## Pesachim Daf 51a

###### Pesachim 51a:1
[Pesachim 51a:1](https://torahapp.org/share/book/Pesachim/r/51a:1)

אִי אַתָּה רַשַּׁאי לְהַתִּירָן בִּפְנֵיהֶם. אָמַר לוֹ: וְלָאו מִי אִיתְּמַר עֲלַהּ, אָמַר רַב חִסְדָּא: בְּכוּתָאֵי! כּוּתָאֵי מַאי טַעְמָא — מִשּׁוּם דִּמְסָרְכִי מִילְּתָא, הָנָךְ אִינָשֵׁי נָמֵי סָרְכִי מִילְּתָא.

**William Davidson Edition - English:**
**you are not allowed to permit** these actions in their presence, lest they come to treat other prohibitions lightly, saying: If this previously prohibited activity was permitted, other prohibitions are not particularly stringent either. How did Rav Yosef permit the residents of Ḥozai to eat rice dough? Rav Yosef **said to** Abaye: **And wasn’t it stated** about this *halakha* concerning stringencies that **Rav Ḥisda said:** This was stated specifically **with regard to Samaritans?** The Gemara rejects this: **What is the reason** that this applies to **Samaritans?** It is due to the fact that **they will extend** this **matter** of leniency, and add to it additional, unjustified leniencies. **These people** of Ḥozai **will also extend** this **matter** of leniency, and come to practice additional leniencies in other cases, as they are ignoramuses.


###### Pesachim 51a:2
[Pesachim 51a:2](https://torahapp.org/share/book/Pesachim/r/51a:2)

אֶלָּא אָמַר רַב אָשֵׁי: חָזֵינַן אִי רוּבָּן אוֹרֶז אָכְלִי — לָא נֵיכְלַהּ זָר בְּאַפַּיְיהוּ, דִּילְמָא מִשְׁתַּכְחָא תּוֹרַת חַלָּה מִינַּיְיהוּ. וְאִי רוּבָּן דָּגָן אָכְלִי — נֵיכְלַהּ זָר בְּאַפַּיְיהוּ, דִּילְמָא אָתֵי לְאַפְרוֹשֵׁי מִן הַחִיּוּב עַל הַפְּטוּר, וּמִן הַפְּטוּר עַל הַחִיּוּב.

**William Davidson Edition - English:**
**Rather, Rav Ashi said: We see, if the majority** of people in that place **eat rice,** do **not let a non-priest eat** *ḥalla* **in their presence, lest the** halakhic **category** of ***ḥalla* be forgotten from them. And if most of them eat grain,** let **a non-priest eat** *ḥalla* separated from rice dough **in their presence, lest they separate** *ḥalla* **from** grain, from which separating *ḥalla* **is a requirement, on behalf of** rice from which separating *ḥalla* is **an exemption,** in which case the priest eating the *ḥalla* would be eating bread from which *ḥalla* was not separated; **or from that which is an exemption on behalf of that which is a requirement,** in which case the person eating the grain bread would be eating bread from which *ḥalla* was not separated.


###### Pesachim 51a:3
[Pesachim 51a:3](https://torahapp.org/share/book/Pesachim/r/51a:3)

גּוּפָא, דְּבָרִים הַמּוּתָּרִין וַאֲחֵרִים נָהֲגוּ בָּהֶן אִיסּוּר — אִי אַתָּה רַשַּׁאי לְהַתִּירָן בִּפְנֵיהֶן. אָמַר רַב חִסְדָּא: בְּכוּתָאֵי עָסְקִינַן. וְכוּלֵּי עָלְמָא לָא? וְהָתַנְיָא: רוֹחֲצִין שְׁנֵי אַחִין כְּאֶחָד, וְאֵין רוֹחֲצִין שְׁנֵי אַחִין בְּכָבוּל. וּמַעֲשֶׂה בִּיהוּדָה וְהִלֵּל בָּנָיו שֶׁל רַבָּן גַּמְלִיאֵל שֶׁרָחֲצוּ שְׁנֵיהֶם כְּאֶחָד בְּכָבוּל, וְלָעֲזָה עֲלֵיהֶן כׇּל הַמְּדִינָה, אָמְרוּ: מִיָּמֵינוּ לֹא רָאִינוּ כָּךְ. וְנִשְׁמַט הִלֵּל וְיָצָא לַבַּיִת הַחִיצוֹן, וְלֹא רָצָה לוֹמַר לָהֶן: מוּתָּרִין אַתֶּם.

**William Davidson Edition - English:**
After mentioning *halakhot* relating to customs, the Gemara returns to discuss the **matter itself.** If **matters** are **permitted but others were accustomed to** treat **them** as a **prohibition, you are not allowed to permit** these actions in their presence. **Rav Ḥisda said: We are dealing with Samaritans,** not with Jews. The Gemara is surprised at this: **And doesn’t** this apply **to everyone? Wasn’t it taught** in a *baraita* to the contrary? **Two brothers may bathe together,** and there is no concern that doing so is immodest or will lead to sinful thoughts. **However,** the custom was that **two brothers do not bathe together in** the city of **Kabul** (see I Kings 9:13). **And** there was **an incident involving Yehuda and Hillel, sons of Rabban Gamliel, who bathed together in Kabul, and the entire city denounced them** and **said: In all our days we have never seen that** type of conduct. **Hillel stole** away **and went out to the outer chamber and did not want to tell them: You are permitted** to do so. He preferred to obey the city residents rather than rule it permitted for two brothers to bathe together.


###### Pesachim 51a:4
[Pesachim 51a:4](https://torahapp.org/share/book/Pesachim/r/51a:4)

יוֹצְאִים בְּקוֹרְדָּקֵיסוֹן בַּשַּׁבָּת, וְאֵין יוֹצְאִין בְּקוֹרְדָּקֵיסוֹן בַּשַּׁבָּת בְּבֵירֵי. וּמַעֲשֶׂה בִּיהוּדָה וְהִלֵּל בָּנָיו שֶׁל רַבָּן גַּמְלִיאֵל שֶׁיָּצְאוּ בְּקוֹרְדָּקֵיסוֹן בַּשַּׁבָּת בְּבֵירֵי, וְלָעֲזָה עֲלֵיהֶן הַמְּדִינָה, וְאָמְרוּ: מִיָּמֵינוּ לֹא רָאִינוּ כָּךְ. וּשְׁמָטוּם וּנְתָנוּם לְעַבְדֵיהֶן, וְלֹא רָצוּ לוֹמַר לָהֶן: מוּתָּרִין אַתֶּם.

**William Davidson Edition - English:**
Similarly, **one** may **go out with wide shoes** that resemble slippers **on Shabbat; however, one does not go out with wide shoes** in the city of **Birei. And** there was **an incident involving Yehuda and Hillel, sons of Rabban Gamliel, who went out with wide shoes in Birei, and the** people of the **city denounced them and said: In all our days we have never seen that** type of conduct. **And** Yehuda and Hillel **removed** their shoes, **and gave them to their** gentile **servants, and did not want to tell** the residents of the city: **You are permitted** to go out with wide shoes on Shabbat.


###### Pesachim 51a:5
[Pesachim 51a:5](https://torahapp.org/share/book/Pesachim/r/51a:5)

וְיוֹשְׁבִין עַל סַפְסַלֵּי גּוֹיִם בַּשַּׁבָּת, וְאֵינָן יוֹשְׁבִין עַל סַפְסַלֵּי גוֹיִם בַּשַּׁבָּת בְּעַכּוֹ. וּמַעֲשֶׂה בְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל שֶׁיָּשַׁב עַל סַפְסַלֵּי גוֹיִם בַּשַּׁבָּת בְּעַכּוֹ, וְלָעֲזָה עָלָיו כׇּל הַמְּדִינָה, אָמְרוּ: מִיָּמֵינוּ לֹא רָאִינוּ כָּךְ. נִשְׁמַט עַל גַּבֵּי קַרְקַע, וְלֹא רָצָה לוֹמַר לָהֶן: מוּתָּרִין אַתֶּם. בְּנֵי מְדִינַת הַיָּם נָמֵי, כֵּיוָן דְּלָא שְׁכִיחִי רַבָּנַן גַּבַּיְיהוּ — כְּכוּתִים דָּמוּ.

**William Davidson Edition - English:**
Similarly, **one may sit on gentiles’ stools on Shabbat,** even though these stools are typically used for displaying merchandise. **But one may not sit on gentiles' stools on Shabbat in the city of Akko. And** there was **an incident involving Rabban Shimon ben Gamliel who sat on gentiles’ stools on Shabbat in** the city of **Akko, and the entire city denounced him. They said: In all our days we have never seen that** type of conduct. Rabban Shimon ben Gamliel **moved onto the ground and did not want to tell them: You are permitted** to sit on the stools. The Gemara answers: The legal status of **people in the cities, since Sages are not found among them, is like** that of **the Samaritans.** Therefore, it is prohibited to tell them that these activities are permitted.


###### Pesachim 51a:6
[Pesachim 51a:6](https://torahapp.org/share/book/Pesachim/r/51a:6)

בִּשְׁלָמָא סַפְסַלֵּי גוֹיִם, מִשּׁוּם דְּמִחֲזֵי כְּמִקָּח וּמִמְכָּר. בְּקוֹרְדָּקֵיסוֹן נָמֵי, דִּילְמָא מִשְׁתַּלְּפִין וְאָתֵי לְאֵיתוֹיִינְהוּ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים.

