## Pesachim Daf 34a

###### Pesachim 34a:1
[Pesachim 34a:1](https://torahapp.org/share/book/Pesachim/r/34a:1)

בִּשְׁלִיקָתָא וּמְאִיסָתָא, הָכִי נָמֵי בִּשְׁלִיקָתָא וּמְאִיסָתָא. וְהֵיכָא אִיתְּמַר דְּרַב אָשֵׁי? אַהָא דְּאָמַר רַבִּי אָבִין בַּר רַב אַחָא אָמַר רַבִּי יִצְחָק: אַבָּא שָׁאוּל גַּבָּל שֶׁל בֵּית רַבִּי הָיָה, וְהָיוּ מְחַמִּין לוֹ חַמִּין בְּחִיטִּין שֶׁל תְּרוּמָה טְמֵאָה לָלוּשׁ בָּהֶן עִיסָּה בְּטׇהֳרָה. אַמַּאי? נֵיחוּשׁ דִּילְמָא אָתֵי בְּהוּ לִידֵי תַקָּלָה! אָמַר רַב אָשֵׁי: בִּשְׁלִיקָתָא וּמְאִיסָתָא.

**William Davidson Edition - English:**
This is referring **to boiled and repulsive** wheat, i.e., wheat that one boiled and then placed in a repulsive area, in which case he need not be concerned that this wheat will accidentally be eaten; **so too** here, it is referring **to boiled and repulsive** wheat. The Gemara asks: **Where was Rav Ashi’s** explanation **stated?** It was stated **with regard to this: As Rabbi Avin bar Rav Aḥa said** that **Rabbi Yitzḥak said: Abba Shaul was the** dough **kneader of Rabbi** Yehuda HaNasi’s **house, and they would heat water for him,** to make dough, **with wheat of ritually impure *teruma*,** which was purchased from priests at a low price, **in order to knead dough in ritual purity.** The Gemara asks: **Why** did they do this? **Let us be concerned lest they encounter a stumbling block** by accidentally eating this wheat. With regard to this **Rav Ashi said** that it was only done when the wheat was **boiled and repulsive** and could only be used for lighting a fire.


###### Pesachim 34a:2
[Pesachim 34a:2](https://torahapp.org/share/book/Pesachim/r/34a:2)

אַבָּיֵי בַּר אָבִין וְרַב חֲנַנְיָא בַּר אָבִין תָּנוּ תְּרוּמוֹת בֵּי רַבָּה. פְּגַע בְּהוּ רָבָא בַּר מַתְנָה, אֲמַר לְהוּ: מַאי אָמְרִיתוּ בִּתְרוּמוֹת דְּבֵי מָר? אֲמַרוּ לֵיהּ: וּמַאי קַשְׁיָא לָךְ? אֲמַר לְהוּ, תְּנַן: שְׁתִילֵי תְרוּמוֹת שֶׁנִּטְמְאוּ וּשְׁתָלָן — טְהוֹרִים מִלְּטַמֵּא, וַאֲסוּרִין מִלֶּאֱכוֹל (בִּתְרוּמָה). וְכִי מֵאַחַר דִּטְהוֹרִין מִלְּטַמֵּא, אַמַּאי אֲסוּרִין מִלֶּאֱכוֹל?

**William Davidson Edition - English:**
After mentioning ways in which impure *teruma* was used, the Gemara mentions other *halakhot* pertaining to this issue. **Abaye bar Avin and Rav Ḥananya bar Avin taught** the tractate of ***Terumot* in the school of Rabba. Rava bar Mattana met them** and **said to them: What** novel idea can **you say** has been taught with regard to ***Terumot* in the school of** our **Master,** Rabba? **They said to him: What** is **difficult for you?** There must be some issue troubling you that has caused you to ask this question. **He said to them:** The following statement that **we learned** in the mishna in *Terumot* is unclear: **Saplings** of ***teruma* that became ritually impure and were planted are pure** such that they **do not impart ritual impurity** once they have been planted, **but they are prohibited to be eaten as *teruma*.** The question arises: **If they do not impart ritual impurity, why is it prohibited to eat them?** If their impurity has been eliminated then it should be permitted to eat them, like other ritually pure *teruma*.


###### Pesachim 34a:3
[Pesachim 34a:3](https://torahapp.org/share/book/Pesachim/r/34a:3)

אֲמַרוּ לֵיהּ, הָכִי אָמַר רַבָּה: מַאי אֲסוּרִין — אֲסוּרִין לְזָרִים. וּמַאי קָא מַשְׁמַע לַן: גִּידּוּלֵי תְרוּמָה — תְּרוּמָה? תְּנֵינָא: גִּידּוּלֵי תְרוּמָה — תְּרוּמָה!

