## Pesachim Daf 3a

###### Pesachim 3a:1
[Pesachim 3a:1](https://torahapp.org/share/book/Pesachim/r/3a:1)

הַמַּפֶּלֶת אוֹר לִשְׁמוֹנִים וְאֶחָד, בֵּית שַׁמַּאי פּוֹטְרִין מִקׇּרְבָּן, וּבֵית הִלֵּל מְחַיְּיבִים.

**William Davidson Edition - English:**
from a mishna that deals with the offering of **a woman who miscarries** on ***or* of the eighty-first** day after her previous childbirth: The Torah obligates a woman to bring an offering after childbirth, including a miscarriage. However, one offering suffices for any births or miscarriages that occur within eighty days of the original birth, as the halakhic ramifications of that birth last eighty days (see Leviticus 12:1–6). The mishna cited addresses the borderline case of a woman who miscarries on the night of the eighty-first day following the birth. **Beit Shammai exempt** her **from** bringing another **offering,** as the offering she brought for the previous childbirth exempts her from bringing another for the miscarriage. **And Beit Hillel obligate** her to bring a second offering.


###### Pesachim 3a:2
[Pesachim 3a:2](https://torahapp.org/share/book/Pesachim/r/3a:2)

אָמְרוּ (לָהֶן) בֵּית הִלֵּל לְבֵית שַׁמַּאי: מַאי שְׁנָא אוֹר שְׁמֹנִים וְאֶחָד מִיּוֹם שְׁמֹנִים וְאֶחָד? אִם שִׁיוָּה לוֹ לְטוּמְאָה — לֹא יִשְׁוֶה לוֹ לְקׇרְבָּן? מִדְּקָאָמַר בֵּית הִלֵּל לְבֵית שַׁמַּאי: מַאי שְׁנָא אוֹר שְׁמוֹנִים וְאֶחָד מִיּוֹם שְׁמוֹנִים וְאֶחָד, שְׁמַע מִינַּהּ ״אוֹר״ אוּרְתָּא הוּא! שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Beit Hillel said to Beit Shammai: What is different** between ***or* of the eighty-first and the day of the eighty-first? If they are equal** with regard **to** the *halakhot* of **ritual impurity,** i.e., the blood of this woman is no longer ritually pure and all of the standard strictures of ritual impurity apply to her, **will** the two time periods **not be equal** with regard **to the offering** as well? In terms of the meaning of *or*, **from** the fact **that Beit Hillel said to Beit Shammai: What is different** between ***or* of the eighty-first and the day of the eighty-first, learn from it that *or* is night.** Indeed, **learn from it** that *or* means night.


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

מֵיתִיבִי: יָכוֹל יְהֵא נֶאֱכָל אוֹר לַשְּׁלִישִׁי, וְדִין הוּא: זְבָחִים נֶאֱכָלִים לְיוֹם אֶחָד, וּשְׁלָמִים נֶאֱכָלִים לִשְׁנֵי יָמִים. מָה לְהַלָּן — לַיְלָה אַחַר הַיּוֹם, אַף כָּאן — לַיְלָה אַחַר הַיּוֹם!

**William Davidson Edition - English:**
The Gemara **raises an objection** with regard to the meaning of the word *or* from a *baraita*: One **might** have thought that a peace-offering, which may be eaten for two days, **may** also **be eaten** on ***or* of the third** day. **And** it is **a logical derivation** that leads to that conclusion. How so? Other **offerings,** e.g., sin-offerings, **are eaten for one day, and peace-offerings are eaten for two days. Just as there,** with regard to other offerings, the **night follows the** previous **day,** i.e., the offering may be eaten during the day and the subsequent night, **so too here,** with regard to peace-offerings, say that the **night follows the day,** and rule that they may be eaten on the night after the second day.


###### Pesachim 3a:4
[Pesachim 3a:4](https://torahapp.org/share/book/Pesachim/r/3a:4)

תַּלְמוּד לוֹמַר: ״בְּיוֹם זִבְחֲכֶם יֵאָכֵל וּמִמׇּחֳרָת וְהַנּוֹתָר עַד יוֹם״ — בְּעוֹד יוֹם הוּא נֶאֱכָל, וְאֵינוֹ נֶאֱכָל לְאוֹר שְׁלִישִׁי.

