## Pesachim Daf 34b

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

כׇּל שֶׁפְּסוּלוֹ בְּגוּפוֹ — יִשָּׂרֵף מִיָּד. בַּדָּם וּבַבְּעָלִים — תְּעוּבַּר צוּרָתָן וְיוֹצְאִין לְבֵית הַשְּׂרֵיפָה. אֲמַר לֵיהּ: הַאי תַּנָּא, תַּנָּא דְּבֵי רַבָּה בַּר אֲבוּהּ הוּא, דְּאָמַר: אֲפִילּוּ פִּיגּוּל טָעוּן עִיבּוּר צוּרָה.

**William Davidson Edition - English:**
**Any** offering **that has a disqualification in the body** of the animal, i.e., it has a definite disqualification with regard to the meat itself, **should be burned immediately.** If it has a disqualification **in the blood** of the animal, e.g., if the blood was spilled, or a disqualification of **its owner,** e.g., if the owner became impure, then it should be left until **its form is decayed and taken out to the place** designated for **burning.** Rabbi Shimon ben Lakish **said to him: This *tanna*,** Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, **is** of the same opinion as the ***tanna*** who taught in **the school of Rabba bar Avuh, who said: Even *piggul*,** an offering that was invalidated due to inappropriate intent while being offered, **requires decay of form.** Even with regard to an inherent disqualification in the meat of the offering, where the Torah says explicitly that the offering should be burned, as is the case with regard to *piggul*, the animal should be set aside until the next day, when its form has decayed.


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

אֵיתִיבֵיהּ: נִטְמָא אוֹ שֶׁנִּפְסַל הַבָּשָׂר, אוֹ שֶׁיָּצָא חוּץ לַקְּלָעִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר: יִזְרוֹק, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: לֹא יִזְרוֹק. וּמוֹדֶה רַבִּי יְהוֹשֻׁעַ שֶׁאִם זָרַק — הוּרְצָה.

**William Davidson Edition - English:**
Rabbi Yoḥanan **raised a** further **objection to** the opinion of Rabbi Shimon ben Lakish based on another *baraita*, where it is taught: **If the meat became impure or disqualified, or if it was taken out of the walls** that delineate its permitted area, **Rabbi Eliezer says: He sprinkles** the blood of these offerings nonetheless, as in his opinion the blood may be sprinkled regardless of the status of the meat of the offering. **Rabbi Yehoshua says: He does not sprinkle** the blood unless the meat is fit to be brought as an offering. **And Rabbi Yehoshua concedes that if** the blood **was sprinkled,** the offering **is accepted.**


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

מַאי נִפְסַל — לָאו בְּהֶיסַּח הַדַּעַת? אִי אָמְרַתְּ בִּשְׁלָמָא פְּסוּלֵי טוּמְאָה הָוֵי, הַיְינוּ דְּמַשְׁכַּחַתְּ לַהּ דִּמְרַצֵּי צִיץ. אֶלָּא אִי אָמְרַתְּ פְּסוּל הַגּוּף הָוֵי, אַמַּאי הוּרְצָה (צִיץ)?

**William Davidson Edition - English:**
The Gemara clarifies: To **what** type of **disqualification** is the *baraita* referring? **Is it not** disqualification on account of **a diversion of attention?** It cannot be a case where it was disqualified due to impurity or being taken outside of the walls, since these are mentioned explicitly. **Granted, if you say** that a diversion of attention is **a disqualification** based on a concern about **ritual impurity, this is** how **you** can **find** a case that the offering is accepted **because the frontplate atones** for cases where there is a disqualification related to ritual impurity. **But if you say that it is an inherent disqualification, why** is the offering **accepted** according to Rabbi Yehoshua, given that it is a disqualified offering?


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

מַאי נִפְסַל, נִפְסַל בִּטְבוּל יוֹם. אִי הָכִי, הַיְינוּ טָמֵא! תְּרֵי גַּוְונֵי טָמֵא.

**William Davidson Edition - English:**
Rabbi Shimon ben Lakish rejects this interpretation of the *baraita*: No, this is not a case where the offering was disqualified due to a diversion of attention. In **what** way **was** the offering **disqualified?** It was **disqualified due to** contact with **one who immersed himself during the day.** One who immersed himself during the day invalidates items due to ritual impurity. Although these items themselves are invalidated, they cannot in turn render other items ritually impure. The Gemara asks: **If that is so, this is** the same as the disqualification of **ritual impurity.** What, then, is the difference between this disqualification and that of ritual impurity previously mentioned by the *baraita*? The Gemara answers that **two types of ritual impurity** are mentioned here: One type of impurity can also impart impurity to other objects, and a second type can invalidate another object but will not impart impurity.


