**degree ritual impurity status. **When one burns** that meat together **with meat that became ritually impure by** coming into contact with **a primary source of ritual impurity, what is** the status of that first piece of meat? It assumes **second-**degree ritual impurity status. Meat that touches a primary source of impurity assumes first-degree ritual impurity status, which transmits second-degree impurity to other meat.


###### Pesachim 14a:7
[Pesachim 14a:7](https://torahapp.org/share/book/Pesachim/r/14a:7)

שֵׁנִי וְשֵׁנִי הוּא. מַאי מוֹסִיף לוֹ טוּמְאָה עַל טוּמְאָתוֹ אִיכָּא?

**William Davidson Edition - English:**
The Gemara continues: Since when the first piece of meat is placed next to the meat that came into contact with a primary source it assumes second-degree impurity, this **is** a case where the meat is with **second-**degree status, **and** through contact with the primary source it would assume **second-**degree status. In **what** sense **is there** a case of **adding impurity to its impurity** here? There is no change in the status of the first piece of meat at all.


###### Pesachim 14a:8
[Pesachim 14a:8](https://torahapp.org/share/book/Pesachim/r/14a:8)

אָמַר רַב יְהוּדָה: הָכָא בִּוְולַד וְולַד עָסְקִינַן, דְּהָוֵי לֵיהּ שְׁלִישִׁי, וְקָסָבַר שְׁלִישִׁי מוּתָּר לַעֲשׂוֹתוֹ שֵׁנִי.

**William Davidson Edition - English:**
**Rav Yehuda said:** The above interpretation is incorrect, as **here we are dealing with** the **secondary source of a secondary source of ritual impurity,** i.e., meat that came in contact with second-degree ritual impurity. The statement in the mishna: That became ritually impure by coming into contact with a secondary source of ritual impurity, should not be understood as saying that it came into contact with meat with first-degree ritual impurity status, **as** in this case, the meat came into contact with meat with second-degree ritual impurity status and **is** impure with **third-**degree ritual impurity. **And** Rabbi Ḥanina the deputy High Priest **maintains** that **it is permitted to render** impure with **second-**degree impurity an object with **third-**degree ritual impurity by burning it with meat that came into contact with a primary source of ritual impurity.


###### Pesachim 14a:9
[Pesachim 14a:9](https://torahapp.org/share/book/Pesachim/r/14a:9)

וְהָא אֵין אוֹכֶל מְטַמֵּא אוֹכֶל! דְּתַנְיָא: יָכוֹל יְהֵא אוֹכֶל מְטַמֵּא אוֹכֶל, תַּלְמוּד לוֹמַר: ״וְכִי יֻתַּן מַיִם עַל זֶרַע וְנָפַל מִנִּבְלָתָם עָלָיו טָמֵא הוּא״ — הוּא טָמֵא, וְאֵין עוֹשֶׂה כַּיּוֹצֵא בּוֹ טָמֵא.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **Isn’t** there a principle that **food does not transmit ritual impurity to** other **food, as it was taught** in a *baraita*: I **might** have thought that **food transmits impurity to** other **food;** therefore, **the verse states: “And if water is placed upon the seed, and any** part **of a carcass falls upon it, it is impure”** (Leviticus 11:38). The Sages derived from this verse: **It,** the food exposed to the source of impurity, **is impure, but it does not render similar** foods **impure.** Apparently, food does not transmit impurity to other food.


###### Pesachim 14a:10
[Pesachim 14a:10](https://torahapp.org/share/book/Pesachim/r/14a:10)

הָנִיחָא לְאַבָּיֵי דְּאָמַר: לֹא שָׁנוּ אֶלָּא בְּחוּלִּין, אֲבָל בִּתְרוּמָה וְקׇדָשִׁים — עוֹשֶׂה כַּיּוֹצֵא בּוֹ.

**William Davidson Edition - English:**
**This** works out **well according to** the opinion of **Abaye, who said: They taught** this principle that food does not transmit ritual impurity to other food **only with regard to non-sacred** food; **however, with regard to *teruma* and consecrated** food, food **transmits** impurity to other foods it touches, and **it renders** the *teruma* or consecrated food **similar to it** in terms of impurity.


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

וּלְרַב אַדָּא בַּר אַהֲבָה מִשְּׁמֵיהּ דְּרָבָא נָמֵי דְּאָמַר: לֹא שָׁנוּ אֶלָּא חוּלִּין וּתְרוּמָה, אֲבָל בְּקָדָשִׁים — עוֹשֶׂה כַּיּוֹצֵא בָּהֶן, שַׁפִּיר.

**William Davidson Edition - English:**
**And** this is **also** the case **according to** the opinion stated by **Rav Adda bar Ahava in the name of Rava, who said: They taught** this principle, that food does not transmit ritual impurity to other food, **only with regard to non-sacred** food **and *teruma*; however, with regard to consecrated** food, food **transmits** impurity to other foods it touches, and **it renders** the consecrated food **similar to it** in terms of impurity. According to this opinion, it works out **well.** As the mishna is dealing with a case of consecrated meat, impurity can be transmitted from one food item to another.


