## Pesachim Daf 30b

###### Pesachim 30b:1
[Pesachim 30b:1](https://torahapp.org/share/book/Pesachim/r/30b:1)

אֵין טָשִׁין אֶת הַתַּנּוּר בְּאַלְיָה. וְאִם טָשׁ — כׇּל הַפַּת כּוּלָּהּ אֲסוּרָה, עַד שֶׁיַּסִּיק אֶת הַתַּנּוּר. הָא הוּסַּק הַתַּנּוּר — מִיהָא שְׁרֵי. תְּיוּבְתָּא דְּרָבָא בַּר אֲהִילַאי, תְּיוּבְתָּא.

**William Davidson Edition - English:**
**one** may **not smear the** inside of an **oven with the fat tail [*alya*]** of a sheep, because it is meat. **And if one** did **smear** it over the oven, then **all of the bread** baked in it **is prohibited,** lest one accidentally eat this bread with milk. However, this applies only **until one kindles the oven** and burns off this fat. The Gemara infers from this *baraita* **that** if **the oven was kindled** afterward then **it is permitted in any case.** This would seem to present a **conclusive refutation of** the statement of **Rava bar Ahilai** who maintains that the bread cooked in this oven is prohibited forever, even after the oven is rekindled. The Gemara concludes: Indeed, this **is a conclusive refutation** of his opinion.


###### Pesachim 30b:2
[Pesachim 30b:2](https://torahapp.org/share/book/Pesachim/r/30b:2)

אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: וְכִי מֵאַחַר דְּאִיתּוֹתַב רָבָא בַּר אֲהִילַאי, אַמַּאי קָאָמַר רַב: קְדֵירוֹת בַּפֶּסַח יִשָּׁבְרוּ? אֲמַר לֵיהּ: הָתָם תַּנּוּר שֶׁל מַתֶּכֶת, הָכָא בִּקְדֵירָה שֶׁל חֶרֶס.

**William Davidson Edition - English:**
**Ravina said to Rav Ashi: Since** the statement of **Rava bar Ahilai was refuted, why did Rav say** that **pots** that were used for leavened bread **on Passover** should **be broken?** Presumably, their status could be remedied in the same way as was that of this oven, by heating them on a fire until the flavor of the leavened bread absorbed in them was removed. Rav Ashi **said to him:** There is a distinction between these two cases. **There,** it is referring to **a metal oven,** which can be cleansed through an additional kindling, while **here,** it is referring **to an earthenware pot,** where additional kindling is insufficient, as the earthenware has the capacity to absorb more of the flavor of the leavened bread and it cannot be purged by fire.


###### Pesachim 30b:3
[Pesachim 30b:3](https://torahapp.org/share/book/Pesachim/r/30b:3)

וְאִיבָּעֵית אֵימָא הָא וְהָא בְּשֶׁל חֶרֶס. זֶה — הֶסֵּיקָן מִבִּפְנִים, וְזֶה — הֶסֵּיקָן מִבַּחוּץ. וְכִי תֵּימָא: הָכִי נָמֵי לֶיעְבַּד לֵיהּ הַסָּקָה מִבִּפְנִים — חָיֵיס עֲלֵיהּ מִשּׁוּם דְּפָקְעָה.

**William Davidson Edition - English:**
**If you wish, say** instead that **both this,** the oven, **and that,** the pot, **are earthenware,** but that the following distinction applies. **This,** the oven, **is kindled from the inside,** and as the fire is kindled inside the oven itself, it consumes the absorbed flavor of the leavened bread. While **that,** the pot, **is kindled from the outside,** such that the flavor of the prohibited material absorbed in the pot is not purged by the fire. **And if you say, so too** here, in the case of the pot, **he should perform the kindling** procedure on the pots from the **inside** to remove that which has been absorbed, this is not reasonable. Presumably, the owner of the pot will **be concerned lest it burst** if he makes the pot too hot. Therefore, he will not use sufficient heat to ensure that the leavened bread that has been absorbed will be completely purged.


###### Pesachim 30b:4
[Pesachim 30b:4](https://torahapp.org/share/book/Pesachim/r/30b:4)

הִלְכָּךְ הַאי בּוּכְיָא הֶסֵּיקוֹ מִבַּחוּץ הוּא — וְאָסוּר, וְאִי מַלְּיֵיהּ גּוּמְרֵי — שַׁפִּיר דָּמֵי.

