## Pesachim Daf 15a

###### Pesachim 15a:1
[Pesachim 15a:1](https://torahapp.org/share/book/Pesachim/r/15a:1)

וּמַאי ״מִדִּבְרֵיהֶם״ — מִדִּבְרֵי רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים.

**William Davidson Edition - English:**
**And what** did Rabbi Meir mean when he said: **From their statements?** He meant: **From the statement of Rabbi Ḥanina the deputy High Priest.**


###### Pesachim 15a:2
[Pesachim 15a:2](https://torahapp.org/share/book/Pesachim/r/15a:2)

אָמַר רֵישׁ לָקִישׁ מִשּׁוּם בַּר קַפָּרָא: מַתְנִיתִין בְּאַב הַטּוּמְאָה דְּאוֹרָיְיתָא וְולַד הַטּוּמְאָה דְּאוֹרָיְיתָא, וּמַאי ״מִדִּבְרֵיהֶם״, מִדִּבְרֵי רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ.

**William Davidson Edition - English:**
**Reish Lakish said** another explanation of the mishna **in the name of bar Kappara: The** case in the **mishna** is one involving **a primary source of ritual impurity by Torah law and a secondary source of impurity by Torah law. And what** did Rabbi Meir mean by the phrase: **From their statements?** He was not referring to the *tanna’im* in this mishna, but rather: **From the statements of Rabbi Eliezer and Rabbi Yehoshua** cited elsewhere.


###### Pesachim 15a:3
[Pesachim 15a:3](https://torahapp.org/share/book/Pesachim/r/15a:3)

הֵי רַבִּי יְהוֹשֻׁעַ? אִילֵּימָא הָא רַבִּי יְהוֹשֻׁעַ דִּתְנַן: חָבִית שֶׁל תְּרוּמָה שֶׁנּוֹלַד לָהּ סְפֵק טוּמְאָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם הָיְתָה מוּנַּחַת בִּמְקוֹם הַתּוּרְפָּה, יַנִּיחֶנָּה בְּמָקוֹם הַמּוּצְנָע, וְאִם הָיְתָה מְגוּלָּה — יְכַסֶּנָּה.

**William Davidson Edition - English:**
The Gemara asks: To **which** statement of **Rabbi Yehoshua** is Rabbi Meir referring? **If you say** he is referring to **this** statement of **Rabbi Yehoshua, as we learned** in a mishna: In the case of **a barrel of *teruma*** produce **with regard to which uncertainty developed** with regard to its **impurity,** and which therefore may not be eaten, **Rabbi Eliezer says** that one must nevertheless safeguard the *teruma* from ritual impurity. Therefore, he maintains: **If** the barrel **was resting in a vulnerable place,** where it may come into contact with impurity, **one** should **place it in a concealed place, and if it was exposed, he** should **cover it.**


###### Pesachim 15a:4
[Pesachim 15a:4](https://torahapp.org/share/book/Pesachim/r/15a:4)

רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אִם הָיְתָה מוּנַּחַת בְּמָקוֹם הַמּוּצְנָע — יַנִּיחֶנָּה בִּמְקוֹם הַתּוּרְפָּה, וְאִם הָיְתָה מְכוּסָּה — יְגַלֶּנָּה.

**William Davidson Edition - English:**
**Rabbi Yehoshua says:** That is not necessary. Rather, even **if it was placed in a concealed place,** he may **place it in a vulnerable place** if he chooses. **And if it was covered, he** may **expose it,** as he need no longer safeguard this *teruma* from impurity. According to Rabbi Yehoshua, as *teruma* whose impurity status is uncertain, may be used only for lighting a fire, there is no requirement to prevent it from contact with ritual impurity. The same reasoning applies to pure leaven: One is not required to safeguard it from impurity in the process of its removal.


###### Pesachim 15a:5
[Pesachim 15a:5](https://torahapp.org/share/book/Pesachim/r/15a:5)

מִי דָּמֵי? הָתָם — גְּרָמָא בְּעָלְמָא. הָכָא — בְּיָדַיִם!

