## Pesachim Daf 29a

###### Pesachim 29a:1
[Pesachim 29a:1](https://torahapp.org/share/book/Pesachim/r/29a:1)

דְּיִשְׂרָאֵל נָמֵי מִישְׁרֵא קָא שָׁרֵי! וְאִי רַבִּי יוֹסֵי הַגְּלִילִי — אֲפִילּוּ תּוֹךְ זְמַנּוֹ נָמֵי מִישְׁרֵא קָא שָׁרֵי בַּהֲנָאָה.

**William Davidson Edition - English:**
Rabbi Shimon **also permits** one to derive benefit from leavened bread after Passover even if it was **owned by a Jew. And if** the mishna follows the opinion of **Rabbi Yosei HaGelili, he would permit** one **to** derive **benefit** from it **even during** Passover.


###### Pesachim 29a:2
[Pesachim 29a:2](https://torahapp.org/share/book/Pesachim/r/29a:2)

אָמַר רַב אַחָא בַּר יַעֲקֹב: לְעוֹלָם רַבִּי יְהוּדָה הִיא, וְיָלֵיף שְׂאוֹר דַּאֲכִילָה מִשְּׂאוֹר דִּרְאִיָּיה. מָה שְׂאוֹר דִּרְאִיָּיה — שֶׁלְּךָ אִי אַתָּה רוֹאֶה, אֲבָל אַתָּה רוֹאֶה שֶׁל אֲחֵרִים וְשֶׁל גָּבוֹהַּ. אַף שְׂאוֹר דַּאֲכִילָה — שֶׁלְּךָ אִי אַתָּה אוֹכֵל, אֲבָל אַתָּה אוֹכֵל שֶׁל אֲחֵרִים וְשֶׁל גָּבוֹהַּ.

**William Davidson Edition - English:**
**Rav Aḥa bar Ya’akov said: Actually,** it is possible to explain that the mishna **is** in accordance with the opinion of **Rabbi Yehuda, and** he **derives** the restrictions pertaining to **the eating of leaven from** the restrictions relating to **seeing leaven.** The prohibition against **seeing leaven** is worded: “It shall not be seen by you.” It is understood to mean that **you should not see your own** or another Jew’s leaven. **But you may see** leaven that belongs **to others,** i.e., gentiles, **and** leaven consecrated **to God. Similarly,** with regard to the prohibition against **eating leaven** that was owned by a Jew during Passover after Passover, **you may not eat your own** leavened bread, **but you may eat** the leavened bread **of others or** the leaven consecrated **to God** after Passover.


###### Pesachim 29a:3
[Pesachim 29a:3](https://torahapp.org/share/book/Pesachim/r/29a:3)

וּבְדִין הוּא דְּאִיבְּעִי לֵיהּ לְמִיתְנֵא דַּאֲפִילּוּ בַּאֲכִילָה נָמֵי שְׁרֵי, וְאַיְּידֵי דִּתְנָא דְּיִשְׂרָאֵל אָסוּר בַּהֲנָאָה — תְּנָא נָמֵי דְּגוֹי מוּתָּר בַּהֲנָאָה. וּבְדִין הוּא דְּאִיבְּעִי לֵיהּ לְמִיתְנֵא דַּאֲפִילּוּ בְּתוֹךְ זְמַנּוֹ מוּתָּר בַּהֲנָאָה, וְאַיְּידֵי דִּתְנָא דְּיִשְׂרָאֵל לְאַחַר זְמַנּוֹ — תְּנָא נָמֵי דְּגוֹי לְאַחַר זְמַנּוֹ.

**William Davidson Edition - English:**
**And by right it** should have **taught** that **even the eating** of leavened bread belonging to a gentile **is permitted** after the conclusion of Passover, **but since** the *tanna* **taught that it is forbidden to** derive **benefit from** leavened bread belonging to **a Jew** after Passover, **he also taught** that **it is permitted to** derive **benefit from** leavened bread belonging to **a gentile.** However, one should understand that it is permitted to eat this leavened bread as well. **And** similarly, **by right it** should have **taught that** even during Passover **it is permitted to** derive **benefit from** leavened bread that belongs to gentiles. **But since** the *tanna* **taught** about the leavened bread belonging to a **Jew after** Passover, **he also taught** about the leavened bread belonging to a gentile **after** Passover. Thus, one should not infer *halakhot* from the exact formulation of these details in the *baraita*, but rather understand that the mishna follows Rabbi Yehuda’s opinion.


