## Pesachim Daf 53a

###### Pesachim 53a:1
[Pesachim 53a:1](https://torahapp.org/share/book/Pesachim/r/53a:1)

מִשֶּׁיְּגָרֵיעוּ, וְהַזֵּיתִים מִשֶּׁיָּנֵיצוּ, וּשְׁאָר כׇּל הָאִילָנוֹת מִשֶּׁיּוֹצִיאוּ. וְאָמַר רַב אַסִּי: הוּא בּוֹסֶר, הוּא גֵּירוּעַ, הוּא פּוֹל הַלָּבָן. פּוֹל הַלָּבָן סָלְקָא דַּעְתָּךְ?! אֶלָּא אֵימָא: שִׁיעוּרוֹ כְּפוֹל הַלָּבָן.

**William Davidson Edition - English:**
**from when** the grapes **form kernels** and grow slightly; **and olive** trees, **from when they blossom; and all other trees** may not be chopped down **from when they produce** fruit. **And Rav Asi said: It is an unripe grape, it is a grape kernel, it is a white bean,** i.e., their legal status is the same. Before this is explained, the Gemara expresses astonishment: **Does it enter your mind** that the grape is at any stage **a white bean? Rather, say:** The **size** of an unripe grape is equivalent to the size **of a white bean.**


###### Pesachim 53a:2
[Pesachim 53a:2](https://torahapp.org/share/book/Pesachim/r/53a:2)

וּמַאן שָׁמְעַתְּ לֵיהּ דְּאָמַר בּוֹסֶר אִין, סְמָדַר לָא — רַבָּנַן, וְקָתָנֵי: שְׁאָר כׇּל הָאִילָנוֹת מִשֶּׁיּוֹצִיאוּ! אֶלָּא רַבִּי אִילְעַאי בִּדְנִיסְחָנֵי קַץ.

**William Davidson Edition - English:**
In any case, **whom did you hear that said: An unripe grape, yes,** is considered fruit, while **a grape bud, no,** it is not considered fruit? Wasn’t it **the Rabbis,** who disagree with Rabbi Yosei? **And it is taught** that, according to the Rabbis, it is prohibited to chop down **all other trees from when they produce** fruit. This indicates that unripe dates have the same status as ordinary dates. **Rather,** the Gemara retracts its previous answer and explains that **Rabbi Elai chopped** down a palm tree **with stunted dates,** which never ripen on the tree. It was permitted to chop down the tree because the dates can be ripened only after they are removed from the tree.


###### Pesachim 53a:3
[Pesachim 53a:3](https://torahapp.org/share/book/Pesachim/r/53a:3)

תָּנוּ רַבָּנַן: אוֹכְלִין בַּעֲנָבִים עַד שֶׁיִּכְלוּ דָּלִיּוֹת שֶׁל אוֹכֵל. אִם יֵשׁ מְאוּחָרוֹת מֵהֶן — אוֹכְלִין עֲלֵיהֶן.

**William Davidson Edition - English:**
**The Sages taught: One** may **eat grapes** during the Sabbatical Year **until the** grapes on the vine **branches in** the place called **Okhel have ceased. And if there are** grapes elsewhere **later than those, one may** continue **eating** grapes **on their** basis, as the Sages’ statement is merely based on the assumption that the grapes in Okhel are the last to remain in the field, but the *halakha* is not specific to them.


###### Pesachim 53a:4
[Pesachim 53a:4](https://torahapp.org/share/book/Pesachim/r/53a:4)

אוֹכְלִים בְּזֵיתִים עַד שֶׁיִּכְלֶה אַחֲרוֹן שֶׁבִּתְקוֹעַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר: עַד שֶׁיִּכְלֶה אַחֲרוֹן שֶׁל גּוּשׁ חָלָב, כְּדֵי שֶׁיְּהֵא עָנִי יוֹצֵא וְאֵינוֹ מוֹצֵא לֹא בְּנוֹפוֹ וְלֹא בְּעִיקָּרוֹ רוֹבַע. אוֹכְלִין בִּגְרוֹגְרוֹת עַד שֶׁיִּכְלוּ פַּגֵּי בֵּית הִינֵי.