**William Davidson Edition - English:**
Therefore, **the verse states:** “And when you sacrifice a peace-offering to God, you shall sacrifice it of your own will. **It shall be eaten the same day you sacrifice it, and on the next day; and if any remains until the** third **day,** it shall be burnt with fire” (Leviticus 19:5–6). This verse means that **it** may **be eaten while it is still day,** i.e., during the second day, **and it** may **not be eaten** on ***or* of the third** day.


###### Pesachim 3a:5
[Pesachim 3a:5](https://torahapp.org/share/book/Pesachim/r/3a:5)

יָכוֹל יִשָּׂרֵף מִיָּד, וְדִין הוּא: זְבָחִים נֶאֱכָלִין לְיוֹם וְלַיְלָה אֶחָד, וּשְׁלָמִים נֶאֱכָלִין לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד, מָה לְהַלָּן — תֵּיכֶף לַאֲכִילָה שְׂרֵיפָה, אַף כָּאן — תֵּיכֶף לַאֲכִילָה שְׂרֵיפָה.

**William Davidson Edition - English:**
The *baraita* continues: If a peace-offering may not be eaten beyond the second day, one **might** have thought that it should **be burned immediately** after the conclusion of the second day, **and this** too is the conclusion of **a logical derivation:** Other **offerings are eaten for one day and night, and peace-offerings are eaten for two days and one night. Just as there,** the offerings are **burned immediately** after their permitted time **for eating** concludes, on the morning of the second day, **so too here,** with regard to peace-offerings, one could say that they must be **burned immediately after** their permitted time for **eating** concludes, at night after the second day.


###### Pesachim 3a:6
[Pesachim 3a:6](https://torahapp.org/share/book/Pesachim/r/3a:6)

תַּלְמוּד לוֹמַר: ״וְהַנּוֹתָר מִבְּשַׂר הַזֶּבַח בַּיּוֹם הַשְּׁלִישִׁי בָּאֵשׁ יִשָּׂרֵף״ — בַּיּוֹם אַתָּה (שׂוֹרֵף), וְאִי אַתָּה שׂוֹרְפוֹ בַּלַּיְלָה. מִדְּקָאָמַר ״יְהֵא נֶאֱכָל אוֹר לַשְּׁלִישִׁי״ — אַלְמָא ״אוֹר״ אוּרְתָּא הוּא! שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
Therefore, **the verse states: “And if any remains of the flesh of the sacrifice on the third day, it shall be burnt with fire”** (Leviticus 7:17), meaning: **You** must **burn it during the day, and you do not burn it at night.** With regard to the meaning of *or*, **from** the fact **that** the *baraita* **states:** One might have thought that **it may be eaten** on ***or* of the third** day, **apparently *or* is evening.** The Gemara concludes: Indeed, **learn from it** that *or* is evening.