**William Davidson Edition - English:**
The Gemara concludes: **Therefore,** based on this principle, **this griddle** made from earthenware tiles that was used to bake bread is a type of oven where **the kindling is from the outside and** therefore **prohibited. But if he fills it with** burning **coals,** then **it seems well** and it can be used afterward. Because this vessel is often subject to a high level of heat, the owner will not be concerned that it will break when heated.


###### Pesachim 30b:5
[Pesachim 30b:5](https://torahapp.org/share/book/Pesachim/r/30b:5)

אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: הָנֵי סַכִּינֵי בְּפִסְחָא הֵיכִי עָבְדִינַן לְהוּ? אֲמַר לֵיהּ: לְדִידִי חַדְתָּא קָא עָבְדִינַן. אֲמַר לֵיהּ: תִּינַח מָר דְּאֶפְשָׁר לֵיהּ, דְּלָא אֶפְשָׁר לֵיהּ מַאי? אֲמַר לֵיהּ: אֲנָא, כְּעֵין חַדְתָּא קָאָמֵינָא: קַתַּיְיהוּ בְּטִינָא, וּפַרְזְלַיְיהוּ בְּנוּרָא, וַהֲדַר מְעַיֵּילְנָא לְקַתַּיְיהוּ בְּרוֹתְחִין. וְהִלְכְתָא: אִידֵּי וְאִידֵּי בְּרוֹתְחִין וּבִכְלִי רִאשׁוֹן.

**William Davidson Edition - English:**
**Ravina said to Rav Ashi:** With regard to **these knives, how do we prepare them** for use **during Passover?** Rav Ashi **said to him: For me,** personally, **we craft new ones.** Ravina **said to him:** It works out **well for Master, as you are able** to afford new knives. However, **what** should **one who is unable** to purchase new knives do? **He said to him: I was speaking of** making them **like new** by thoroughly cleaning them in the following manner: One should cover **the** wooden **handles in mud,** so that they will not be burned, and heat **the metal with fire** until it is white-hot. **And then I place the handles** of the knives **in boiling water** in order to remove anything that had been absorbed into the wood. **And the *halakha* is** that with regard to both **this,** the blade, and **that,** the handle, it is sufficient to immerse them **in boiling water,** so long as this water is still **in a primary vessel.** The water must still be in the original pot in which it was boiled and not poured from another pot.


###### Pesachim 30b:6
[Pesachim 30b:6](https://torahapp.org/share/book/Pesachim/r/30b:6)

אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: עֵץ פָּרוּר מַגְעִילוֹ בְּרוֹתְחִין וּבִכְלִי רִאשׁוֹן. קָסָבַר: כְּבוֹלְעוֹ כָּךְ פּוֹלְטוֹ.

**William Davidson Edition - English:**
**Rav Huna, son of Rav Yehoshua, said: A wooden ladle** should **be purged in boiling water in a primary vessel** in order to remove the flavor of the forbidden food that it absorbed. The Gemara states: He **holds** in accordance with the principle: **As it absorbs** the flavor of the forbidden substance, **so it emits it.** The same cooking method and level of heat that caused the flavor of the forbidden substance to be absorbed in the vessel suffices to discharge the flavor of that substance from the vessel. Therefore, a ladle that absorbed flavor of leavened bread from a pot of boiling water which was over a fire will discharge the flavor of leavened bread once it is placed in the boiling water again.


###### Pesachim 30b:7
[Pesachim 30b:7](https://torahapp.org/share/book/Pesachim/r/30b:7)

בְּעוֹ מִינֵּיהּ מֵאַמֵּימָר: הָנֵי מָאנֵי דְקוּנְיָא, מַהוּ לְאִישְׁתַּמּוֹשֵׁי בְּהוּ בְּפִסְחָא? יְרוּקָּא לָא תִּיבְּעֵי לָךְ — דְּוַדַּאי אֲסִירִי. כִּי תִּיבְּעֵי לָךְ אוּכָּמֵי וְחִיוָּרֵי, מַאי? וְהֵיכָא דְּאִית בְּהוּ קַרְטוּפָנֵי, לָא תִּיבְּעֵי לָךְ, דְּוַדַּאי אֲסִירִי. כִּי תִּיבְּעֵי לָךְ דְּשִׁיעִי, מַאי?

**William Davidson Edition - English:**
**They raised a dilemma before Ameimar:** Concerning **certain glazed [*konya*]** earthenware **vessels, what is** the *halakha* **with regard to using them during Passover?** The Gemara explains: With regard to **green** vessels, the dilemma need **not** even **be raised,** as **they are certainly prohibited** as their coating does not prevent them from absorbing the flavor of leavened bread. **Let the dilemma be raised** with regard to **black and white** vessels: **What** is the *halakha* here? **And** furthermore, the dilemma need **not be raised when they have cracks; as** the leavened bread will remain stuck in these cracks, **they are certainly prohibited. Let the dilemma be raised** with regard to **smooth** vessels: **What** is the *halakha* in that case?


