## Pesachim Daf 22a

###### Pesachim 22a:1
[Pesachim 22a:1](https://torahapp.org/share/book/Pesachim/r/22a:1)

אוֹתוֹ אַתָּה מַשְׁלִיךְ לַכֶּלֶב, וְאִי אַתָּה מַשְׁלִיךְ לַכֶּלֶב כׇּל אִיסּוּרִין שֶׁבַּתּוֹרָה. וְרַבִּי מֵאִיר? אוֹתוֹ אַתָּה מַשְׁלִיךְ לַכֶּלֶב, וְאִי אַתָּה מַשְׁלִיךְ לַכֶּלֶב חוּלִּין שֶׁנִּשְׁחֲטוּ בַּעֲזָרָה.

**William Davidson Edition - English:**
The Gemara concludes: **It,** i.e., a *tereifa*, **you** may **throw to a dog, but you** may **not throw all** other items **prohibited by Torah law to a dog,** as both eating and deriving benefit are prohibited. The Gemara asks: **And** what *halakha* does **Rabbi Meir** learn from this verse? The Gemara answers that Rabbi Meir draws the following inference: **It, you** may **throw to a dog, but you** may **not throw** the meat of **a non-sacred animal that was slaughtered in the** Temple **courtyard to a dog,** as it is prohibited to benefit from it.


###### Pesachim 22a:2
[Pesachim 22a:2](https://torahapp.org/share/book/Pesachim/r/22a:2)

וְאִידַּךְ? חוּלִּין שֶׁנִּשְׁחֲטוּ בַּעֲזָרָה לָאו דְּאוֹרָיְיתָא הִיא.

**William Davidson Edition - English:**
**And** from where does **the other** Sage, Rabbi Yehuda, learn this *halakha* about non-sacrificial meat that was slaughtered in the Temple courtyard? The Gemara answers: He holds that the prohibition of deriving benefit from the meat of a **non-sacrificial animal that was slaughtered in the courtyard is not by Torah law;** rather, the Sages decreed that it is prohibited. Since it is not prohibited by Torah law, no verse is necessary.


###### Pesachim 22a:3
[Pesachim 22a:3](https://torahapp.org/share/book/Pesachim/r/22a:3)

מֵתִיב רַבִּי יִצְחָק נַפָּחָא: וַהֲרֵי גִּיד הַנָּשֶׁה, דְּרַחֲמָנָא אָמַר: ״עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה״, וּתְנַן: שׁוֹלֵחַ אָדָם יָרֵךְ לְגוֹי, וְגִיד הַנָּשֶׁה בְּתוֹכוֹ, מִפְּנֵי שֶׁמְּקוֹמוֹ נִיכָּר!

**William Davidson Edition - English:**
**Rabbi Yitzḥak Nappaḥa raised an objection: And** yet there is still the prohibition of **the sciatic nerve, as the Merciful One says: “Therefore the children of Israel may not eat the sciatic nerve”** (Genesis 32:33), **and we learned** in a mishna: **A person** may **send the thigh** of an animal **to a gentile** as a gift **with the sciatic nerve inside it,** he is not required to remove it. This is **due to** the fact that **its place is clear,** and it is obvious that this nerve has not been removed. Therefore, there is no concern that another Jew will assume that the first Jew removed this portion of the animal, which might cause him to accidentally eat the sciatic nerve. Apparently, one may benefit from this prohibited portion of the animal even though the verse says that one may not eat it.