###### Pesachim 3a:7
[Pesachim 3a:7](https://torahapp.org/share/book/Pesachim/r/3a:7)

תָּא שְׁמַע: אוֹר שֶׁל יוֹם הַכִּפּוּרִים, מִתְפַּלֵּל שֶׁבַע וּמִתְוַדֶּה. שַׁחֲרִית, מִתְפַּלֵּל שֶׁבַע וּמִתְוַדֶּה. בְּמוּסָף, מִתְפַּלֵּל שֶׁבַע וּמִתְוַדֶּה. בְּמִנְחָה, מִתְפַּלֵּל שֶׁבַע וּמִתְוַדֶּה. בְּעַרְבִית, מִתְפַּלֵּל מֵעֵין שְׁמוֹנָה עָשָׂר. רַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם אֲבוֹתָיו: מִתְפַּלֵּל שְׁמוֹנָה עָשָׂר שְׁלֵימוֹת, מִפְּנֵי שֶׁצָּרִיךְ לוֹמַר הַבְדָּלָה בְּחוֹנֵן הַדָּעַת. אַלְמָא ״אוֹר״ אוּרְתָּא הוּא! שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Come** and **hear** another proof: On ***or* of Yom Kippur, one recites seven** blessings in the *Amida* prayer **and confesses** his sins; in **the morning prayer, one recites seven** blessings **and confesses; in the additional prayer, one recites seven** blessings **and confesses; in the afternoon prayer, one recites seven** blessings **and confesses; in the evening** prayer, **one recites** an **abridged** version of the standard *Amida* prayer of **eighteen** blessings, as the people are weary from fasting. **Rabbi Ḥanina ben Gamliel says in the name of his forefathers: One recites the eighteen complete** blessings, **due to** the fact that **he is required to recite *havdala* in** the fourth blessing of the *Amida*: Who graciously grants knowledge. It cannot be inserted in the abridged version. **Apparently, *or* is evening.** The Gemara concludes: Indeed, **learn from it** that *or* means evening.


###### Pesachim 3a:8
[Pesachim 3a:8](https://torahapp.org/share/book/Pesachim/r/3a:8)

תָּא שְׁמַע, דְּתָנֵי דְּבֵי שְׁמוּאֵל: לֵילֵי אַרְבָּעָה עָשָׂר בּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר. אַלְמָא ״אוֹר״ אוּרְתָּא הוּא.

**William Davidson Edition - English:**
**Come** and **hear** another proof, **as it was taught** in **the school of Shmuel: On the evening of the fourteenth** of Nisan, **one searches for leavened bread by candlelight. Apparently, *or* is evening,** as this *baraita* replaces *or* with the word evening.


###### Pesachim 3a:9
[Pesachim 3a:9](https://torahapp.org/share/book/Pesachim/r/3a:9)

אֶלָּא: בֵּין רַב הוּנָא וּבֵין רַב יְהוּדָה דְּכוּלֵּי עָלְמָא ״אוֹר״ אוּרְתָּא הוּא, וְלָא פְּלִיגִי, מָר כִּי אַתְרֵיהּ וּמָר כִּי אַתְרֵיהּ. בְּאַתְרֵיהּ דְּרַב הוּנָא קָרוּ ״נַגְהֵי״, וּבְאַתְרֵיהּ דְּרַב יְהוּדָה קָרוּ ״לֵילֵי״.

**William Davidson Edition - English:**
It is clear from these proofs that the expression *or* in the mishna means the evening before the day. How, then, could the *amora’im* dispute whether it is referring to the morning or evening? **Rather,** the Gemara rejects its previous assumption with regard to the dispute, **as everyone, both Rav Huna and Rav Yehuda, agrees** that ***or* is evening, and they do not disagree** with regard to the *halakha*. However, this **Master** stated the *halakha* **in accordance with** the expression accepted in **his place, and** that **Master** stated the *halakha* **in accordance with** the expression accepted in **his place. In Rav Huna’s place, they call** the evening **light, and in Rav Yehuda’s place they call it night,** although both terms refer to the same period.


###### Pesachim 3a:10
[Pesachim 3a:10](https://torahapp.org/share/book/Pesachim/r/3a:10)

וְתַנָּא דִּידַן מַאי טַעְמָא לָא קָתָנֵי ״לֵילֵי״? לִישָּׁנָא מְעַלְּיָא הוּא דְּנָקֵט. וְכִדְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: לְעוֹלָם אַל יוֹצִיא אָדָם דָּבָר מְגוּנֶּה מִפִּיו, שֶׁהֲרֵי עִקֵּם הַכָּתוּב שְׁמוֹנֶה אוֹתִיּוֹת, וְלֹא הוֹצִיא דָּבָר מְגוּנֶּה מִפִּיו. שֶׁנֶּאֱמַר: ״מִן הַבְּהֵמָה הַטְּהוֹרָה וּמִן הַבְּהֵמָה אֲשֶׁר אֵינֶנָּה טְהֹרָה״.