**William Davidson Edition - English:**
The Gemara proceeds to clarify the reasons for the stringent customs in those communities. **Granted,** sitting on **gentiles’ stools** is prohibited **because it appears like** one is engaged **in buying and selling** on Shabbat. In the case of **wide shoes as well,** it is prohibited to wear them due to the concern **lest they fall off** one’s feet **and he come to carry them** in his hand **four cubits in the public domain,** thereby violating a Torah prohibition.


###### Pesachim 51a:7
[Pesachim 51a:7](https://torahapp.org/share/book/Pesachim/r/51a:7)

אֶלָּא רוֹחֲצִין מַאי טַעְמָא לָא? כִּדְתַנְיָא: עִם הַכֹּל אָדָם רוֹחֵץ, חוּץ מֵאָבִיו וְחָמִיו וּבַעַל אִמּוֹ וּבַעַל אֲחוֹתוֹ. וְרַבִּי יְהוּדָה מַתִּיר בְּאָבִיו מִפְּנֵי כְּבוֹד אָבִיו, וְהוּא הַדִּין לְבַעַל אִמּוֹ.

**William Davidson Edition - English:**
**However, what is the reason that** two brothers **may not bathe** together? The Gemara answers: The custom to prohibit doing so is based on that which **was taught** in a *baraita*: **A person** may **bathe with anyone except for his father, and his father-in-law, and his mother’s husband, and his sister’s husband.** Due to the nature of their relation, one might come to ponder how they came to be related and have prohibited thoughts about intimacy between men and women. **And Rabbi Yehuda permits** one to bathe **with his father, due to the honor** that he can accord **his father** by assisting his father while bathing. **The same is true for one’s mother’s husband.**


###### Pesachim 51a:8
[Pesachim 51a:8](https://torahapp.org/share/book/Pesachim/r/51a:8)

וַאֲתוֹ אִינְהוּ וּגְזוּר בִּשְׁנֵי אַחִין מִשּׁוּם בַּעַל אֲחוֹתוֹ. תָּנָא: תַּלְמִיד לֹא יִרְחַץ עִם רַבּוֹ, וְאִם רַבּוֹ צָרִיךְ לוֹ — מוּתָּר.

**William Davidson Edition - English:**
**And** the people of Kabul **came and issued a decree** to prohibit bathing together **for two brothers, due to** their concern that it is similar to bathing with **one’s sister’s husband. It was taught** in the *Tosefta*: **A student may not bathe with his teacher,** since it is disrespectful to see one’s teacher naked. **But if his teacher requires his** help when bathing, **it is permitted.**


###### Pesachim 51a:9
[Pesachim 51a:9](https://torahapp.org/share/book/Pesachim/r/51a:9)

כִּי אֲתָא רַבָּה בַּר בַּר חָנָה, אֲכַל דְּאַיִּיתְרָא. עוּל לְגַבֵּיהּ רַב עַוִּירָא סָבָא וְרַבָּה בְּרֵיהּ דְּרַב הוּנָא, כֵּיוָן דַּחֲזִינְהוּ כַּסְּיֵיהּ מִינַּיְיהוּ. אֲתוֹ וַאֲמַרוּ לֵיהּ לְאַבָּיֵי. אֲמַר לְהוּ: שַׁוִוינְכוּ כְּכוּתָאֵי.

**William Davidson Edition - English:**
The Gemara relates: **When Rabba bar bar Ḥana came** from Eretz Yisrael to Babylonia, **he ate** the fat found **over the straight part** of an animal’s stomach. The fat along the stomach consists of two parts: The inner, straight portion, which is shaped like a bowstring, and the outer, rounded portion, which is shaped like a bow. With regard to the fat surrounding the inner, straight portion, the custom in Eretz Yisrael was lenient, whereas in Babylonia it was stringent. **Rav Avira the Elder and Rabba, son** of **Rav Huna, entered to** see Rabba bar bar Ḥana. **When he saw them** coming, **he concealed from them** what he was eating. **They came and told Abaye** what had happened, and **he said to them:** Through his conduct, **he rendered you Samaritans,** as he could have told you that it is permitted but did not do so.