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

כִּי סְלֵיק רָבִין, אַמְרַהּ לִשְׁמַעְתֵּיהּ קַמֵּיהּ דְּרַבִּי יִרְמְיָה, וַאֲמַר: בַּבְלָאֵי טַפְשָׁאֵי, מִשּׁוּם דְּיָתְבִי בְּאַרְעָא דַחֲשׁוֹכָא אָמְרִיתוּן שְׁמַעְתָּתָא דִּמְחַשְּׁכוּ. לָא שְׁמִיעַ לְכוּ הָא דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מִשְּׁמֵיהּ דְּרַבִּי אוֹשַׁעְיָא:

**William Davidson Edition - English:**
**When Ravin ascended** to Eretz Yisrael, **he stated** this ***halakha* of** Rav Sheshet **before Rabbi Yirmeya. And** Rabbi Yirmeya **said: Foolish Babylonians! Because you dwell in a dark land, you state *halakhot* that are dim. Have you not heard this** statement of **Rabbi Shimon ben Lakish in the name of Rabbi Oshaya?**


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

מֵי הַחַג שֶׁנִּטְמְאוּ, הִשִּׁיקָן וְאַחַר כָּךְ הִקְדִּישָׁן — טְהוֹרִין, הִקְדִּישָׁן וְאַחַר כָּךְ הִשִּׁיקָן — טְמֵאִים.

**William Davidson Edition - English:**
Rabbi Shimon ben Lakish said in the name of Rabbi Oshaya: With regard to **the water** used for the water libation during the **festival** of Sukkot which was drawn over the course of the day in order to be poured the next day and consequently **became impure,** the following distinction applies: If it **was** brought into **contact** with a ritual bath of pure water and **was then consecrated, it is ritually pure.** However, **if it was consecrated and was then** brought into **contact** with the ritual bath, **it is ritually impure.**


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

מִכְּדֵי זְרִיעָה נִינְהוּ, מָה לִי הִשִּׁיקָן וְאַחַר כָּךְ הִקְדִּישָׁן, מָה לִי הִקְדִּישָׁן וְאַחַר כָּךְ הִשִּׁיקָן? אַלְמָא: אֵין זְרִיעָה לְהֶקְדֵּשׁ. הָכָא נָמֵי, אֵין זְרִיעָה לִתְרוּמָה.

**William Davidson Edition - English:**
The question arises: **Since** this type of purification **is** similar **to planting,** as when the impure water came in contact with the water of the ritual bath, it is considered as though the water was planted in the ground and thereby purified, **what does it matter if it was** brought into **contact and then consecrated or consecrated and then** brought into **contact? Apparently planting is not** effective with regard **to consecrated items,** i.e., such items are not purified through this process. Therefore, **here too, planting is not** effective with regard **to *teruma*.** Despite the fact that planting is generally effective in removing the impure status of the water, the Sages imposed higher standards with regard to consecrated items. Similarly, the Sages imposed higher standards for removing the *teruma* status of the plants. One can explain that the produce grown from *teruma* mentioned in the *baraita* remains prohibited for non-priests because it is still considered *teruma*.


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

יָתֵיב רַב דִּימִי וְקָאָמַר לַהּ לְהָא שְׁמַעְתָּא. אֲמַר לֵיהּ אַבָּיֵי: הִקְדִּישָׁן בִּכְלִי קָאָמַר, אֲבָל בַּפֶּה לָא עֲבוּד רַבָּנַן מַעֲלָה. אוֹ דִילְמָא בַּפֶּה נָמֵי עֲבוּד רַבָּנַן מַעֲלָה?

**William Davidson Edition - English:**
**Rav Dimi sat and said this *halakha*** that was stated by Rav Oshaya with regard to principle of bringing liquid into contact with a ritual bath. **Abaye said to him: Did** Rav Oshaya state his ruling that bringing a liquid into contact with a ritual bath is not effective for consecrated items with regard to a case where **he consecrated** the water by placing it **in a** sacred **vessel, but** if he consecrated it **through speech then the Sages did not impose a higher** standard, in which case the water can be purified by being brought into contact with a ritual bath? **Or perhaps the Sages imposed a higher** standard in a case **where** one consecrates it **through speech as well?**


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

אֲמַר לֵיהּ: זוֹ לֹא שָׁמַעְתִּי, כַּיּוֹצֵא בָּהּ שָׁמַעְתִּי. דְּאָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: עֲנָבִים שֶׁנִּטְמְאוּ, דְּרָכָן וְאַחַר כָּךְ הִקְדִּישָׁן — טְהוֹרִים. הִקְדִּישָׁן וְאַחַר כָּךְ דְּרָכָן — טְמֵאִין. וְהָא עֲנָבִים דִּקְדוּשַּׁת פֶּה נִינְהוּ, וַאֲפִילּוּ הָכִי עֲבוּד רַבָּנַן מַעֲלָה.

**William Davidson Edition - English:**
Rav Dimi **said to him: I did not hear** the *halakha* with regard to **this** case; however, **I heard** the *halakha* with regard to **a similar case. As Rabbi Abbahu said** that **Rabbi Yoḥanan said:** With regard to **grapes that became ritually impure, if one trod on them and afterward consecrated them, they are pure.** According to this opinion, the wine inside the grape does not become impure from the grape itself. However, if **he consecrated** the grapes **and afterward pressed them, they are impure,** because the *halakha* is especially stringent with regard consecrated items. **And yet** with regard to **grapes which are** only **consecrated through speech,** as the wine/grapes offered on the altar are not brought in a sacred vessel, **even so, the Sages imposed a higher** standard such that these grapes become impure after they have been consecrated.