**William Davidson Edition - English:**
The Gemara asks: **And the *tanna*** of **our** mishna, **what is the reason** that he **didn’t** explicitly **teach: The night** of the fourteenth, as it was taught in the school of Shmuel? The Gemara answers: **He employed a euphemism.** Since the *tanna* of our mishna did not want to mention darkness, he preferred the term *or* to refer to the night of the fourteenth. **And** this is **in accordance with** a statement of **Rabbi Yehoshua ben Levi. As Rabbi Yehoshua ben Levi said: A person should never express a crude matter, as the** formulation of **a verse** was **distorted** by the addition of **eight letters rather than** have it **express a crude matter, as it is stated: “From the pure animals and from the animals that are not pure [*asher einena tehora*]”** (Genesis 7:8). To avoid using the Hebrew term for impure [*teme’a*], which is four letters: *Tet*, *mem*, *alef*, *heh*, the verse replaced the term with the euphemism meaning “that are not pure,” which is spelled with twelve letters: *Alef*, *shin*, *reish*; *alef*, *yod*, *nun*, *nun*, *heh*; *tet*, *heh*, *reish*, *heh*.


###### Pesachim 3a:11
[Pesachim 3a:11](https://torahapp.org/share/book/Pesachim/r/3a:11)

רַב פָּפָּא אָמַר: תֵּשַׁע, שֶׁנֶּאֱמַר: ״כִּי יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא יִהְיֶה טָהוֹר מִקְּרֵה לָיְלָה״. רָבִינָא אָמַר: עֶשֶׂר, וָיו דְּ״טָהוֹר״. רַב אַחָא בַּר יַעֲקֹב אָמַר: שֵׁשׁ עֶשְׂרֵה, שֶׁנֶּאֱמַר: ״כִּי אָמַר מִקְרֶה הוּא בִּלְתִּי טָהוֹר הוּא כִּי לֹא טָהוֹר״.

**William Davidson Edition - English:**
**Rav Pappa said:** A different verse added **nine** letters, **as it is stated: “If there be among you any man who is not ritually pure [*asher lo yihye tahor*] by reason of that which happened to him by night”** (Deuteronomy 23:11). To avoid using the three-letter Hebrew word for impure, *tameh*, spelled *tet*, *mem*, *alef*, the verse employs the twelve-letter phrase “who is not ritually pure,” spelled: *Alef*, *shin*, *reish*; *lamed*, *alef*; *yod*, *heh*, *yod*, *heh*; *tet*, *heh*, *reish*. **Ravina said:** The verse actually adds **ten** letters because of the letter ***vav* of** the word ***tahor*,** as the word is spelled in its plene form. **Rav Aḥa bar Ya’akov said:** Yet another verse adds **sixteen** letters, **as it is stated: “For he said, something has happened to him, he is not ritually pure; surely he is not ritually pure [*bilti tahor hu ki lo tahor*]”** (I Samuel 20:26). To avoid using the three-letter word *tameh*, the verse employs the nineteen-letter phrase “he is not ritually pure; surely he is not ritually pure,” spelled: *Beit*, *lamed*, *tav*, *yod*; *tet*, *heh*, *vav*, *reish*; *heh*, *vav*, *alef*; *kaf*, *yod*; *lamed*, *alef*; *tet*, *heh*, *vav*, *reish*.


###### Pesachim 3a:12
[Pesachim 3a:12](https://torahapp.org/share/book/Pesachim/r/3a:12)

תַּנְיָא דְּבֵי רַבִּי יִשְׁמָעֵאל: לְעוֹלָם יְסַפֵּר אָדָם בְּלָשׁוֹן נְקִיָּה, שֶׁהֲרֵי בַּזָּב קְרָאוֹ ״מֶרְכָּב״, וּבָאִשָּׁה קְרָאוֹ ״מוֹשָׁב״. וְאוֹמֵר: ״וְתִבְחַר לְשׁוֹן עֲרוּמִים״. וְאוֹמֵר: ״וְדַעַת שְׂפָתַי בָּרוּר מִלֵּלוּ״.