**William Davidson Edition - English:**
Similarly, **one may eat olives until the final** olives **have ceased** on the trees **in Tekoa. Rabbi Eliezer says:** One may eat olives **until the final** olives **have ceased** on the trees **in Gush Ḥalav.** At what point is the fruit considered to have ceased? At the point **that a poor person will go out** to search for fruit and **find, neither in** the tree’s **branches nor in** the proximity of **its trunk, a quarter-***kav* of olives that have fallen. **One may eat dried figs until the unripe figs of Beit Hini have ceased.**


###### Pesachim 53a:5
[Pesachim 53a:5](https://torahapp.org/share/book/Pesachim/r/53a:5)

אָמַר רַבִּי יְהוּדָה: לֹא הוּזְכְּרוּ פַּגֵּי בֵּית הִינֵי אֶלָּא לְעִנְיַן מַעֲשֵׂר. (דִּתְנַן:) פַּגֵּי בֵּית הִינֵי וַאֲהִינֵי דְטוֹבִינָא — חַיָּיבִין בְּמַעֲשֵׂר.

**William Davidson Edition - English:**
**Rabbi Yehuda said: The unripe figs of Beit Hini were mentioned only with regard to tithes,** not with regard to the Sabbatical Year. **As we learned** in a mishna: **The unripe figs of Beit Hini and the dates of Tovyana,** both of which never completely ripen but are nonetheless edible, one is **obligated to tithe** them**.**


###### Pesachim 53a:6
[Pesachim 53a:6](https://torahapp.org/share/book/Pesachim/r/53a:6)

אוֹכְלִין בִּתְמָרִים עַד שֶׁיִּכְלֶה הָאַחֲרוֹן שֶׁבְּצוֹעַר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אוֹכְלִין עַל שֶׁל בֵּין הַכִּיפִּין, וְאֵין אוֹכְלִין עַל שֶׁל בֵּין הַשִּׁיצִין.

**William Davidson Edition - English:**
We learned in the mishna: **One** may **eat dates** in all of Judea **until the last** palm tree **in Tzoar** has **ceased** producing dates. **Rabban Shimon ben Gamliel says: One** may continue **eating** dates based **on** those **between the palm branches; but one** may **not** continue **eating on** the basis of those **between the thorn branches.**


###### Pesachim 53a:7
[Pesachim 53a:7](https://torahapp.org/share/book/Pesachim/r/53a:7)

וּרְמִינְהִי: אוֹכְלִין בַּעֲנָבִים עַד הַפֶּסַח, בְּזֵיתִים עַד הָעֲצֶרֶת, בִּגְרוֹגְרוֹת עַד הַחֲנוּכָּה, בִּתְמָרִים עַד הַפּוּרִים, וְאָמַר רַב בִּיבִי: רַבִּי יוֹחָנָן תַּרְתֵּי בָּתְרָיָיתָא — מַחְלִיף. אִידֵּי וְאִידֵּי חַד שִׁיעוּרָא הוּא. וְאִי בָּעֵית אֵימָא, הָא קָתָנֵי בְּהֶדְיָא: אִם יֵשׁ מְאוּחָרוֹת מֵהֶן — אוֹכְלִין עֲלֵיהֶן.

**William Davidson Edition - English:**
**And** the Gemara **raises a contradiction** from that which was taught in a different *baraita*: **One may eat from the grapes until Passover; from the olives, until** the festival of **Assembly,** i.e., *Shavuot*; **from the dried figs, until Hanukkah; and from the dates, until Purim. And Rav Beivai said: Rabbi Yoḥanan transposes the last two.** According to his version of the *baraita*, one may eat dried figs until Purim and dates until Hanukkah. This is inconsistent with the previous statement that dates may be eaten until those in Tzoar have ceased. The Gemara resolves this contradiction: Both **this** time **and that** time **are one period.** The first Sage designated the deadline in terms of the place where dates grow, and Rabban Shimon ben Gamliel designated the deadline in terms of the dates. **And if you wish, say** instead that **it is taught explicitly: And if there are** fruits elsewhere **later than those, one may** continue **eating on their** basis. This indicates that the places and the times mentioned are merely indicators, but that the prohibition depends on actual conditions in the field.


###### Pesachim 53a:8
[Pesachim 53a:8](https://torahapp.org/share/book/Pesachim/r/53a:8)

תַּנְיָא רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: סִימָן לְהָרִים — מֵילִין. סִימָן לַעֲמָקִים — דְּקָלִים. סִימָן לִנְחָלִים — קָנִים. סִימָן לַשְּׁפֵלָה — שִׁקְמָה. וְאַף עַל פִּי שֶׁאֵין רְאָיָה לְדָבָר, זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר: ״וַיִּתֵּן הַמֶּלֶךְ אֶת הַכֶּסֶף בִּירוּשָׁלִַים כָּאֲבָנִים וְאֵת הָאֲרָזִים נָתַן כַּשִּׁקְמִים אֲשֶׁר בַּשְּׁפֵלָה לָרוֹב״.