###### Pesachim 14a:12
[Pesachim 14a:12](https://torahapp.org/share/book/Pesachim/r/14a:12)

אֶלָּא לְרָבִינָא מִשְּׁמֵיהּ דְּרָבָא דְּאָמַר: מִקְרָא מָלֵא דִּיבֵּר הַכָּתוּב, לָא שְׁנָא חוּלִּין, לָא שְׁנָא תְּרוּמָה, לָא שְׁנָא קָדָשִׁים — אֵינוֹ עוֹשֶׂה כַּיּוֹצֵא בּוֹ. מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
**However,** this is not the case **according to** the opinion stated by **Ravina in the name of Rava, who said: The Torah stated** this principle in **a categorical verse,** without any exceptions, meaning it is **no different** with regard to **non-sacred** food, and it is **no different** with regard to ***teruma*, and** it is **no different** with regard to **consecrated** food, as in all of these cases one type of food **does not render** other food **similar to it** in terms of impurity. According to this opinion, **what can be said** in terms of understanding the statement in the mishna: Even though they thereby add impurity to its impurity?


###### Pesachim 14a:13
[Pesachim 14a:13](https://torahapp.org/share/book/Pesachim/r/14a:13)

הָכָא בְמַאי עָסְקִינַן? דְּאִיכָּא מַשְׁקִין בַּהֲדֵי בָּשָׂר, דְּקָא מִיטַּמֵּא מֵחֲמַת מַשְׁקִין.

**William Davidson Edition - English:**
The Gemara answers in defense of this opinion: **With what are we dealing here?** It is with a case **where there are liquids with the meat** when it comes into contact with the primary source of ritual impurity. Since the other piece of meat comes into contact with the liquid on that meat, **it becomes impure due to** contact with **the liquid.** Although food does not transmit impurity to food, liquid transmits impurity to food.


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

אִי הָכִי, הַאי ״עִם הַבָּשָׂר שֶׁנִּטְמָא בְּאַב הַטּוּמְאָה״ — ״עִם הַבָּשָׂר וּמַשְׁקִין״ מִיבְּעֵי לֵיהּ! אֶלָּא: נְהִי דְּאֵין אוֹכֶל מְטַמֵּא אוֹכֶל מִדְּאוֹרָיְיתָא, מִדְּרַבָּנַן מִיהוּ מְטַמֵּא.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **If so, this** phrase: **With meat that became ritually impure by** contact with **a primary source of impurity,** is imprecise. The *tanna* **should have** said: **With meat and liquids,** as the liquids are essential for the transmission of impurity. **Rather,** the Gemara explains: **Although food does not transmit impurity to** other **food by Torah law, in any event, by rabbinic law,** food **transmits impurity** to other food. The mishna is based on the rabbinic decree that food transmits impurity to other food.


###### Pesachim 14a:15
[Pesachim 14a:15](https://torahapp.org/share/book/Pesachim/r/14a:15)

הוֹסִיף רַבִּי עֲקִיבָא: מִימֵיהֶן שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלְּהַדְלִיק כּוּ׳. מִכְּדֵי שֶׁמֶן שֶׁנִּפְסַל בִּטְבוּל יוֹם מַאי הָוֵי — שְׁלִישִׁי. וְכִי מַדְלֵיק לֵיהּ בְּנֵר שֶׁנִּטְמָא בִּטְמֵא מֵת מַאי הָוֵי — שֵׁנִי.

**William Davidson Edition - English:**
It was stated in the mishna that **Rabbi Akiva added: In** all **the days of the priests, they did not refrain from lighting** *teruma* oil that was ritually disqualified by coming into contact with one who immersed himself during that day, in a lamp that was rendered ritually impure with first-degree impurity through contact with one who became ritually impure with impurity imparted by a corpse. The Gemara asks: **Now** consider, **what is** the status of **oil that was disqualified by one who immersed himself during that day?** As one who immersed himself during that day assumes second-degree impurity, the oil that he touches assumes **third-**degree ritual impurity status. **And when he lights it in a lamp that was rendered ritually impure through** contact with one who became **ritually impure** with impurity imparted by **a corpse,** who has first-degree impurity status, **what is** the impurity status of the oil? It assumes **second-**degree ritual impurity status.


###### Pesachim 14a:16
[Pesachim 14a:16](https://torahapp.org/share/book/Pesachim/r/14a:16)

מַאי קָא מַשְׁמַע לַן — שְׁלִישִׁי מוּתָּר לַעֲשׂוֹתוֹ שֵׁנִי, הַיְינוּ הָךְ?! אָמַר רַב יְהוּדָה: הָכָא בְּנֵר שֶׁל מַתֶּכֶת עָסְקִינַן, דְּרַחֲמָנָא אָמַר:

**William Davidson Edition - English:**
If so, **what is** Rabbi Akiva **teaching us** by this *halakha*? This statement apparently teaches us that with regard to an object that is ritually impure with **third-**degree impurity status, **it is permitted to render it** impure with **second-**degree impurity status. Yet **this is** the same *halakha* as **that** which was taught by Rabbi Ḥanina the deputy High Priest. What is novel about the *halakha* taught by Rabbi Akiva? **Rav Yehuda said: Here, we are dealing with a metal lamp,** which has a unique halakhic status. **As the Merciful One states:**