**William Davidson Edition - English:**
Likewise, a *baraita* **was taught** in **the school of Rabbi Yishmael: A person should always converse euphemistically, as** one finds in the following verses. The first: “And whichever saddle that the *zav* rides upon shall be ritually impure” (Leviticus 15:9), which discusses the impurity imparted by **a *zav*** to an object on which he sits, **calls** this action **riding. And** the verse: “And anyone who touches anything on which she sat” (Leviticus 15:22), which discusses the parallel ritual impurity **of a woman,** a *zava*, **calls** the action **sitting.** Since riding is slightly demeaning for a woman, as it involves an immodest splaying of the legs, the verse avoids the term riding and opts to convey the more modest image of sitting. **And it says** in another verse: **“And you choose the language of the crafty”** (Job 15:5), meaning that one should be clever when speaking and avoid inappropriate phrases. **And it says** in another verse: “My words shall utter the uprightness of my heart; **and that which my lips know they shall speak sincerely”** (Job 33:3).


###### Pesachim 3a:13
[Pesachim 3a:13](https://torahapp.org/share/book/Pesachim/r/3a:13)

מַאי ״וְאוֹמֵר״? וְכִי תֵּימָא: הָנֵי מִילֵּי בִּדְאוֹרָיְיתָא, אֲבָל בִּדְרַבָּנַן לָא — תָּא שְׁמַע: וְאוֹמֵר ״וְתִבְחַר לְשׁוֹן עֲרוּמִים״. וְכִי תֵּימָא: הָנֵי מִילֵּי בִּדְרַבָּנַן, אֲבָל בְּמִילֵּי דְעָלְמָא לָא — וְאוֹמֵר ״וְדַעַת שְׂפָתַי בָּרוּר מִלֵּלוּ״.

**William Davidson Edition - English:**
The Gemara asks: **What is** the need for the proofs from the two additional verses introduced by the phrase: **And it says?** The *baraita* already proved its point from the verses with regard to *zav* and *zava*. The Gemara answers: The additional verses are necessary, **lest you say: This** requirement to use clean language **applies only in** the language written in **the Torah, but in rabbinic** formulations, **no,** there is no obligation to use clean language. To counter this argument, the *tanna* says, **come** and **hear: And it says: “And you choose the language of the crafty,”** which indicates that this principle extends beyond the language of the Torah. **And lest you say that this** requirement **applies only to rabbinic** language, **but** when it comes **to ordinary speech, no,** one need not speak euphemistically, the *baraita* adds: **And it says: “And that which my lips know they shall speak sincerely,”** i.e., one must speak euphemistically in every situation.


###### Pesachim 3a:14
[Pesachim 3a:14](https://torahapp.org/share/book/Pesachim/r/3a:14)

וּבְאִשָּׁה לָא כְּתִיב בָּהּ ״מֶרְכָּב״?! וְהָכְתִיב: ״וַתָּקׇם רִבְקָה וְנַעֲרֹתֶיהָ וַתִּרְכַּבְנָה עַל הַגְּמַלִּים״! הָתָם, מִשּׁוּם בִּיעֲתוּתָא דִגְמַלִּים — אוֹרְחָא הִיא. וְהָכְתִיב: ״וַיִּקַּח מֹשֶׁה אֶת אִשְׁתּוֹ וְאֶת בָּנָיו וַיַּרְכִּיבֵם עַל הַחֲמֹר״! הָתָם,

**William Davidson Edition - English:**
With regard to the above *baraita* taught in the school of Rabbi Yishmael, the Gemara asks: **And with regard to a woman, is** the term **riding not written** in the Torah? **But isn’t it written: “And Rebecca and her damsels arose and they rode upon camels”** (Genesis 24:61)? The Gemara answers: **There, due to fear of camels, that is standard conduct.** Since a camel’s back is high off the ground, a woman cannot sit on it sidesaddle; consequently, she may ride on it without being considered immodest. The Gemara cites another relevant verse. **But isn’t it written: “And Moses took his wife and his children and rode them upon his donkey”** (Exodus 4:20)? The Gemara answers: **There,** despite the fact that his wife was also on the donkey, the verse employs the language of riding