**William Davidson Edition - English:**
The Gemara rejects the comparison: **Is** this dispute with regard to the placement of doubtfully impure *teruma* **comparable** to the case of burning ritually pure and impure items together? **There,** Rabbi Yehoshua permits **mere** passive **causation** of impurity; however, he does not permit one to actively render *teruma* whose impurity status is uncertain, impure. **Here,** however, in the statement of Rabbi Meir, he actively renders leavened *teruma* **impure with** his **hands.**


###### Pesachim 15a:6
[Pesachim 15a:6](https://torahapp.org/share/book/Pesachim/r/15a:6)

אֶלָּא הָא רַבִּי יְהוֹשֻׁעַ, דִּתְנַן: חָבִית שֶׁל תְּרוּמָה שֶׁנִּשְׁבְּרָה בַּגַּת הָעֶלְיוֹנָה, וְתַחְתּוֹנָה חוּלִּין טְמֵאִין,

**William Davidson Edition - English:**
**Rather,** Rabbi Meir did not infer his opinion from that statement; instead, he inferred it from **this** other statement of **Rabbi Yehoshua. As we learned** in a mishna: With regard to **a barrel of *teruma*** wine **that broke in the upper** area of a **winepress,** where grapes are pressed, **and** there is **impure, non-sacred** wine in the **lower** area of the press, where the wine flows from the upper area, the following dilemma arises: If the *teruma* wine flows into the non-sacred wine, the *teruma* will be rendered ritually impure. The result will be significant financial loss, as the legal status of all the wine in the lower press will be that of impure *teruma*, which is prohibited even for priests to drink.


###### Pesachim 15a:7
[Pesachim 15a:7](https://torahapp.org/share/book/Pesachim/r/15a:7)

מוֹדֶה רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ שֶׁאִם יָכוֹל לְהַצִּיל מִמֶּנָּה רְבִיעִית בְּטׇהֳרָה — יַצִּיל. וְאִם לָאו, רַבִּי אֱלִיעֶזֶר אוֹמֵר: תֵּרֵד וְתִטָּמֵא, וְאַל יְטַמְּאֶנָּה בַּיָּד. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: אַף יְטַמְּאֶנָּה בַּיָּד.

**William Davidson Edition - English:**
In that case, **Rabbi Eliezer and Rabbi Yehoshua concede that if one is able to rescue** even **a quarter-***log* **from** the barrel that broke by receiving the *teruma* wine in a vessel before it becomes impure, and thereby keep the wine **in** a state of **ritual purity, he** should **rescue** it. **And** if **one cannot** receive the wine in a pure vessel, as only impure vessels are available, such that if he uses them to receive the wine or to seal the upper press he will render the *teruma* impure, **Rabbi Eliezer says:** The *teruma* wine should be allowed to **descend and become impure** on its own, **but one** should **not** actively **render it impure with** his **hand. Rabbi Yehoshua says: One** may **even render it impure with** his **hand.** Since it will become impure on its own regardless of his actions, there is no objection to rendering the *teruma* impure preemptively in order to prevent greater financial loss. Apparently, according to Rabbi Yehoshua, it is permitted to render an item impure if it will be lost in any case.


###### Pesachim 15a:8
[Pesachim 15a:8](https://torahapp.org/share/book/Pesachim/r/15a:8)

אִי הָכִי, הַאי ״מִדִּבְרֵיהֶם״, ״מִדְּבָרָיו״ מִיבְּעֵי לֵיהּ!

**William Davidson Edition - English:**
The Gemara raises a difficulty: **If so,** that Rabbi Meir is referring to the above dispute, **this** expression: **From their statements,** is imprecise, as his ruling is not based on Rabbi Eliezer’s opinion at all. Instead, Rabbi Meir **should have** said: **From his statement,** as he learns his ruling solely from the opinion of Rabbi Yehoshua.


###### Pesachim 15a:9
[Pesachim 15a:9](https://torahapp.org/share/book/Pesachim/r/15a:9)

הָכִי קָאָמַר: מִמַּחְלוֹקְתָּן שֶׁל רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ לָמַדְנוּ. דַּיְקָא נָמֵי: דְּקָתָנֵי ״מוֹדֶה רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ״. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara answers that **this is** what Rabbi Meir **is saying: We learned** this ruling **from the dispute between Rabbi Eliezer and Rabbi Yehoshua.** Since the *halakha* is in accordance with the opinion of Rabbi Yehoshua, this is a substantive source. The Gemara comments: The language of the mishna **is also precise, as** the continuation of the mishna **teaches: Rabbi Eliezer and Rabbi Yehoshua concede.** This indicates that Rabbi Meir is referring to their opinions. The Gemara concludes: Indeed, **learn from it** that this is the correct interpretation of Rabbi Meir’s statement.


