## Pesachim Daf 46a

###### Pesachim 46a:1
[Pesachim 46a:1](https://torahapp.org/share/book/Pesachim/r/46a:1)

לְעִנְיַן צֵירוּף טוּמְאָה בַּפֶּסַח, וּבִשְׁאָר יְמוֹת הַשָּׁנָה אִיכָּא פְּלוּגְתָּא.

**William Davidson Edition - English:**
**with regard to the combination** of two pieces vis-à-vis **ritual impurity during Passover,** when it depends upon their volume. However, **during the rest of the year there is a distinction** based upon whether the owner is particular about it or not.


###### Pesachim 46a:2
[Pesachim 46a:2](https://torahapp.org/share/book/Pesachim/r/46a:2)

הֵיכִי דָּמֵי, כְּגוֹן דְּאִיכָּא פָּחוֹת מִכְּבֵיצָה אוֹכָלִין, וְנָגְעוּ בְּהַאי בָּצֵק. בְּפֶסַח, דְּאִיסּוּרוֹ חָשׁוּב — מִצְטָרֵף. בִּשְׁאָר יְמוֹת הַשָּׁנָה, דְּבִקְפֵידָא תַּלְיָא מִילְּתָא, אִם מַקְפִּיד עָלָיו — מִצְטָרֵף, אִם רוֹצֶה בְּקִיּוּמוֹ — הֲרֵי הוּא כַּעֲרֵיבָה.

**William Davidson Edition - English:**
The Gemara explains: **What are the circumstances** of the mishna’s case? It is a case **where there is less than an egg-bulk of** ritually impure **food, and it touched this dough** in the bowl, and then it came into contact with ritually pure food. **During Passover,** when **the prohibition** that applies to the dough causes it to be considered **significant** although it is a very small quantity, **it combines** with the first piece of food. Together they are the size of an egg-bulk, which is able to transmit the ritual impurity of foods. However, **during the rest of the year, when** there is no prohibition that imparts this significance to the dough, **the matter is dependent on** the owner’s **particularity; if he is particular about it,** i.e., he does not want the dough to be there, it is considered food rather than part of the bowl, and **it combines** with the other piece of food. However, **if one prefers its** continued **presence** in its current location, **it is** considered **like** part of **the kneading bowl** itself, rather than food.


###### Pesachim 46a:3
[Pesachim 46a:3](https://torahapp.org/share/book/Pesachim/r/46a:3)

מַתְקֵיף לַהּ רָבָא: מִי קָתָנֵי ״מִצְטָרֵף״? וְהָא ״חוֹצֵץ״ קָתָנֵי. אֶלָּא אָמַר רָבָא: וְכֵן לְהַעֲלוֹת טׇהֳרָה לַעֲרֵיבָה.

**William Davidson Edition - English:**
**Rava strongly objects to this: Was** the language **taught** in the mishna: **Combines? Didn’t** the mishna **teach** that **it interposes?** Abaye’s explanation does not account for this term. **Rather, Rava said** that the mishna should be understood as saying: **And so too** with regard to **purifying the kneading bowl** via immersion.


###### Pesachim 46a:4
[Pesachim 46a:4](https://torahapp.org/share/book/Pesachim/r/46a:4)

הֵיכִי דָּמֵי, כְּגוֹן דְּאִיטַּמִּי הָךְ עֲרֵיבָה, וּבָעֵי לְאַטְבּוֹלֵי. בְּפֶסַח, דְּאִיסּוּרוֹ חָשׁוּב — חוֹצֵץ, וְלָא סָלְקָא לַהּ טְבִילָה. בִּשְׁאָר יְמוֹת הַשָּׁנָה בִּקְפִידָא תַּלְיָא מִילְּתָא. אִי מַקְפִּיד עָלָיו — חוֹצֵץ, וְאִם רוֹצֶה בְּקִיּוּמוֹ — הֲרֵי הוּא כַּעֲרֵיבָה.

**William Davidson Edition - English:**
The Gemara explains: **What are the circumstances** of the mishna’s case? It is a case **where the kneading bowl became ritually impure, and** one **wishes to immerse it. During Passover, when the prohibition** of an olive-bulk of leaven causes it to be considered **significant, it interposes** between the water and the kneading bowl, **and the immersion is ineffective.** However, **during the rest of the year, the matter depends upon** whether or not the owner is **particular** about it. **If he is particular about** the dough and wishes to remove it, **it interposes** between the water and the bowl. However, **if** the owner **desires it to be present, it is** considered **like** part of the **kneading bowl** itself, and it does not interpose between the water and the bowl.


###### Pesachim 46a:5
[Pesachim 46a:5](https://torahapp.org/share/book/Pesachim/r/46a:5)

מַתְקֵיף לַהּ רַב פָּפָּא: מִי קָתָנֵי ״וְכֵן לְעִנְיַן טׇהֳרָה״? הָא ״לְעִנְיַן טוּמְאָה״ קָתָנֵי! אֶלָּא אָמַר רַב פָּפָּא: וְכֵן לְעִנְיַן לְהוֹרִיד טוּמְאָה לַעֲרֵיבָה.