###### Pesachim 22a:4
[Pesachim 22a:4](https://torahapp.org/share/book/Pesachim/r/22a:4)

קָסָבַר רַבִּי אֲבָהוּ: כְּשֶׁהוּתְּרָה נְבֵילָה — הִיא וְחֶלְבָּהּ וְגִידָהּ הוּתְּרָה. הָנִיחָא לְמַאן דְּאָמַר ״יֵשׁ בְּגִידִין בְּנוֹתֵן טַעַם״. אֶלָּא לְמַאן דְּאָמַר ״אֵין בְּגִידִין בְּנוֹתֵן טַעַם״, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara rejects this: **Rabbi Abbahu holds** that **when it was permitted** by the Torah to derive benefit from **an animal carcass, it, its fats, and its sinews,** such as the sciatic nerve, were all **permitted.** Therefore, the sciatic nerve is included in this exception and one may benefit from it. The Gemara challenges: **It works out well according to the one who said that sinews give flavor,** meaning that they have the taste of meat and therefore have the legal status of meat of an animal carcass. **However, according to the one who says** that **sinews do not give flavor** and are not categorized as meat, **what can be said?** If they are not considered to be meat, why are they included in the exception made for an animal carcass?


###### Pesachim 22a:5
[Pesachim 22a:5](https://torahapp.org/share/book/Pesachim/r/22a:5)

מַאן שָׁמְעַתְּ לֵיהּ דְּאָמַר ״אֵין בְּגִידִין בְּנוֹתֵן טַעַם״ רַבִּי שִׁמְעוֹן, דְּתַנְיָא: הָאוֹכֵל מִגִּיד הַנָּשֶׁה שֶׁל בְּהֵמָה טְמֵאָה, רַבִּי יְהוּדָה מְחַיֵּיב שְׁתַּיִם, וְרַבִּי שִׁמְעוֹן פּוֹטֵר.

**William Davidson Edition - English:**
The Gemara answers: **Whom did you hear that said** that **sinews do not give flavor?** It is **Rabbi Shimon, as it was taught** in a *baraita*: With regard to **one who eats the sciatic nerve from a non-kosher domesticated animal, Rabbi Yehuda deems** him **liable** to receive **two** sets of lashes: One for eating the sciatic nerve and one for eating the meat of a non-kosher animal. **And Rabbi Shimon exempts** him entirely, since according to his opinion the prohibition to eat the sciatic nerve applies only to a kosher animal. In addition, one violates the prohibition of eating from a non-kosher animal only when it has the flavor of meat.


###### Pesachim 22a:6
[Pesachim 22a:6](https://torahapp.org/share/book/Pesachim/r/22a:6)

רַבִּי שִׁמְעוֹן הָכִי נָמֵי דְּאָסַר בַּהֲנָאָה, דְּתַנְיָא: גִּיד הַנָּשֶׁה מוּתָּר בַּהֲנָאָה, דִּבְרֵי רַבִּי יְהוּדָה, וְרַבִּי שִׁמְעוֹן אוֹסֵר.

**William Davidson Edition - English:**
And it indeed follows logically that just as Rabbi Shimon exempts one who eats the sciatic nerve in that particular case, **so too here, Rabbi Shimon prohibits** deriving **benefit** from the sciatic nerve. **As it was taught** in a *baraita*: **It is permitted to** derive **benefit from the sciatic nerve;** this is **the statement of Rabbi Yehuda, and Rabbi Shimon prohibits** it. Since Rabbi Shimon holds that the sciatic nerve does not give flavor, it cannot be included in the exception of the animal carcass. Therefore, from the verse that prohibits eating the sciatic nerve he learns that one may not benefit from it either, in accordance with the opinion of Rabbi Abbahu. Rabbi Abbahu’s position fits according to both opinions. However, the mishna that indicates that it is permitted to derive benefit from the sciatic nerve is in accordance with the opinion of Rabbi Yehuda, as he holds that the sciatic nerve gives flavor and is therefore included in the exception of the animal carcass.


###### Pesachim 22a:7
[Pesachim 22a:7](https://torahapp.org/share/book/Pesachim/r/22a:7)

וַהֲרֵי דָּם, דְּרַחֲמָנָא אָמַר: ״כׇּל נֶפֶשׁ מִכֶּם לֹא תֹאכַל דָּם״, וּתְנַן: אֵלּוּ וָאֵלּוּ מִתְעָרְבִין בָּאַמָּה, וְיוֹצְאִין לְנַחַל קִדְרוֹן, וְנִמְכָּרִין לַגַּנָּנִין לְזַבֵּל, וּמוֹעֲלִין בּוֹ!

