## Pesachim Daf 28a

###### Pesachim 28a:1
[Pesachim 28a:1](https://torahapp.org/share/book/Pesachim/r/28a:1)

חָזַר רַבִּי יְהוּדָה וְדָנוֹ דִּין אַחֵר: נוֹתָר יֶשְׁנוֹ בְּ״בַל תּוֹתִירוּ״, וְחָמֵץ בְּ״בַל תּוֹתִירוּ״. מָה נוֹתָר בִּשְׂרֵיפָה — אַף חָמֵץ בִּשְׂרֵיפָה.

**William Davidson Edition - English:**
**Then Rabbi Yehuda presented a different logical derivation:** The prohibition against eating and deriving benefit from **leftover** sacrificial meat **is** clearly included **in** the prohibition of: **And you shall not leave over. And leavened bread is** also included, in a sense, **in** the prohibition of: **And you shall not leave over,** as once the time it may be eaten expires, one violates the prohibitions of: It shall not be seen, and: It shall not be found, by owning it. **Just as leftover** sacrificial meat **is subject to burning, so too, leavened bread is subject to burning.**


###### Pesachim 28a:2
[Pesachim 28a:2](https://torahapp.org/share/book/Pesachim/r/28a:2)

אָמְרוּ לוֹ: אָשָׁם תָּלוּי וְחַטַּאת הָעוֹף הַבָּא עַל הַסָּפֵק לִדְבָרֶיךָ יוֹכִיחוּ, שֶׁהֵן בְּ״בַל תּוֹתִירוּ״. שֶׁאָנוּ אוֹמְרִים בִּשְׂרֵיפָה, וְאַתָּה אוֹמֵר בִּקְבוּרָה! שָׁתַק רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**They said to him: According to your opinion, an uncertain guilt-offering and a bird** sacrificed **as a sin-offering in a case of doubt will prove** that this comparison is not valid, **as they are** also included **in** the prohibition of: **And you shall not leave over,** since these offerings are prohibited after the time in which they may be eaten has expired. **As we say that they are subject to burning, but you say** that an uncertain guilt-offering **is subject to burial. Rabbi Yehuda was silent,** as he had no response.


###### Pesachim 28a:3
[Pesachim 28a:3](https://torahapp.org/share/book/Pesachim/r/28a:3)

אָמַר רַב יוֹסֵף, הַיְינוּ דְּאָמְרִי אִינָשֵׁי: כַּפָּא דַּחֲטָא נַגָּרָא — בְּגַוַּוהּ נִשְׂרוֹף חַרְדְּלָא.

**William Davidson Edition - English:**
**Rav Yosef said: This is as people say: In the spoon that the carpenter made, the mustard will burn his** palate. In other words, one can be harmed by his own actions. Similarly, in this case the strongest proof against Rabbi Yehuda’s opinion is the one based on Rabbi Yehuda’s own statement.


###### Pesachim 28a:4
[Pesachim 28a:4](https://torahapp.org/share/book/Pesachim/r/28a:4)

(אָמַר אַבָּיֵי:) סַדָּנָא בְּסַדָּנֵי יְתֵיב — מִדְּוִיל יְדֵיהּ מִשְׁתַּלֵּים.

**William Davidson Edition - English:**
**Abaye said** another folk expression: **He who made the stocks [*saddana*] shall sit in the stocks; he is repaid through his** own **handiwork.**


###### Pesachim 28a:5
[Pesachim 28a:5](https://torahapp.org/share/book/Pesachim/r/28a:5)

רָבָא אָמַר: גִּירָאָה בְּגִירֵיהּ מִקְּטִיל — מִדְּוִיל יְדֵיהּ מִשְׁתַּלֵּים.

**William Davidson Edition - English:**
**Rava said** another similar saying: **He who made the arrows shall be killed with his** own **arrows; he is repaid through his** own **handiwork.**