**William Davidson Edition - English:**
**Rav Pappa strongly objects to this: Was** the language **taught** in the mishna: **And similarly with regard to ritual purity? Didn’t** the mishna **teach: And similarly with regard to ritual impurity? Rather, Rav Pappa said** the mishna should be understood as saying: **And similarly with regard to the transfer of ritual impurity to the kneading bowl** via this dough.


###### Pesachim 46a:6
[Pesachim 46a:6](https://torahapp.org/share/book/Pesachim/r/46a:6)

הֵיכִי דָּמֵי, כְּגוֹן דְּנָגַע שֶׁרֶץ בְּהַאי בָּצֵק. בְּפֶסַח דְּאִיסּוּרוֹ חָשׁוּב — חוֹצֵץ, וְלָא נָחֲתָה לַהּ טוּמְאָה. בִּשְׁאָר יְמוֹת הַשָּׁנָה דְּבִקְפִידָא תַּלְיָא, אִם מַקְפִּיד עָלָיו — חוֹצֵץ, אִם רוֹצֶה בְּקִיּוּמוֹ — הֲרֵי הוּא כַּעֲרֵיבָה.

**William Davidson Edition - English:**
The Gemara explains: **What are the circumstances** of the mishna’s case? It is a case **where** the carcass of **a creeping animal touched this dough. During Passover, when its prohibition** causes the dough to be considered **significant, it interposes** between the bowl and the creeping animal, and **ritual impurity does not descend to the kneading bowl,** i.e., the kneading bowl does not become impure. **During the rest of the year, when it depends** upon whether one is **particular** about the presence of the dough, **if he is particular about it, it interposes** between the bowl and the creeping animal and prevents the bowl from becoming impure. However, **if he desires it to be present, it is** considered **like** it is part of **the kneading bowl** itself. Therefore, the entire bowl becomes ritually impure when the carcass of the creeping animal touches the dough.


###### Pesachim 46a:7
[Pesachim 46a:7](https://torahapp.org/share/book/Pesachim/r/46a:7)

**מַתְנִי׳** בָּצֵק הַחֵרֵשׁ, אִם יֵשׁ כַּיּוֹצֵא בּוֹ שֶׁהֶחְמִיץ — הֲרֵי זֶה אָסוּר.

**William Davidson Edition - English:**
**MISHNA:** **Deaf dough** is dough for which it is difficult to determine if it has been leavened. It is comparable to a deaf-mute, who cannot communicate. **If there is** dough **similar to it** in that water was added to both at the same time, **which became leavened,** the deaf dough **is prohibited.** Although it has not shown external signs of becoming leavened, it can be presumed that the deaf dough has also become leavened.


###### Pesachim 46a:8
[Pesachim 46a:8](https://torahapp.org/share/book/Pesachim/r/46a:8)

**גְּמָ׳** אִם אֵין שָׁם כַּיּוֹצֵא בּוֹ מַהוּ? אֲמַר רַבִּי אֲבָהוּ אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: כְּדֵי שֶׁיֵּלֵךְ אָדָם מִמִּגְדַּל נוּנַיָּא לִטְבֶרְיָא מִיל.

**William Davidson Edition - English:**
**GEMARA:** The Gemara seeks to clarify the ruling of the mishna: **If there is no** dough **similar to it, what is** the *halakha*? **Rabbi Abbahu said** that **Rabbi Shimon ben Lakish said:** According to the Sages, leavening occurs in the time it takes **a person** to **walk** the distance **from Migdal Nunaya** to **Tiberias,** which is **a *mil*,** two thousand cubits.


###### Pesachim 46a:9
[Pesachim 46a:9](https://torahapp.org/share/book/Pesachim/r/46a:9)

וְנֵימָא מִיל! הָא קָא מַשְׁמַע לַן דְּשִׁיעוּרָא דְּמִיל כְּמִמִּגְדַּל נוּנַיָּא וְעַד טְבֶרְיָא.

**William Davidson Edition - English:**
The Gemara asks about this formulation: Why is it necessary to mention the distance between these two places? **Let us say** that leavening begins after the time it takes a person to walk a ***mil*.** The Gemara answers: **This** statement incidentally **teaches us that the length of a *mil*** is the distance **from Migdal Nunaya to Tiberias.**


###### Pesachim 46a:10
[Pesachim 46a:10](https://torahapp.org/share/book/Pesachim/r/46a:10)

אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: לְגַבָּל וְלִתְפִלָּה וְלִנְטִילַת יָדַיִם — אַרְבָּעָה מִילִין.