**William Davidson Edition - English:**
The Gemara further challenges Rabbi Abbahu’s opinion: **And** yet there is the prohibition of eating **blood, as the Merciful One says:** “Therefore I said to the children of Israel: **No soul of you shall eat blood,** neither shall any convert that dwells among you eat blood” (Leviticus 17:12). According to Rabbi Abbahu’s opinion, one may derive from this verse that in addition to the prohibition against eating blood, it is prohibited to benefit from it as well. **And we learned** in a mishna: Both **these and these,** the remnants of the blood from sin-offerings brought on the altar and other blood sprinkled on it, descend and **mix in the canal** from which water leaves the Temple. They then **exit to the Kidron Valley and are sold** at a special price **to gardeners as a fertilizer. And** one who does not first purchase the blood from the Temple **misuses consecrated property.** Apparently, under certain circumstances, one may benefit from blood which it is prohibited to consume.


###### Pesachim 22a:8
[Pesachim 22a:8](https://torahapp.org/share/book/Pesachim/r/22a:8)

שָׁאנֵי דָּם דְּאִיתַּקַּשׁ לְמַיִם, דִּכְתִיב ״לֹא תֹּאכְלֶנּוּ עַל הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם״ — מָה מַיִם מוּתָּרִין, אַף דָּם מוּתָּר.

**William Davidson Edition - English:**
The Gemara answers: **Blood is different, as it is juxtaposed** in the Torah **to water. As it is written** with regard to blood: **“You shall not eat it; you shall pour it out upon the earth like water”** (Deuteronomy 12:24). From here it is derived: **Just as it is permitted** to benefit from **water, so too, it is permitted** to benefit from **blood.**


###### Pesachim 22a:9
[Pesachim 22a:9](https://torahapp.org/share/book/Pesachim/r/22a:9)

וְאֵימָא, כַּמַּיִם הַמִּתְנַסְּכִים עַל גַּבֵּי הַמִּזְבֵּחַ! אָמַר רַבִּי אֲבָהוּ ״כַּמַּיִם״ — רוֹב מַיִם. מִידֵּי ״רוֹב מַיִם״ כְּתִיב?! אֶלָּא אָמַר רַב אָשֵׁי: כַּמַּיִם הַנִּשְׁפָּכִין, וְלֹא כַּמַּיִם הַנִּיסָּכִין.

**William Davidson Edition - English:**
The Gemara asks: **And say** instead that blood is meant to be **like water offered as a libation on the altar,** which is consecrated and from which one is prohibited to benefit. **Rabbi Abbahu said:** The comparison to permitted water can be deduced from that which the verse says: **“Like water [*kamayim*],”** meaning, like **most water;** and one is permitted to benefit from most types of water. The Gemara asks: **And is it written: Most water?** The Torah wrote: “Like water,” which could indicate a comparison to any type of water. **Rather, Rav Ashi said** that the verse should be understood as follows: **Like water that is poured out,** from which one may benefit, **and not like water that is offered as a libation.** Water offered on the altar is described using the term libation, and not using the term poured as found in the verse.


###### Pesachim 22a:10
[Pesachim 22a:10](https://torahapp.org/share/book/Pesachim/r/22a:10)

וְאֵימָא: כַּמַּיִם הַנִּשְׁפָּכִין לִפְנֵי עֲבוֹדָה זָרָה! הָתָם נָמֵי נִיסּוּךְ אִיקְּרִי, דִּכְתִיב ״יִשְׁתּוּ יֵין נְסִיכָם״.

**William Davidson Edition - English:**
The Gemara asks: **And say** that blood is meant to be **like water poured before idolatry,** from which one may not benefit. The Gemara rejects this: **There,** that **is also called a libation** and not pouring, **as it is written:** “Who did eat the fat of their sacrifices, **and drink the wine of their libations”** (Deuteronomy 32:38).