###### Pesachim 30b:8
[Pesachim 30b:8](https://torahapp.org/share/book/Pesachim/r/30b:8)

אֲמַר לֵיהּ: חֲזֵינָא לְהוּ דְּמִידַיְּיתֵי, אַלְמָא בָּלְעִי, וַאֲסִירִי. וְהַתּוֹרָה הֵעִידָה עַל כְּלִי חֶרֶס שֶׁאֵינוֹ יוֹצֵא מִידֵי דּוֹפְיוֹ לְעוֹלָם.

**William Davidson Edition - English:**
Ameimar **said to him: I saw that** some of the liquid **is expelled [*demidayeti*]?** from the outside of the vessel. **Apparently they absorb and are** therefore **prohibited,** as they cannot be prepared for use on Passover through cleansing, **and the Torah testified about earthenware vessels** that when they absorb the flavor of a prohibited substance, **they will never leave their defective** status and they remain permanently prohibited. The Torah states that a person may cleanse other vessels by scouring and rinsing them, whereas it states that earthenware vessels must be broken.


###### Pesachim 30b:9
[Pesachim 30b:9](https://torahapp.org/share/book/Pesachim/r/30b:9)

וּמַאי שְׁנָא לְעִנְיַן יֵין נֶסֶךְ, דְּדָרֵישׁ מָרִימָר: מָאנֵי דְקוּנְיָא, בֵּין אוּכָּמֵא בֵּין חִיוָּרֵי וּבֵין יְרוּקֵּי — שְׁרֵי? וְכִי תֵּימָא: יֵין נֶסֶךְ — דְּרַבָּנַן, חָמֵץ — דְּאוֹרָיְיתָא, כׇּל דְּתַקּוּן רַבָּנַן — כְּעֵין דְּאוֹרָיְיתָא תַּקּוּן. אֲמַר לֵיהּ: זֶה תַּשְׁמִישׁוֹ עַל יְדֵי חַמִּין, וְזֶה תַּשְׁמִישׁוֹ עַל יְדֵי צוֹנֵן.

**William Davidson Edition - English:**
The Gemara asks: **What is different** about **wine** used for a **libation,** with regard to which the *halakha* of earthenware vessels is more lenient? **As Mareimar taught: A glazed** earthenware **vessel is permitted whether it is black, white, or green** if it was used to store wine belonging to gentiles. Any wine that came in contact with gentiles is suspected of having been poured as a libation offering to idolatry. **And if you say** that it is possible to distinguish between the prohibition of **wine** used for a **libation,** which is a **rabbinic** prohibition, **and that of leavened bread,** which is forbidden **by Torah** law, this is difficult, as **all** ordinances **that the Sages instituted, they instituted similar to Torah** law. Once they have declared that this item is prohibited, the principles applicable to Torah prohibitions apply to it as well. Ameimar **said to him:** The distinction between the two cases is that with regard to **this** vessel, which is used for cooking during Passover, its primary **use is with hot** foods, and therefore the flavor of the leavened bread has become absorbed within its walls. **But** with regard to **this** vessel, which is used to store wine, **its** primary **use is with cool** liquids, which are not absorbed to the same degree.


###### Pesachim 30b:10
[Pesachim 30b:10](https://torahapp.org/share/book/Pesachim/r/30b:10)

אָמַר רָבָא בַּר אַבָּא אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר שְׁמוּאֵל: כׇּל הַכֵּלִים שֶׁנִּשְׁתַּמְּשׁוּ בָּהֶן חָמֵץ בְּצוֹנֵן — מִשְׁתַּמֵּשׁ בָּהֶן מַצָּה, חוּץ מִן בֵּית שְׂאוֹר, הוֹאִיל שֶׁחִימּוּצוֹ קָשֶׁה. אָמַר רַב אָשֵׁי: וּבֵית חֲרוֹסֶת — כְּבֵית שְׂאוֹר שֶׁחִימּוּצוֹ קָשֶׁה דָּמֵי.