###### Pesachim 51a:10
[Pesachim 51a:10](https://torahapp.org/share/book/Pesachim/r/51a:10)

וְרַבָּה בַּר בַּר חָנָה לֵית לֵיהּ הָא דִּתְנַן נוֹתְנִין עָלָיו חוּמְרֵי הַמָּקוֹם שֶׁיָּצָא מִשָּׁם וְחוּמְרֵי הַמָּקוֹם שֶׁהָלַךְ לְשָׁם? אָמַר אַבָּיֵי: הָנֵי מִילֵּי מִבָּבֶל לְבָבֶל, וּמֵאֶרֶץ יִשְׂרָאֵל לְאֶרֶץ יִשְׂרָאֵל. אִי נָמֵי, מִבָּבֶל לְאֶרֶץ יִשְׂרָאֵל. אֲבָל מֵאֶרֶץ יִשְׂרָאֵל לְבָבֶל — לָא. כֵּיוָן דַּאֲנַן כַּיְיפִינַן לְהוּ, עָבְדִינַן כְּווֹתַיְיהוּ.

**William Davidson Edition - English:**
The Gemara asks: **And is Rabba bar bar Ḥana**, who was lenient with regard to a matter that is prohibited, **not** in agreement with **that which we learned** in the mishna: When one travels from one place to another, the Sages **impose upon him the stringencies of the place from which he left and the stringencies of the place to which he went? Abaye said: That applies** when one travels **from** one place **in Babylonia to** another place **in Babylonia, or from** one place **in Eretz Yisrael to** another place **in Eretz Yisrael, or alternatively, from Babylonia to Eretz Yisrael. However,** when traveling **from Eretz Yisrael to Babylonia, no,** this principle does not apply. **Since we,** the residents of Babylonia, **are subordinate to them** in terms of *halakha*, **we act in accordance with their** custom, but a resident of Eretz Yisrael is not required to follow the Babylonian custom.


###### Pesachim 51a:11
[Pesachim 51a:11](https://torahapp.org/share/book/Pesachim/r/51a:11)

רַב אָשֵׁי אָמַר: אֲפִילּוּ תֵּימָא מֵאֶרֶץ יִשְׂרָאֵל לְבָבֶל, הָנֵי מִילֵּי הֵיכָא דְּאֵין דַּעְתּוֹ לַחֲזוֹר, וְרַבָּה בַּר בַּר חָנָה דַּעְתּוֹ לַחֲזוֹר הֲוָה. אֲמַר לֵיהּ רַבָּה בַּר בַּר חָנָה לִבְנֵיהּ: בְּנִי, לֹא תֹּאכַל לֹא בְּפָנַי וְלֹא שֶׁלֹּא בְּפָנַי. אֲנִי שֶׁרָאִיתִי אֶת רַבִּי יוֹחָנָן שֶׁאָכַל — כְּדַי הוּא רַבִּי יוֹחָנָן לִסְמוֹךְ עָלָיו בְּפָנָיו וְשֶׁלֹּא בְּפָנָיו. אַתָּה לֹא רָאִיתָ אוֹתוֹ, לֹא תֹּאכַל בֵּין בְּפָנַי בֵּין שֶׁלֹּא בְּפָנַי.

**William Davidson Edition - English:**
**Rav Ashi said: Even if you say that** when one travels **from Eretz Yisrael to Babylonia,** he is required to act stringently in accordance with the local custom, **this applies only when his intent is not to return.** One is required to adopt the local customs when permanently settling in a new location. However, as **Rabba bar bar Ḥana’s intent was to return** to Eretz Yisrael, his point of origin, he continued to follow the custom of Eretz Yisrael. The Gemara relates that **Rabba bar bar Ḥana said to his son: My son,** you live in Babylonia. Therefore, **do not eat** this fat, **neither** when you are **in my presence nor** when you are **not in my presence. I, who saw Rabbi Yoḥanan eat** this fat, can say that **Rabbi Yoḥanan is worthy** for one **to rely upon him** both **in his presence and not in his presence. You did not see him.** Therefore, **do not eat** it, neither when you are **in my presence nor** when you are **not in my presence,** since you may not rely upon my opinion alone in this matter.


###### Pesachim 51a:12
[Pesachim 51a:12](https://torahapp.org/share/book/Pesachim/r/51a:12)

ופְלִיגָא דִּידֵיהּ אַדִּידֵיהּ. דְּאָמַר רַבָּה בַּר בַּר חָנָה, סָח לִי רַבִּי יוֹחָנָן בֶּן אֶלְעָזָר: פַּעַם אַחַת נִכְנַסְתִּי אַחַר רַבִּי שִׁמְעוֹן בֶּן רַבִּי יוֹסֵי בֶּן לָקוֹנְיָא לַגִּינָּה,

**William Davidson Edition - English:**
The Gemara comments: **And** this statement of **his disagrees with** another statement of **his, as Rabba bar bar Ḥana said: Rabbi Yoḥanan ben Elazar told me: Once I followed Rabbi Shimon ben Rabbi Yosei ben Lakonya into the garden** next to his house,