###### Pesachim 28a:6
[Pesachim 28a:6](https://torahapp.org/share/book/Pesachim/r/28a:6)

וַחֲכָמִים אוֹמְרִים מְפָרֵר וְזוֹרֶה וְכוּ׳. אִיבַּעְיָא לְהוּ, הֵיכִי קָאָמַר: מְפָרֵר וְזוֹרֶה לָרוּחַ, וּמְפָרֵר וּמֵטִיל לַיָּם. אוֹ דִילְמָא: מְפָרֵר וְזוֹרֶה לָרוּחַ, אֲבָל מֵטִיל לַיָּם בְּעֵינֵיהּ. תְּנַן נָמֵי גַּבֵּי עֲבוֹדָה זָרָה כִּי הַאי גַוְונָא, רַבִּי יוֹסֵי אוֹמֵר: שׁוֹחֵק וְזוֹרֶה לָרוּחַ, אוֹ מֵטִיל לַיָּם. וְאִיבַּעְיָא לְהוּ: הֵיכִי קָאָמַר? שׁוֹחֵק וְזוֹרֶה לָרוּחַ, וְשׁוֹחֵק וּמֵטִיל לַיָּם. אוֹ דִילְמָא שׁוֹחֵק וְזוֹרֶה לָרוּחַ, אֲבָל מֵטִיל לַיָּם בְּעֵינֵיהּ.

**William Davidson Edition - English:**
It was taught in the mishna: **And the Rabbis say** that leavened bread need not be burned; rather, **one** may even **crumble** it **and throw** it **into the wind** or the sea. **A dilemma was raised before** the Sages: **With regard to what** case **are they speaking?** Do they mean that he must specifically **crumble** it **and throw** it **into the wind** or **crumble** it **and throw** it **into the sea? Or perhaps one** may **crumble** it **and throw** it **into the wind, but he** may **cast** it **into the sea in its pure, unadulterated form,** without crumbling it first. **We also learned** in a mishna **with regard to idolatry in a case like this** that **Rabbi Yosei says: He** may **grind** the idol **and throw** the dust **into the wind or cast it into the sea. And a dilemma was raised before** the Sages: **With regard to what** case **are they speaking?** Must one specifically **grind** it **and throw** it **into the wind or grind** it **and throw** it **into the sea? Or** perhaps **he** may **grind** it **and throw** it **into the wind; however, he** may **throw** it **into the sea in its pure,** unadulterated form.


###### Pesachim 28a:7
[Pesachim 28a:7](https://torahapp.org/share/book/Pesachim/r/28a:7)

אָמַר רַבָּה: מִסְתַּבְּרָא עֲבוֹדָה זָרָה דִּלְיָם הַמֶּלַח קָא אָזְלָא — לָא בָּעֵי שְׁחִיקָה. חָמֵץ דְּלִשְׁאָר נְהָרוֹת קָאָזֵיל — בָּעֵי פֵּירוּר. אֲמַר לֵיהּ רַב יוֹסֵף: אַדְּרַבָּה, אִיפְּכָא מִסְתַּבְּרָא: עֲבוֹדָה זָרָה דְּלָא מִמִּיסָּה — בָּעֵי שְׁחִיקָה. חָמֵץ דְּמִמִּיס — לָא בָּעֵי פֵּירוּר.

**William Davidson Edition - English:**
**Rabba said: It stands to reason that since idols are thrown into the Dead Sea, they do not need grinding,** as there is no concern that they will be removed and used again. However, **leavened bread that** may be **thrown into other rivers, needs crumbling** before being cast away. **Rav Yosef said to him: On the contrary, the opposite is** more **reasonable. Idols, which do not** normally **disintegrate** in the water, **need grinding.** However, **leavened bread, which disintegrates in the water** on its own, **does not need crumbling.**


###### Pesachim 28a:8
[Pesachim 28a:8](https://torahapp.org/share/book/Pesachim/r/28a:8)

תַּנְיָא כְּווֹתֵיהּ דְּרַבָּה, תַּנְיָא כְּווֹתֵיהּ דְּרַב יוֹסֵף. תַּנְיָא כְּווֹתֵיהּ דְּרַבָּה: הָיָה מְהַלֵּךְ בַּמִּדְבָּר — מְפָרֵר וְזוֹרֶה לָרוּחַ. הָיָה מְהַלֵּךְ בִּסְפִינָה — מְפָרֵר וּמֵטִיל לַיָּם. תַּנְיָא כְּווֹתֵיהּ דְּרַב יוֹסֵף: הָיָה מְהַלֵּךְ בַּמִּדְבָּר — שׁוֹחֵק וְזוֹרֶה לָרוּחַ. הָיָה מְהַלֵּךְ בִּסְפִינָה — שׁוֹחֵק וּמֵטִיל לַיָּם.