**William Davidson Edition - English:**
The Gemara continues discussing the ways that a vessel must be cleansed so that it can be used during Passover. **Rava bar Abba said that Rav Ḥiyya bar Ashi said that Shmuel said: Any vessel that was used for leavened bread** only **while cool can be used for *matza*,** because no flavor of the leavened bread was absorbed by the vessel. The **exception** to this rule is **the leaven container** where the yeast was stored, **since its leavening is** more **potent,** and it can be assumed that the flavor from the yeast has entered the walls of the vessel even without heat. **Rav Ashi said: And the spice container,** in which potent spices that contained flour were stored, **has the same** status **as the leaven container whose leavening is potent.**


###### Pesachim 30b:11
[Pesachim 30b:11](https://torahapp.org/share/book/Pesachim/r/30b:11)

אָמַר רָבָא: הָנֵי אַגָּנֵי דְמָחוֹזָא, הוֹאִיל וּתְדִירִי לְמֵילַשׁ בְּהוּ חֲמִירָא, וּמְשַׁהוּ בְּהוּ חֲמִירָא — כְּבֵית שְׂאוֹר שֶׁחִימּוּצוֹ קָשֶׁה דָּמֵי. פְּשִׁיטָא? מַהוּ דְּתֵימָא: כֵּיוָן דִּרְוִיחָא, שָׁלֵיט בְּהוּ אַוֵּירָא וְלָא בָּלְעִי, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**Rava said:** With regard to **certain bowls of Meḥoza, since it is common to knead leavened bread in them and** then **store the leavened bread in them, they are considered to be like a leaven container whose leavening is potent.** The Gemara asks: Why did Rava find it necessary to make this statement? Isn’t it **obvious** that these bowls are the same as a leaven container? The Gemara answers: **Lest you say** that **since** these bowls **are spacious, the air dominates them and they do not absorb** the leavened bread in the same way as does a leaven container, therefore, **he teaches us** that no such distinction applies.


###### Pesachim 30b:12
[Pesachim 30b:12](https://torahapp.org/share/book/Pesachim/r/30b:12)

**מַתְנִי׳** גּוֹי שֶׁהִלְוָה אֶת יִשְׂרָאֵל עַל חֲמֵצוֹ, אַחַר הַפֶּסַח — מוּתָּר בַּהֲנָאָה. וְיִשְׂרָאֵל שֶׁהִלְוָה אֶת גּוֹי עַל חֲמֵצוֹ, אַחַר הַפֶּסַח — אָסוּר בַּהֲנָאָה.

**William Davidson Edition - English:**
**MISHNA:** If **a gentile lent money to a Jew,** and the Jew gave him **leavened bread as** collateral until after Passover, and **after Passover** the gentile retains this leavened bread in lieu of payment, then **one is permitted to** derive **benefit from** this leavened bread. Since the leavened bread was retained by the gentile based on the transfer that took place prior to Passover, the leavened bread is considered to have belonged to the gentile during Passover. Whereas if **a Jew lent money to a gentile,** and **leavened bread** was given as collateral during Passover in the same manner as in the previous case, then **after Passover it is forbidden to** derive **benefit** from this leavened bread. Since this leavened bread was considered to be in the Jew’s property during Passover, it is forbidden to derive benefit from it afterward.


###### Pesachim 30b:13
[Pesachim 30b:13](https://torahapp.org/share/book/Pesachim/r/30b:13)

**גְּמָ׳** אִיתְּמַר: בַּעַל חוֹב, אַבָּיֵי אָמַר: לְמַפְרֵעַ הוּא גּוֹבֶה. וְרָבָא אָמַר: מִכָּאן וּלְהַבָּא הוּא גּוֹבֶה. כׇּל הֵיכָא דְּאַקְדֵּישׁ לֹוֶה וְזַבֵּין לֹוֶה — כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּאָתֵי מַלְוֶה וְטָרֵיף,

**William Davidson Edition - English:**
**GEMARA:** **It was stated** that the *amora’im* disagree about the rights of a **creditor** with regard to collateral. **Abaye said: He retroactively collects** the property. In a case where the creditor had a lien on the property of the debtor and the debtor defaults on the loan, it is considered as if the creditor acquired rights to the collateral at the time of the loan and not at the time of collection. **And Rava said:** This is not the case, but rather, **he acquires** the collateral **from that point forward,** and has rights to the collateral only from the time that the loan was due. This dispute has ramifications for the status of the property, and actions undertaken with regard to it, during the intervening period. The Gemara sets several limitations on the scope of this dispute: **Anywhere that the debtor consecrated or sold** the field that was serving as collateral, **everyone agrees** that **the creditor can come and seize** this property and override the sale, because its status as collateral preceded its sale.