**William Davidson Edition - English:**
**Rabbi Abbahu said** that **Rabbi Shimon ben Lakish said: With regard to a kneader,** i.e., one who kneads dough for others and should maintain the ritual purity of the dough; **and** similarly, **with regard to** washing one’s hands for **prayer** (*Arukh*), **and with regard to washing hands** before eating, one must search either for a ritual bath to immerse the vessel he is using to knead the dough, or for water to purify his hands, provided that water is accessible within the time it takes to walk **four *mil*,** eight thousand cubits.


###### Pesachim 46a:11
[Pesachim 46a:11](https://torahapp.org/share/book/Pesachim/r/46a:11)

אָמַר רַב נַחְמָן בַּר יִצְחָק: אַיְיבוּ אַמְרַהּ, וְאַרְבְּעָה אֲמַר בַּהּ, וַחֲדָא מִינַּיְיהוּ עִבּוּד. דִּתְנַן: וְכוּלָּן שֶׁעִיבְּדָן, אוֹ שֶׁהִילֵּךְ בָּהֶן כְּדֵי עֲבוֹדָה — טְהוֹרִין, חוּץ מֵעוֹר הָאָדָם. וְכַמָּה כְּדֵי עֲבוֹדָה? אָמַר רַבִּי (אִינְיָיא) אָמַר רַבִּי יַנַּאי: כְּדֵי הִילּוּךְ אַרְבָּעָה מִילִין.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said: Ayvu said** this *halakha*, **and he said it** about **four** cases, as opposed to the three cases mentioned previously. **And one of them** pertained to the **tanning** of hides, which lasts for the time that it takes a person to walk four *mil*. **As we learned** in a mishna: **And all** types of thin, soft hides, which have the status of flesh with regard to ritual impurity because their texture is similar to flesh, **that were tanned** in order to be made into leather, **or that one trod upon** for as long as necessary **for** the **leatherworking** process, **are ritually pure.** They are considered to be leather and are no longer considered like the flesh of the animal, **except for** the **skin of a human** corpse, which always remains ritually impure. The Gemara asks: **How much** time must one tread upon **a hide for the leatherworking** process? **Rabbi Ayvu said that Rabbi Yannai said:** It is the amount of time it takes to **walk four *mil*.**


###### Pesachim 46a:12
[Pesachim 46a:12](https://torahapp.org/share/book/Pesachim/r/46a:12)

אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: לֹא שָׁנוּ אֶלָּא לְפָנָיו, אֲבָל לְאַחֲרָיו — אֲפִילּוּ מִיל אֵינוֹ חוֹזֵר. אָמַר רַב אַחָא, וּמִינַּהּ: מִיל — הוּא דְּאֵינוֹ חוֹזֵר, הָא פָּחוֹת מִמִּיל — חוֹזֵר.

**William Davidson Edition - English:**
**Rabbi Yosei, son of Rabbi Ḥanina, said: They taught** that one must search for water to wash one’s hands before eating or prayer for the amount of time it takes to walk four *mil* **only** when the water **is before him,** in the direction that he is traveling. **However,** when it is **behind him, he need not return even a *mil*. Rav Aḥa said: From this** statement one may infer that **he** need **not return a *mil*, but he must return less than one *mil*** in order to obtain water.


###### Pesachim 46a:13
[Pesachim 46a:13](https://torahapp.org/share/book/Pesachim/r/46a:13)

**מַתְנִי׳** כֵּיצַד מַפְרִישִׁין חַלָּה בְּטוּמְאָה בְּיוֹם טוֹב?

**William Davidson Edition - English:**
**MISHNA:** **How does one separate *ḥalla* in ritual impurity during the Festival** day of Passover? Ordinarily, one may separate ritually pure *ḥalla* from dough and give it to a priest immediately so that he may eat it. Ritually impure *ḥalla* is unfit for a priest and must be burned, yet it is prohibited to bake or burn anything that is not fit to be eaten during the Festival day. However, it is also prohibited to wait and burn it after the Festival day, since it will become leavened in the meantime.


###### Pesachim 46a:14
[Pesachim 46a:14](https://torahapp.org/share/book/Pesachim/r/46a:14)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: לֹא תִּקְרָא לָהּ שֵׁם עַד שֶׁתֵּאָפֶה. בֶּן בְּתֵירָא אוֹמֵר: תָּטִיל בְּצוֹנֵן. אָמַר רַבִּי יְהוֹשֻׁעַ:

**William Davidson Edition - English:**
**Rabbi Eliezer says:** A woman **should not designate it** as *ḥalla* prior to baking; rather, she should refrain from doing so **until it is baked.** In other words, she should wait until she has baked all of the dough, and there is no risk of it becoming leavened. Only then should she separate *ḥalla* from it. The portion of *ḥalla* may then be kept until after the Festival day, when it may be burned. **Ben Beteira says: She should** separate the *ḥalla* before it is baked, and **place** the dough **in cold** water so that it will not become leavened. **Rabbi Yehoshua said:**