**William Davidson Edition - English:**
A *baraita* **was taught in accordance with** the opinion of **Rabba** and a *baraita* **was taught in accordance with** the opinion of **Rav Yosef.** The Gemara explains: A *baraita* **was taught in accordance with** the opinion of **Rabba:** If **one was walking in the desert** with leavened bread in his hand and the time came on the eve of Passover to remove it, then **he** must **crumble** the leavened bread **and throw it into the wind.** If **he was traveling on a ship, he** must **crumble** the leavened bread **and throw it into the sea.** And a *baraita* **was taught in accordance with** the opinion of **Rav Yosef:** If **one was walking in the desert** and found an idol, **he** must **grind it and throw it into the wind.** If **he was traveling on a ship, he** must **grind it and throw it into the sea.**


###### Pesachim 28a:9
[Pesachim 28a:9](https://torahapp.org/share/book/Pesachim/r/28a:9)

שְׁחִיקָה קַשְׁיָא לְרַבָּה, פֵּירוּר קַשְׁיָא לְרַב יוֹסֵף. שְׁחִיקָה לְרַבָּה לָא קַשְׁיָא: הָא — לְיָם הַמֶּלַח, הָא — לִשְׁאָר נְהָרוֹת. פֵּירוּר לְרַב יוֹסֵף לָא קַשְׁיָא: הָא — בְּחִיטֵּי, הָא — בְּנַהֲמָא.

**William Davidson Edition - English:**
The Gemara comments: The requirement of **grinding** in one *baraita* **is difficult for Rabba,** since according to his opinion there is no need to grind idols before throwing them into the sea. And the requirement of **crumbling** leavened bread mentioned in the other *baraita* **is difficult for Rav Yosef,** as in his opinion leavened bread need not be crumbled before it is thrown into the sea. The Gemara answers: The requirement of **grinding is not difficult for Rabba. This** case, where one is not required to grind it, is where he throws it **into the Dead Sea. That** case, where he is required to grind it before throwing it, is where he throws it **into other rivers.** Similarly, the requirement of **crumbling is not difficult for Rav Yosef. This** case is dealing **with** a bag **of wheat** that became leavened. Since wheat does not disintegrate on its own, one must grind it up and scatter it into the water. **That** case is referring **to bread.** Since bread will disintegrate in the water on its own, there is no need to crumble it.


###### Pesachim 28a:10
[Pesachim 28a:10](https://torahapp.org/share/book/Pesachim/r/28a:10)

**מַתְנִי׳** חָמֵץ שֶׁל גּוֹי שֶׁעָבַר עָלָיו הַפֶּסַח — מוּתָּר בַּהֲנָאָה, וְשֶׁל יִשְׂרָאֵל — אָסוּר בַּהֲנָאָה, שֶׁנֶּאֱמַר: ״לֹא יֵרָאֶה לְךָ שְׂאוֹר״.

**William Davidson Edition - English:**
**MISHNA:** **It is permitted** for a Jew **to** derive **benefit from leavened bread of a gentile over which Passover has elapsed,** i.e., leavened bread that remains after the conclusion of Passover. However, **it is prohibited to** derive **benefit from** leaven **of a Jew** over which Passover has elapsed, **as it is stated:** “And no leavened bread shall be seen with you, **neither shall there be leaven seen with you,** in all your borders” (Exodus 13:7).


###### Pesachim 28a:11
[Pesachim 28a:11](https://torahapp.org/share/book/Pesachim/r/28a:11)

**גְּמָ׳** מַנִּי מַתְנִיתִין? לָא רַבִּי יְהוּדָה וְלָא רַבִּי שִׁמְעוֹן וְלָא רַבִּי יוֹסֵי הַגְּלִילִי. מַאי הִיא? דְּתַנְיָא: חָמֵץ, בֵּין לִפְנֵי זְמַנּוֹ בֵּין לְאַחַר זְמַנּוֹ — עוֹבֵר עָלָיו בְּלָאו. תּוֹךְ זְמַנּוֹ — עוֹבֵר עָלָיו בְּלָאו וְכָרֵת, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**GEMARA:** The Gemara begins by asking: **Who is** the author of **the mishna? It is not** in accordance with the opinion of **Rabbi Yehuda, and it is not** in accordance with the opinion of **Rabbi Shimon, and it is not** in accordance with the opinion of **Rabbi Yosei HaGelili.** The Gemara clarifies this question: **What is** the case about which these Sages disagree, and what are their opinions on this issue? The Gemara explains: **As it was taught** in a *baraita*: One who eats or derives benefit from **leavened bread, whether before its time,** starting at midday on Passover eve, **or after its time,** i.e., leavened bread over which Passover has elapsed, **transgresses a negative mitzva. During its time,** on Passover itself, one who eats leavened bread **transgresses a negative mitzva and** is liable to receive ***karet*.** This is **the statement of Rabbi Yehuda.**