**William Davidson Edition - English:**
The Gemara continues: **It was taught** in a *baraita* that **Rabban Shimon ben Gamliel says:** A good **sign for mountains is** that **gallnut** oaks, used in the preparation of ink, grow there. A good **sign for valleys is palm** trees. **A** good **sign for streams is reeds.** A good **sign for the plain is a sycamore** tree. **And although there is no proof** for these indicators, there is **an allusion to the matter** in the verse, **as it is stated: “And the king made silver to be in Jerusalem like stones, and he made cedars to be as the sycamore trees in the plain”** (I Kings 10:27).


###### Pesachim 53a:9
[Pesachim 53a:9](https://torahapp.org/share/book/Pesachim/r/53a:9)

סִימָן לְהָרִים מֵילִין, סִימָן לַעֲמָקִים דְּקָלִים — נָפְקָא מִינַּהּ לְבִכּוּרִים, דִּתְנַן: אֵין מְבִיאִין בִּכּוּרִים אֶלָּא מִשִּׁבְעַת הַמִּינִין, וְלֹא מִדְּקָלִים שֶׁבֶּהָרִים, וְלֹא מִפֵּירוֹת שֶׁבָּעֲמָקִים.

**William Davidson Edition - English:**
The Gemara elaborates on this *baraita*: A good **sign for mountains is gallnut** oaks, a good **sign for valleys is palm** trees. What purpose is served by these signs? The **practical difference** of these signs pertains to the *halakha* of **first fruits. As we learned** in a mishna: **One may bring first fruits only from the seven species** and only from the highest quality fruit. Therefore, one may **not** bring first fruits **from palm trees that** grow **in the mountains.** Since the mountains are not a suitable location for palm trees, the dates grown there are inferior. Similarly, one does **not** bring first fruits **from produce**, i.e., from wheat and barley, that grow **in the valleys,** because mountain fruits do not grow there properly.


###### Pesachim 53a:10
[Pesachim 53a:10](https://torahapp.org/share/book/Pesachim/r/53a:10)

סִימָן לִנְחָלִים קָנִים — נָפְקָא מִינַּהּ לְנַחַל אֵיתָן. סִימָן לַשְּׁפֵלָה שִׁקְמָה — נָפְקָא מִינַּהּ לְמִקָּח וּמִמְכָּר. הַשְׁתָּא דְּאָתֵית לְהָכִי, כּוּלְּהוּ נָמֵי לְמִקָּח וּמִמְכָּר.

**William Davidson Edition - English:**
A good **sign for streams is reeds.** The case where this sign makes a **practical** halakhic **difference** is with regard **to** the **rough** dried-up **stream** mentioned in the Torah. When a corpse is found between two towns and the murderer cannot be identified, the Torah states that a calf’s neck is broken in a rough stream. The *baraita* teaches that growing reeds identify the spot as a stream. A good **sign for the plain is a sycamore** tree. The Gemara explains that the case where this sign makes a **practical difference** is with regard **to buying and selling.** If one stipulates that he is buying land in the plains, it is defined as an area where sycamore trees grow. The Gemara notes: **Now that you have arrived at this** practical halakhic difference with regard **to** assessing the quality of land for the purpose of transactions, **all** the signs can be understood as pertaining **to buying and selling as well,** to identify valleys and mountainous regions.


###### Pesachim 53a:11
[Pesachim 53a:11](https://torahapp.org/share/book/Pesachim/r/53a:11)

**מַתְנִי׳** מָקוֹם שֶׁנָּהֲגוּ לִמְכּוֹר בְּהֵמָה דַּקָּה לַגּוֹיִם — מוֹכְרִין, מָקוֹם שֶׁלֹּא נָהֲגוּ לִמְכּוֹר — אֵין מוֹכְרִין. וּבְכׇל מָקוֹם אֵין מוֹכְרִין לָהֶם בְּהֵמָה גַּסָּה, עֲגָלִים וּסְיָיחִין, שְׁלֵמִין וּשְׁבוּרִין. רַבִּי יְהוּדָה מַתִּיר בַּשְּׁבוּרָה. בֶּן בְּתִירָא מַתִּיר בַּסּוּס.