**William Davidson Edition - English:**
Abaye bar Avin and Rav Ḥananya bar Avin **said to** Rava bar Mattana: **This is what Rabba said** in explaining this mishna: **What** does it mean that **they are prohibited** to be eaten? It means that **they are prohibited** to be eaten **by non-priests,** but a priest may eat them. Once these saplings are planted, they lose their ritual impurity but retain their status as *teruma*. Rava bar Mattana challenged this answer: If this is the case, **what is** the mishna **teaching us** with this statement? Is it teaching us that **growths of *teruma*** are considered ***teruma*?** It is unnecessary to teach this principle, as **we** already **learned: Growths of *teruma*,** i.e., produce that grows from *teruma* that was planted in the ground, are considered ***teruma*.** Why, then, is it necessary to teach this principle again?


###### Pesachim 34a:4
[Pesachim 34a:4](https://torahapp.org/share/book/Pesachim/r/34a:4)

וְכִי תֵּימָא גִּידּוּלֵי גִידּוּלִין, וּמַאי קָא מַשְׁמַע לַן — בְּדָבָר שֶׁאֵין זַרְעוֹ כָּלֶה. הָא נָמֵי תְּנֵינָא: הַטֶּבֶל — גִּידּוּלָיו מוּתָּרִין, בְּדָבָר שֶׁזַּרְעוֹ כָּלֶה. אֲבָל בְּדָבָר שֶׁאֵין זַרְעוֹ כָּלֶה — אֲפִילּוּ גִּידּוּלֵי גִידּוּלִין אֲסוּרִין בַּאֲכִילָה. אִישְׁתִּיקוּ.

**William Davidson Edition - English:**
**And if you say** as follows: This case is referring to **the growths of growths** of *teruma*, i.e., plants that grew from the original growths of *teruma*, and **what is it teaching us?** It is teaching that **an item whose seed does not disintegrate** when planted in the ground maintains its *teruma* status. While most seeds will disintegrate, other plants, such as onions and garlic, merely continue growing when planted. In that case, this mishna would be informing us that even the growths of growths of such plants retain their *teruma* status. However, **we** already **learned** that **as well.** As the mishna states: With regard to **untithed produce [*tevel*], its growths,** the produce that grows from it, **are permitted in** the case of **items whose seed disintegrates; however, in** the case of **items where the seed does not disintegrate, it is prohibited to eat even the growths of growths** unless they are tithed. There would be no need for the mishna to teach us this *halakha* a second time. **They were silent** and did not have an answer to this question.


###### Pesachim 34a:5
[Pesachim 34a:5](https://torahapp.org/share/book/Pesachim/r/34a:5)

אֲמַרוּ לֵיהּ: מִידֵּי שְׁמִיעַ לָךְ בְּהָא? אֲמַר לְהוּ, הָכִי אָמַר רַב שֵׁשֶׁת: מַאי אֲסוּרִין — אֲסוּרִין לְכֹהֲנִים, הוֹאִיל וְאִיפְּסִילוּ לְהוּ בְּהֶיסַּח הַדַּעַת.

**William Davidson Edition - English:**
**They said to** Rava bar Mattana: **Have you heard something in this** regard? **He said to them: This is what Rav Sheshet said: What** is the meaning of the word **prohibited** in this context? It means that it is **prohibited for priests, since it has been disqualified for them due to the diversion of attention.** *Teruma* and other consecrated property must be guarded, and when one fails to do so, it is treated as though it were impure. Therefore, these *teruma* saplings are treated as though they have become impure once the priest diverts attention from them, and they remain prohibited to him even after another generation grows from them.


###### Pesachim 34a:6
[Pesachim 34a:6](https://torahapp.org/share/book/Pesachim/r/34a:6)

הָנִיחָא לְמַאן דְּאָמַר הֶיסַּח הַדַּעַת פְּסוּל הַגּוּף הָוֵי — שַׁפִּיר, אֶלָּא לְמַאן דְּאָמַר הֶיסַּח הַדַּעַת פְּסוּל טוּמְאָה הָוֵי — מַאי אִיכָּא לְמֵימַר?!

**William Davidson Edition - English:**
The Gemara asks: **Granted, according to the one who says** that a **diversion of attention constitutes an inherent disqualification, it works out well.** According to this opinion, a diversion of attention does not disqualify *teruma* due to a concern that it became impure. Instead, there is an independent rabbinic decree rendering *teruma* that has not been watched impure even when this *teruma* could not possibly have become impure. According to this opinion, one can understand why this growth may not be eaten by a priest. **But according to the one who says** that a **diversion of attention is a disqualification due to** a concern about **ritual impurity, what is there to say?** It is stated in the mishna that by planting these saplings they become pure, even if they were certainly ritually impure prior to being planted. If this is the case with regard to *teruma* that is certainly impure, all the more so should it apply to a case where there is only a chance that the *teruma* is ritually impure.