###### Pesachim 15a:10
[Pesachim 15a:10](https://torahapp.org/share/book/Pesachim/r/15a:10)

וְכֵן אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ, מַתְנִיתִין בְּאַב הַטּוּמְאָה דְּאוֹרָיְיתָא וְולַד הַטּוּמְאָה דְּאוֹרָיְיתָא. וּמַאי ״מִדִּבְרֵיהֶם״ — מִדִּבְרֵי רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ.

**William Davidson Edition - English:**
**And likewise, Rav Naḥman said** that **Rabba bar Avuh said: The** case in the **mishna** is one involving **a primary source of ritual impurity by Torah law and a secondary source of impurity by Torah law. And what** is the meaning of the phrase: **From their statements?** It means **from the statements** of **Rabbi Eliezer and Rabbi Yehoshua** in the dispute cited above.


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

אֵיתִיבֵיהּ רָבָא לְרַב נַחְמָן, אָמַר רַבִּי יוֹסֵי: אֵין הַנָּדוֹן דּוֹמֶה לִרְאָיָה, שֶׁכְּשֶׁהֵעִידוּ רַבּוֹתֵינוּ, עַל מָה הֵעִידוּ — אִם עַל הַבָּשָׂר שֶׁנִּטְמָא בִּוְולַד הַטּוּמְאָה שֶׁשּׂוֹרְפִין אוֹתוֹ עִם הַבָּשָׂר שֶׁנִּטְמָא בְּאַב הַטּוּמְאָה, זֶה טָמֵא וְזֶה טָמֵא.

**William Davidson Edition - English:**
**Rava raised an objection to** the opinion of **Rav Naḥman** from the *Tosefta* that elaborates on the mishna. **Rabbi Yosei said** to Rabbi Meir: **The** inferred **conclusion** of burning pure and impure leaven together **is not similar to the** case from which you cited **proof. When the Sages testified, about what did they testify? If** your source is the testimony of Rabbi Ḥanina, the deputy High Priest, he testified **about the meat that became ritually impure through** contact with **a secondary source of impurity,** saying **that one** may **burn it** together **with the meat that became impure through** contact with **a primary source of impurity.** In that case, **this** meat **is impure and that** meat **is** similarly **impure.**


###### Pesachim 15a:12
[Pesachim 15a:12](https://torahapp.org/share/book/Pesachim/r/15a:12)

אִם עַל הַשֶּׁמֶן שֶׁנִּפְסַל בִּטְבוּל יוֹם שֶׁמַּדְלִיקִין אוֹתוֹ בְּנֵר שֶׁנִּטְמָא בִּטְמֵא מֵת, זֶה פָּסוּל וְזֶה טָמֵא. אַף אָנוּ מוֹדִים בִּתְרוּמָה שֶׁנִּטְמֵאת בִּוְולַד הַטּוּמְאָה, שֶׁשּׂוֹרְפִין אוֹתָהּ עִם הַתְּרוּמָה שֶׁנִּטְמֵאת בְּאַב הַטּוּמְאָה.

**William Davidson Edition - English:**
**If** your source is the testimony of Rabbi Akiva, he testified **about** *teruma* **oil that was** ritually **disqualified by** coming into contact with **one who immersed himself during that day,** saying **that one may kindle it 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.** That is a case where **this** oil **is disqualified and that** lamp **is impure. We also concede with regard to *teruma* that became impure through** contact with **a secondary source of impurity that one** may **burn it with *teruma* that became impure through** contact with **a primary source of impurity.**


###### Pesachim 15a:13
[Pesachim 15a:13](https://torahapp.org/share/book/Pesachim/r/15a:13)

אֲבָל הֵיאַךְ נִשְׂרֹף הַתְּלוּיָה עִם הַטְּמֵאָה? שֶׁמָּא יָבֹא אֵלִיָּהוּ וִיטַהֲרֶנָּה!

**William Davidson Edition - English:**
**However, how will we burn** *teruma* **in abeyance,** whose impurity status is uncertain, together **with ritually impure** *teruma*? **Perhaps Elijah** the Prophet **will come** and establish prophetically that the *teruma* is not ritually impure, **and he will render it ritually pure.** The legal status of *teruma* in abeyance is uncertain. How can one actively render it impure when it might ultimately be determined that it is pure?