###### Pesachim 29a:4
[Pesachim 29a:4](https://torahapp.org/share/book/Pesachim/r/29a:4)

רָבָא אָמַר: לְעוֹלָם רַבִּי שִׁמְעוֹן הִיא. וְרַבִּי שִׁמְעוֹן, קְנָסָא קָנֵיס, הוֹאִיל וְעָבַר עֲלֵיהּ בְּבַל יֵרָאֶה וּבַל יִמָּצֵא.

**William Davidson Edition - English:**
**Rava said:** This is not so. **Actually,** our mishna **is** in accordance with the opinion of **Rabbi Shimon.** However, this is difficult, as Rabbi Shimon states that it is permitted for a Jew to derive benefit from leavened bread that had been owned by another Jew during Passover, while our mishna explicitly states that this is forbidden. This can be resolved by explaining that **Rabbi Shimon** argues that it is permitted only according to Torah law. However, one who intentionally commits such a transgression **incurs a penalty. Since he transgressed** the prohibition **it shall not be seen and** the prohibition **it shall not be found,** the Sages decreed that it is forbidden for him to derive benefit from this leavened bread.


###### Pesachim 29a:5
[Pesachim 29a:5](https://torahapp.org/share/book/Pesachim/r/29a:5)

בִּשְׁלָמָא לְרָבָא, הַיְינוּ דְּקָתָנֵי: שֶׁל יִשְׂרָאֵל אָסוּר, מִשּׁוּם שֶׁנֶּאֱמַר ״לֹא יֵרָאֶה״. אֶלָּא לְרַב אַחָא בַּר יַעֲקֹב, מִשּׁוּם ״לֹא יֵאָכֵל חָמֵץ״ מִיבְּעֵי לֵיהּ!

**William Davidson Edition - English:**
The Gemara comments: **Granted, according to** the opinion of **Rava, this** explanation **is** consistent with **that which was taught** in the mishna: Leavened bread that **belonged to a Jew is forbidden because it is stated: “It shall not be seen”** (Exodus 13:7). According to this explanation, the connection between the prohibition against deriving benefit from leavened bread that was owned by a Jew during Passover and the verse prohibiting seeing leaven during Passover is clear. The prohibition against deriving benefit from this leavened bread is a rabbinically instituted fine for transgressing the Torah prohibition of “It shall not be seen.” **But according to** the opinion of **Rav Aḥa bar Ya’akov,** which states that our mishna follows the opinion of Rabbi Yehuda, and which renders forbidden by Torah law deriving benefit from leavened bread that was owned by a Jew during Passover, why is this verse cited? The mishna **should have said** that it is forbidden **due to** the verse **“Leavened bread shall not be eaten”** (Exodus 13:3), as that is the verse from which Rabbi Yehuda derives this prohibition.


###### Pesachim 29a:6
[Pesachim 29a:6](https://torahapp.org/share/book/Pesachim/r/29a:6)

מִי סָבְרַתְּ אַסֵּיפָא קָאֵי?! אַרֵישָׁא קָאֵי וְהָכִי קָאָמַר: חָמֵץ שֶׁל גּוֹי שֶׁעָבַר עָלָיו הַפֶּסַח מוּתָּר בַּהֲנָאָה, מִשּׁוּם שֶׁנֶּאֱמַר ״לֹא יֵרָאֶה לְךָ״ — שֶׁלְּךָ אִי אַתָּה רוֹאֶה, אֲבָל אַתָּה רוֹאֶה שֶׁל אֲחֵרִים וְשֶׁל גָּבוֹהַּ. וְיָלֵיף שְׂאוֹר דַּאֲכִילָה מִשְּׂאוֹר דִּרְאִיָּיה.