###### Pesachim 34a:7
[Pesachim 34a:7](https://torahapp.org/share/book/Pesachim/r/34a:7)

דְּאִתְּמַר: הֶיסַּח הַדַּעַת, רַבִּי יוֹחָנָן אָמַר: פְּסוּל טוּמְאָה הָוֵי, וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר: פְּסוּל הַגּוּף הָוֵי.

**William Davidson Edition - English:**
Apropos the discussion of diversion of attention, the Gemara cites a dispute between *amora’im* with regard to this issue, **as it was stated:** What is the nature of the disqualification of **diversion of attention? Rabbi Yoḥanan said: It is a disqualification** due to a concern about **ritual impurity** that may have been contracted while one’s attention was diverted. And **Rabbi Shimon ben Lakish said: It is an inherent disqualification.**


###### Pesachim 34a:8
[Pesachim 34a:8](https://torahapp.org/share/book/Pesachim/r/34a:8)

רַבִּי יוֹחָנָן אָמַר פְּסוּל טוּמְאָה הָוֵי: שֶׁאִם יָבֹא אֵלִיָּהוּ וִיטַהֲרֶנָּה — שׁוֹמְעִין לוֹ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אוֹמֵר פְּסוּל הַגּוּף הָוֵי: שֶׁאִם יָבֹא אֵלִיָּהוּ וִיטַהֲרֶנָּה — אֵין שׁוֹמְעִין לוֹ.

**William Davidson Edition - English:**
The Gemara discusses the ramifications of this dispute: According to **Rabbi Yoḥanan,** who **said it is a disqualification** due to a concern about **ritual impurity, if Elijah comes and renders it ritually pure** then **we will listen to him,** because it was treated as impure only due to a doubt with regard to its actual status. However, according to **Rabbi Shimon ben Lakish,** who **said** that **it is an inherent disqualification,** even **if Elijah comes and renders it pure we will not listen to him.** The reason for this is that Rabbi Shimon ben Lakish believes that this decree is unrelated to the question of whether the object actually became impure.


###### Pesachim 34a:9
[Pesachim 34a:9](https://torahapp.org/share/book/Pesachim/r/34a:9)

אֵיתִיבֵיהּ רַבִּי יוֹחָנָן לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר: לוּל קָטָן הָיָה בֵּין כֶּבֶשׁ לַמִּזְבֵּחַ בְּמַעֲרָבוֹ שֶׁל כֶּבֶשׁ, שֶׁשָּׁם הָיוּ זוֹרְקִין פְּסוּלֵי חַטַּאת הָעוֹף, וּתְעוּבַּר צוּרָתָן, וְיוֹצְאִין לְבֵית הַשְּׂרֵיפָה. אִי אָמְרַתְּ בִּשְׁלָמָא פְּסוּל טוּמְאָה הָוֵי, מִשּׁוּם הָכִי בָּעֵי עִיבּוּר צוּרָה, שֶׁמָּא יָבֹא אֵלִיָּהוּ וִיטַהֲרֶנָּה. אֶלָּא אִי אָמְרַתְּ פְּסוּל הַגּוּף, לְמָה לִי עִיבּוּר צוּרָה? וְהָתְנַן, זֶה הַכְּלָל:

**William Davidson Edition - English:**
**Rabbi Yoḥanan raised an objection to** the opinion of **Rabbi Shimon ben Lakish** based on what is taught in the *Tosefta*: **Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, says: There was a small gap between the ramp and the altar on the western** side **of the ramp, where they would throw disqualified birds** that had been designated as **sin-offerings.** If birds became disqualified for any reason, such as a diversion of attention, they were left there **until their form decayed,** i.e., until the next morning, at which point they would be definitively disqualified due to remaining in the Temple overnight and could be **taken out to the place** designated for **burning. Granted, if you say** that a diversion of attention **is a disqualification** due to a concern for **ritual impurity, for this reason it requires decay of form** to ensure that the bird is certainly disqualified. Currently the bird is disqualified only due to uncertainty, **and Elijah may come and render it ritually pure. However, if you say** that **it is an inherent disqualification,** then **why do I** need to leave it until **it has decay of form?** It should be definitively disqualified once there has been a diversion of attention. **But didn’t we learn** in the mishna that **this is the principle:**