###### Pesachim 34b:10
[Pesachim 34b:10](https://torahapp.org/share/book/Pesachim/r/34b:10)

אָמַר רַב יוֹסֵף: עֲנָבִים קָאָמְרַתְּ? הָכָא בַּעֲנָבִים שֶׁל תְּרוּמָה עָסְקִינַן, דִּקְדוּשַּׁת פֶּה דִּידְהוּ — כִּקְדוּשַּׁת כְּלִי דָּמְיָא. אֲבָל הָנֵי דְּבָעֵי כְּלִי, בַּפֶּה לָא עֲבוּד רַבָּנַן מַעֲלָה.

**William Davidson Edition - English:**
**Rav Yosef said:** This case does not serve as a proof since **you spoke of grapes, and here we are dealing with grapes of *teruma*, whose consecration through speech is comparable to consecration in a** sacred **vessel,** as *teruma* cannot be consecrated by being placed in a sacred vessel. **However,** with regard to **those** items **that require a** sacred **vessel** in order to be fully consecrated, such as water used for a libation, **the Sages did not impose a higher** standard in a case where one consecrated it **through speech.** Therefore, this case cannot be used to resolve Abaye’s question.


###### Pesachim 34b:11
[Pesachim 34b:11](https://torahapp.org/share/book/Pesachim/r/34b:11)

דְּרָכָן — וַאֲפִילּוּ טוּבָא?! וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי, וְהָאָמַר רַבִּי יוֹחָנָן: עֲנָבִים שֶׁנִּטְמְאוּ — דּוֹרְכָן פָּחוֹת פָּחוֹת מִכְּבֵיצָה!

**William Davidson Edition - English:**
The Gemara asks about Rabbi Yoḥanan’s statement with regard to wine pressed from impure grapes: The phrase **if one tread upon them** is stated without qualification, indicating that the wine is ritually pure **even** if he pressed **many** grapes at once. **And did Rabbi Yoḥanan** actually **say this? Didn’t Rabbi Yoḥanan say:** With regard to **grapes that became ritually impure grapes, one** should **tread on them less than an egg-bulk at a time.** When there is less than an egg-bulk of grapes, they do not impart ritual impurity.


###### Pesachim 34b:12
[Pesachim 34b:12](https://torahapp.org/share/book/Pesachim/r/34b:12)

אִיבָּעֵית אֵימָא: הָכָא נָמֵי פָּחוֹת פָּחוֹת מִכְּבֵיצָה. וְאִיבָּעֵית אֵימָא: הָתָם דְּנָגְעוּ לְהוּ בְּרִאשׁוֹן, דְּהָווּ לְהוּ אִינְהוּ שֵׁנִי. הָכָא דְּנָגְעוּ בְּשֵׁנִי, דְּהָווּ לְהוּ שְׁלִישִׁי.

**William Davidson Edition - English:**
The Gemara answers: **If you wish, say** this answer: **Here, too,** it is to be understood that one must tread on **less than an egg-bulk at a time. And if you wish, say** this answer instead: **There,** where the Gemara requires less than an egg-bulk, it is a case where the grapes **came into contact** with an item that was impure with **first-**degree ritual impurity, such **that they became** impure with **second-**degree ritual impurity. When a liquid touches an object that is impure with second-degree ritual impurity, it becomes impure by rabbinic decree with first-degree ritual impurity. Therefore, in that case one must be careful to tread only on less than an egg-bulk at a time. **Here,** it is speaking of a case where **they came into contact** with an item that was impure with **second-**degree ritual impurity, such **that they became** impure with **third-**degree ritual impurity. In that case, the liquid that comes out of the grapes would not become ritually impure at all.


###### Pesachim 34b:13
[Pesachim 34b:13](https://torahapp.org/share/book/Pesachim/r/34b:13)

אָמַר רָבָא, אַף אֲנַן נָמֵי תְּנֵינָא: ״וְנָתַן עָלָיו מַיִם חַיִּים אֶל כֶּלִי״ — שֶׁתְּהֵא חִיּוּתָן בִּכְלִי. ״וְנָתַן״, אַלְמָא תְּלוּשִׁין נִינְהוּ. וְהָא מְחוּבָּרִין נִינְהוּ!

**William Davidson Edition - English:**
**Rava said: We, too, have learned** that the Sages created higher standards with regard to consecrated items. As it was taught that the verse says with regard to the red heifer: “And for the impure they shall take the ashes of the burning of the sin-offering, **and he shall put flowing water into a vessel”** (Numbers 19:17), which teaches that the flowing water from the spring **should flow** directly **into the vessel** in which it will be sanctified. On the other hand, the verse says **“and he shall put,”** meaning that the water should be poured into the vessel. **Apparently** the water **is detached, but it is** clearly **attached** to the spring, as it was previously stated that the water must flow directly into the vessel.