**William Davidson Edition - English:**
The Gemara answers: **Do you hold** that this proof **is referring to the latter clause** of the mishna, where the prohibition against deriving benefit from leavened bread owned by a Jew is discussed? **It is referring to the first clause** of the mishna, which discusses permission to derive benefit from leavened bread owned by a gentile, **and this is** what **it is saying: Leavened bread of a gentile, over which Passover has elapsed,** i.e., that remains after the conclusion of Passover, **it is permissible to** derive **benefit from** it, **due to** the verse where **it is stated: “It shall not be seen by you.”** This indicates that **you may not see your own** leaven, **but you may see** leaven that belongs **to others and** leaven consecrated **to God. And he derives** the details **about** the prohibition **of eating leaven from** the prohibition **of seeing leaven.** The verse “It shall not be seen by you” should be understood as an explanation of what is permitted and not as an explanation of what is forbidden.


###### Pesachim 29a:7
[Pesachim 29a:7](https://torahapp.org/share/book/Pesachim/r/29a:7)

וְאָזְדוּ לְטַעְמַיְיהוּ: דְּאִיתְּמַר, הָאוֹכֵל שְׂאוֹר שֶׁל גּוֹי שֶׁעָבַר עָלָיו הַפֶּסַח, לְדִבְרֵי רַבִּי יְהוּדָה, רָבָא אָמַר: לוֹקֶה, וְרַב אַחָא בַּר יַעֲקֹב אָמַר: אֵינוֹ לוֹקֶה.

**William Davidson Edition - English:**
The Gemara comments that Rava and Rav Aḥa bar Ya’akov **follow their** line of **reasoning. For it was stated** that they dispute this issue: With regard to **one who eats leaven of a gentile over which Passover has elapsed,** i.e., that remains after the conclusion of Passover, **according to the statement of Rabbi Yehuda, Rava said: He is flogged,** as he has violated a Torah prohibition. **And Rav Aḥa bar Ya’akov said: He is not flogged.**


###### Pesachim 29a:8
[Pesachim 29a:8](https://torahapp.org/share/book/Pesachim/r/29a:8)

רָבָא אָמַר: לוֹקֶה, לָא יָלֵיף רַבִּי יְהוּדָה שְׂאוֹר דַּאֲכִילָה מִשְּׂאוֹר דִּרְאִיָּיה. וְרַב אַחָא בַּר יַעֲקֹב אָמַר: אֵינוֹ לוֹקֶה, יָלֵיף שְׂאוֹר דַּאֲכִילָה מִשְּׂאוֹר דִּרְאִיָּיה.

**William Davidson Edition - English:**
The Gemara explains: **Rava said** that according to Rabbi Yehuda, **he is flogged,** as **Rabbi Yehuda does not derive** the prohibition against **eating leaven from** the prohibition against **seeing leaven.** Instead, he derives the prohibition from a verse that does not use the words “to you,” and therefore leavened bread owned by a gentile over Passover is forbidden in all circumstances. **Rav Aḥa bar Ya’akov said: He is not flogged,** as Rabbi Yehuda **learns** the prohibition against **eating leaven from** the prohibition against **seeing leaven,** and thus it is limited to leavened bread owned by a Jew.


###### Pesachim 29a:9
[Pesachim 29a:9](https://torahapp.org/share/book/Pesachim/r/29a:9)

וַהֲדַר בֵּיהּ רַב אַחָא בַּר יַעֲקֹב מֵהַהִיא, דְּתַנְיָא: הָאוֹכֵל חָמֵץ שֶׁל הֶקְדֵּשׁ בַּמּוֹעֵד — מָעַל. וְיֵשׁ אוֹמְרִים: לֹא מָעַל.

**William Davidson Edition - English:**
The Gemara notes: **Rav Aḥa bar Ya’akov retracted that** position on this matter. **As it was taught** in a *baraita*: **One who eats consecrated leavened bread during the festival** of Passover is guilty of **misuse** of consecrated items. If one performed this action unintentionally, then he must offer a guilt-offering to atone for using a consecrated item for non-sacred purposes. **And some say: He is not** guilty **of misuse** of consecrated items.


###### Pesachim 29a:10
[Pesachim 29a:10](https://torahapp.org/share/book/Pesachim/r/29a:10)

מַאן יֵשׁ אוֹמְרִים? אָמַר רַבִּי יוֹחָנָן: רַבִּי נְחוּנְיָא בֶּן הַקָּנָה הִיא. דְּתַנְיָא: רַבִּי נְחוּנְיָא בֶּן הַקָּנָה הָיָה עוֹשֶׂה אֶת יוֹם הַכִּפּוּרִים כַּשַּׁבָּת לְתַשְׁלוּמִין.

**William Davidson Edition - English:**
The Gemara asks: To **whom is** the phrase in the *baraita*: **Some say,** referring? **Rabbi Yoḥanan said: This is Rabbi Neḥunya ben HaKana. As it was taught** in a *baraita*: **Rabbi Neḥunya ben HaKana would render** the status of **Yom Kippur the same as** that of **Shabbat with regard to payment** for damage caused by a person in violation of the prohibitions of that day.


###### Pesachim 29a:11
[Pesachim 29a:11](https://torahapp.org/share/book/Pesachim/r/29a:11)

מָה שַׁבָּת מִתְחַיֵּיב בְּנַפְשׁוֹ וּפָטוּר מִן הַתַּשְׁלוּמִין, אַף יוֹם הַכִּפּוּרִים מִתְחַיֵּיב בְּנַפְשׁוֹ וּפָטוּר מִתַּשְׁלוּמִין.

**William Davidson Edition - English:**
**Just as** one who desecrates **Shabbat** by intentionally causing damage to his fellow’s property, e.g., by lighting his stack of grain on fire, **is liable to** receive the **death** penalty, since one who intentionally desecrates Shabbat is punished by stoning **and** is therefore **exempt from payment,** the basis for this exemption being the principle that after committing multiple transgressions, one is punished only with the most severe punishment; **so too,** one who causes damage by desecrating **Yom Kippur is liable to** receive the **death** penalty, as this violation is punished with *karet*, i.e., spiritual death at the hand of Heaven, **and is** therefore **exempt from payment.** According to this position, one who eats leavened bread during Passover and is deserving of *karet* should also be exempt from other punishments, including the penalty for misuse of consecrated items. In any case, it is clear that both Sages mentioned in the *baraita* agree that leavened bread has monetary value. This must be due to the fact that one is permitted to derive benefit from it after Passover. Therefore, it appears that they both accept Rabbi Shimon’s position.


###### Pesachim 29a:12
[Pesachim 29a:12](https://torahapp.org/share/book/Pesachim/r/29a:12)

רַב יוֹסֵף אָמַר: בְּפוֹדִין אֶת הַקֳּדָשִׁים לְהַאֲכִילָן לִכְלָבִים קָמִיפַּלְגִי.

**William Davidson Edition - English:**
**Rav Yosef said:** The dispute mentioned in this *baraita* should be understood differently. Both *tanna’im* in the *baraita* accept the opinion of Rabbi Yosei HaGelili, which states that one may derive benefit from leavened bread during Passover, and thus, in principle, one should be permitted to derive benefit from this consecrated leavened bread. Yet, unlike non-sacred leavened bread, which one may sell to gentiles or feed to dogs, it is prohibited to use consecrated leavened bread in this way. Therefore, the question whether this leavened bread has any monetary value depends on the question whether **one** may **redeem consecrated items in order to feed them to dogs,** and it is about this point that the *tanna’im* **disagree.**


###### Pesachim 29a:13
[Pesachim 29a:13](https://torahapp.org/share/book/Pesachim/r/29a:13)

מַאן דְּאָמַר מָעַל, קָסָבַר: פּוֹדִין אֶת הַקֳּדָשִׁים לְהַאֲכִילָן לִכְלָבִים. וּמַאן דְּאָמַר לֹא מָעַל, קָסָבַר: אֵין פּוֹדִין.

**William Davidson Edition - English:**
**The one who said** that **he misused** consecrated items by using this leavened bread during Passover **holds** that **one** may **redeem consecrated items in order to feed them to dogs.** Because the food may be redeemed for this purpose, the consecrated leavened bread does have some monetary value, and therefore using it is considered misuse of consecrated items. **And the one who said that he did not misuse** consecrated items **holds** that consecrated property may **not be redeemed** for this purpose, but only in order to provide food for a Jewish person. In this case, since it is forbidden to eat this leavened bread during Passover, the consecrated leavened bread has no value at all at this time. Therefore, one who eats such leavened bread is not guilty of misuse of consecrated items.


###### Pesachim 29a:14
[Pesachim 29a:14](https://torahapp.org/share/book/Pesachim/r/29a:14)

רַב אַחָא בַּר רָבָא תְּנָא לָהּ

**William Davidson Edition - English:**
The Gemara comments: **Rav Aḥa bar Rava taught**