**William Davidson Edition - English:**
**MISHNA:** Apropos different local customs discussed in the first mishna in this chapter, this mishna discusses various *halakhot* with regard to which there are different customs. In **a place where** the people **were accustomed to sell small livestock to gentiles, one** may **sell** them. In **a place where** the people **were not accustomed to sell** them due to certain concerns and decrees, **one** may **not sell** them. However, **in every place, one** may **sell** to gentiles **neither large livestock,** e.g., cows and camels, nor **calves or foals,** whether these animals are **whole or damaged.** The Sages prohibited those sales due to the concern lest the transaction be voided or one side reconsider, creating retroactively a situation where a Jew’s animal performed labor for the gentile on Shabbat in violation of an explicit Torah prohibition. **Rabbi Yehuda permits** the sale of **a damaged** animal because it is incapable of performing labor. **Ben Beteira permits** the sale of **a horse** for riding, because riding a horse on Shabbat is not prohibited by Torah law.


###### Pesachim 53a:12
[Pesachim 53a:12](https://torahapp.org/share/book/Pesachim/r/53a:12)

מָקוֹם שֶׁנָּהֲגוּ לֶאֱכוֹל צָלִי בְּלֵילֵי פְסָחִים — אוֹכְלִין, מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לֶאֱכוֹל — אֵין אוֹכְלִין.

**William Davidson Edition - English:**
The mishna cites another custom related to Passover. In **a place where** people **were accustomed to eat roasted** meat **on Passover evenings,** outside of Jerusalem or after the Temple was destroyed, **one** may **eat** it. In **a place where** people **were accustomed not to eat** outside Jerusalem, **one** may **not eat** it.


###### Pesachim 53a:13
[Pesachim 53a:13](https://torahapp.org/share/book/Pesachim/r/53a:13)

**גְּמָ׳** אָמַר רַב יְהוּדָה אָמַר רַב: אָסוּר לוֹ לְאָדָם שֶׁיֹּאמַר ״בָּשָׂר זֶה לְפֶסַח הוּא״ — מִפְּנֵי שֶׁנִּרְאֶה כְּמַקְדִּישׁ בְּהֶמְתּוֹ וְאוֹכֵל קָדָשִׁים בַּחוּץ. אָמַר רַב פָּפָּא: דַּוְקָא בָּשָׂר, אֲבָל חִיטֵּי — לָא, דְּמִינְטַר לְפִסְחָא קָאָמַר.

**William Davidson Edition - English:**
**GEMARA:** **Rav Yehuda said** that **Rav said** that it is **prohibited for a person to say** in modern times: **This meat is for Passover, due to** the fact **that one appears to be consecrating his animal** as his Paschal lamb, and he thereby **eats consecrated** items **outside** the permitted area. **Rav Pappa said:** This prohibition against saying: This is for Passover, applies **specifically** to **meat,** which is similar to consecrated meat; **however,** with regard to **wheat, no,** it does not apply. In that case, it is clear that one **is saying that** the flour **be watched for Passover.**


###### Pesachim 53a:14
[Pesachim 53a:14](https://torahapp.org/share/book/Pesachim/r/53a:14)

וּבָשָׂר לָא? מֵיתִיבִי אָמַר רַבִּי יוֹסֵי: תּוֹדוֹס אִישׁ רוֹמִי הִנְהִיג אֶת בְּנֵי רוֹמִי לֶאֱכוֹל גְּדָיִים מְקוּלָּסִין בְּלֵילֵי פְּסָחִים. שָׁלְחוּ לוֹ: אִלְמָלֵא תּוֹדוֹס אַתָּה גָּזַרְנוּ עָלֶיךָ נִדּוּי, שֶׁאַתָּה מַאֲכִיל אֶת יִשְׂרָאֵל קָדָשִׁים בַּחוּץ. ״קָדָשִׁים״ סָלְקָא דַּעְתָּךְ! אֶלָּא אֵימָא:

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to **meat** is that **not** the case? Is it really prohibited to say that meat is for Passover? The Gemara **raises an objection. Rabbi Yosei said: Theodosius [Todos] of Rome,** leader of the Jewish community there, **instituted the custom for the Roman** Jews **to eat kids roasted [*mekulas*] whole** with their entrails over their heads **on the evenings of Passover,** as was the custom in the Temple. The Sages **sent** a message **to him: If you were not Theodosius,** an important person, **we would have decreed ostracism upon you, as** it appears as if **you are feeding Israel consecrated food,** which may be eaten only in and around the Temple itself, **outside** the permitted area. The Gemara asks about the terminology used here: **Could it enter your mind** that this meat was actually **consecrated** meat? That was certainly not the case. **Rather, say** instead: