## Pesachim Daf 6b

###### Pesachim 6b:1
[Pesachim 6b:1](https://torahapp.org/share/book/Pesachim/r/6b:1)

שֶׁהֲרֵי מֹשֶׁה עוֹמֵד בְּפֶסַח רִאשׁוֹן, וּמַזְהִיר עַל הַפֶּסַח שֵׁנִי, שֶׁנֶּאֱמַר: ״וְיַעֲשׂוּ בְנֵי יִשְׂרָאֵל אֶת הַפָּסַח בְּמוֹעֲדוֹ״, וּכְתִיב: ״וַיְהִי אֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם״.

**William Davidson Edition - English:**
The Gemara explains that this *halakha* is derived from the fact **that Moses was standing at** the time of the **first *Pesaḥ*,** on the fourteenth of Nisan, **and warning** the people **about** the *halakhot* of **the second *Pesaḥ*,** which occurred a month later, on the fourteenth of Iyyar. **As it is stated** that God said to Moses: **“Let the children of Israel perform the *Pesaḥ* at its appointed time”** (Numbers 9:2). A subsequent verse says: “And Moses told the children of Israel to perform the *Pesaḥ*, and they performed the *Pesaḥ* in the first month on the fourteenth of the month in the evening, in the desert of Sinai” (Numbers 9:4–5). **And it is written** in the next verse: **“And there were people who were impure due to a dead body** and could not perform the Passover on that day, and they came before Moses and before Aaron on that day” (Numbers 9:6), at which point Moses explained the *halakhot* of the second *Pesaḥ* to them. This proves that one begins studying the *halakhot* of the Festival thirty days beforehand.


###### Pesachim 6b:2
[Pesachim 6b:2](https://torahapp.org/share/book/Pesachim/r/6b:2)

וְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אָמַר לָךְ: אַיְּידֵי דְּאַיְירִי בְּמִילֵּי דְפִסְחָא, מַסִּיק לְהוּ לְכׇל מִילֵּי דְפִסְחָא.

**William Davidson Edition - English:**
**And Rabban Shimon ben Gamliel** could have **said to you** in rejecting that proof: **Since** Moses **was speaking with regard to the laws of Passover, he completed** teaching **all the matters of Passover,** including those of the second *Pesaḥ*. Consequently, one cannot derive a principle from this case.


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

מַאי טַעְמָא דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל? שֶׁהֲרֵי מֹשֶׁה עוֹמֵד בְּרֹאשׁ הַחֹדֶשׁ, וּמַזְהִיר עַל הַפֶּסַח, שֶׁנֶּאֱמַר: ״הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים״, וּכְתִיב: ״דַּבְּרוּ אֶל כׇּל עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית אָבוֹת וְגוֹ׳״.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason for Rabban Shimon ben Gamliel’s** ruling? He explains **that Moses was standing on the first day** of Nisan **and warning about** the performance of **the** first ***Pesaḥ*, as it is stated: “This month shall be for you the beginning of the months,** the first of the months of the year” (Exodus 12:2). **And it is written** in the next verse: **“Speak to the entire congregation of Israel, saying: On the tenth day of this month they shall take for them every man a lamb, according to their fathers’ houses,** a lamb for each household” (Exodus 12:3). The Torah proceeds to detail the *halakhot* of the Paschal lamb sacrificed on the fourteenth day of that month.


###### Pesachim 6b:4
[Pesachim 6b:4](https://torahapp.org/share/book/Pesachim/r/6b:4)

מִמַּאי דִּבְרֵישׁ יַרְחָא קָאֵי? דִּילְמָא בְּאַרְבְּעָה בְּיַרְחָא אוֹ בְּחַמְשָׁה בְּיַרְחָא קָאֵי?

**William Davidson Edition - English:**
The Gemara asks: Although this source does indicate that one should study the *halakhot* of Passover prior to the Festival, **from where** is it derived **that he was standing** and saying these matters **on the** day **of the New Moon? Perhaps he was standing on the fourth of the month or on the fifth of the month** of Nisan?


###### Pesachim 6b:5
[Pesachim 6b:5](https://torahapp.org/share/book/Pesachim/r/6b:5)

אֶלָּא אָמַר רַבָּה בַּר שִׁימִי מִשְּׁמֵיהּ דְּרָבִינָא, מֵהָכָא: ״וַיְדַבֵּר ה׳ אֶל מֹשֶׁה בְמִדְבַּר סִינַי בַּשָּׁנָה הַשֵּׁנִית בַּחֹדֶשׁ הָרִאשׁוֹן״, וּכְתִיב: ״וְיַעֲשׂוּ בְנֵי יִשְׂרָאֵל אֶת הַפָּסַח בְּמוֹעֲדוֹ״. הָכָא נָמֵי, מִמַּאי דִּבְרֵישׁ יַרְחָא קָאֵי? דִּילְמָא בְּאַרְבְּעָה בְּיַרְחָא אוֹ בְּחַמְשָׁה בְּיַרְחָא קָאֵי?

**William Davidson Edition - English:**
**Rather, Rabba bar Shimi said in the name of Ravina:** The *halakha* is derived **from here: “And God spoke to Moses in the wilderness of Sinai, in the first month of the second year** after they came out of the land of Egypt” (Numbers 9:1), **and it is written: “And let the children of Israel perform the *Pesaḥ* at its appointed time”** (Numbers 9:2). Evidently, Moses taught the *halakhot* of Passover two weeks prior to the Festival. The Gemara asks: **Here too, from where** is it derived **that he was standing on the** day **of the New Moon? Perhaps he was standing on the fourth of the month or on the fifth of the month?**


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

אָמַר רַב נַחְמָן בַּר יִצְחָק: אַתְיָא ״מִדְבָּר״ מִ״מִּדְבָּר״. כְּתִיב הָכָא: ״בְּמִדְבַּר סִינַי״, וּכְתִיב הָתָם: ״וַיְדַבֵּר ה׳ אֶל מֹשֶׁה בְּמִדְבַּר סִינַי בְּאֹהֶל מוֹעֵד בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי״. מָה לְהַלָּן בְּרֹאשׁ חֹדֶשׁ — אַף כָּאן בְּרֹאשׁ חֹדֶשׁ.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said:** The *halakha* is **derived** by means of a verbal analogy between the term **wilderness** written here **and** the term **wilderness** written previously. **It is written here: “In the wilderness of Sinai,” and it is written there: “And God spoke to Moses in the wilderness of Sinai in the Tent of Meeting on the first of the second month”** (Numbers 1:1). **Just as there** it occurred **on** the day of **the New Moon,** on the first of the month, so **too here,** with regard to Passover, **it was on** the day of **the New Moon.**


###### Pesachim 6b:7
[Pesachim 6b:7](https://torahapp.org/share/book/Pesachim/r/6b:7)

וְנִיכְתּוֹב בְּרֵישָׁא דְּחֹדֶשׁ רִאשׁוֹן, וַהֲדַר נִיכְתּוֹב דְּחֹדֶשׁ שֵׁנִי. אָמַר רַב מְנַשְּׁיָא בַּר תַּחְלִיפָא מִשְּׁמֵיהּ דְּרַב: זֹאת אוֹמֶרֶת אֵין מוּקְדָּם וּמְאוּחָר בַּתּוֹרָה.

**William Davidson Edition - English:**
The Gemara asks: If so, **let** the Torah **write first** that which occurred **in the first month and then let it write** that which occurred **in the second month,** as the portion of the Paschal lamb preceded the beginning of the book of Numbers chronologically. **Rav Menashiya bar Taḥlifa said in the name of Rav: That is to say** that **there is no earlier and later,** i.e., there is no absolute chronological order, **in the Torah,** as events that occurred later in time can appear earlier in the Torah.


###### Pesachim 6b:8
[Pesachim 6b:8](https://torahapp.org/share/book/Pesachim/r/6b:8)

אָמַר רַב פָּפָּא: לָא אֲמַרַן אֶלָּא בִּתְרֵי עִנְיָינֵי, אֲבָל בְּחַד עִנְיָינָא, מַאי דְּמוּקְדָּם — מוּקְדָּם, וּמַאי דִּמְאוּחָר — מְאוּחָר. דְּאִי לָא תֵּימָא הָכִי, ״כְּלָל וּפְרָט — אֵין בַּכְּלָל אֶלָּא מַה שֶּׁבַּפְּרָט״, דִּילְמָא פְּרָט וּכְלָל הוּא!

**William Davidson Edition - English:**
**Rav Pappa said:** This principle **applies only** when the Torah deals **with two** separate **matters, but within one matter, that which** is written **earlier** occurred **earlier, and that which** is written **later** occurred **later; as, if you do not say so** but you claim that there is no definite order within each matter, then the hermeneutic principle: When a **generalization** is followed by a **detail the generalization** refers **only** to **that which** is specified in **the detail,** is problematic. This principle is valid only if there is a definite order to the verses and words in each matter. If there is no definite order, **perhaps** it is actually a **detail** followed by a **generalization,** which is interpreted by means of an alternate hermeneutic principle with different results.


###### Pesachim 6b:9
[Pesachim 6b:9](https://torahapp.org/share/book/Pesachim/r/6b:9)

וְתוּ, ״פְּרָט וּכְלָל נַעֲשֶׂה כְּלָל מוּסָף עַל הַפְּרָט״, דִּילְמָא כְּלָל וּפְרָט הוּא!

**William Davidson Edition - English:**
**And furthermore,** this is equally difficult with regard to the hermeneutic principle: “When **a detail** is followed by a **generalization, the generalization becomes an addition to the detail,** adding cases dissimilar to the detail. Here too, **perhaps it is a generalization** followed by **a detail,** as there is no defined order. Apparently, there must be a fixed order within a given matter.


###### Pesachim 6b:10
[Pesachim 6b:10](https://torahapp.org/share/book/Pesachim/r/6b:10)

אִי הָכִי, אֲפִילּוּ בִּתְרֵי עִנְיָינֵי נָמֵי! הָנִיחָא לְמַאן דְּאָמַר ״כְּלָל וּפְרָט הַמְרוּחָקִין זֶה מִזֶּה — אֵין דָּנִין אוֹתוֹ בִּכְלָל וּפְרָט״, שַׁפִּיר, אֶלָּא לְמַאן דְּאָמַר ״דָּנִין״, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara asks: **If so,** based on the above reasoning one cannot apply these principles **even** with regard **to two matters. This** statement works out **well according to** the opinion of **the one who said:** With regard to **a generalization and a detail that** appear in the Torah **removed from one another, one cannot derive** a *halakha* from it **with** the principle of **a generalization and a detail. However, according to the one who said: One derives** from a generalization and a detail that are removed from one another by means of said principle, **what is there to say?**


###### Pesachim 6b:11
[Pesachim 6b:11](https://torahapp.org/share/book/Pesachim/r/6b:11)

אֲפִילּוּ לְמַאן דְּאָמַר ״דָּנִין״, הָנֵי מִילֵּי — בְּחַד עִנְיָינָא. אֲבָל בִּתְרֵי עִנְיָינֵי — אֵין דָּנִין.

**William Davidson Edition - English:**
The Gemara answers: **Even according to the one who said that one derives** a *halakha* from a generalization and a detail that are removed from one another, **this applies only** with regard **to one matter,** i.e., verses dealing with the same issue, even if they do not appear together. **However,** if they address **two** different **matters, one cannot derive** a *halakha* from a generalization and a detail, as the Torah is not written in absolute chronological order.


###### Pesachim 6b:12
[Pesachim 6b:12](https://torahapp.org/share/book/Pesachim/r/6b:12)

אָמַר רַב יְהוּדָה אָמַר רַב: הַבּוֹדֵק צָרִיךְ שֶׁיְּבַטֵּל. מַאי טַעְמָא, אִי נֵימָא מִשּׁוּם פֵּירוּרִין — הָא לָא חֲשִׁיבִי.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Rav said: One who searches** for leaven **must render** all his leaven **null and void,** cognitively and verbally. The Gemara asks: **What is the reason** for this? **If you say it is due to crumbs** that he failed to detect in his search, **they are** inherently **insignificant,** and null and void by definition.


###### Pesachim 6b:13
[Pesachim 6b:13](https://torahapp.org/share/book/Pesachim/r/6b:13)

וְכִי תֵּימָא: כֵּיוָן דִּמְינַטַּר לְהוּ אַגַּב בֵּיתֵיהּ — חֲשִׁיבִי, וְהָתַנְיָא: סוֹפֵי תְאֵנִים, וּמְשַׁמֵּר שָׂדֵהוּ מִפְּנֵי עֲנָבִים. סוֹפֵי עֲנָבִים, וּמְשַׁמֵּר שָׂדֵהוּ מִפְּנֵי מִקְשָׁאוֹת וּמִפְּנֵי מִדְלָעוֹת,

**William Davidson Edition - English:**
**And lest you say: Since they are protected on account of** their very presence in **his house,** whose protection is important to him, they **are significant** and are not null and void, **wasn’t it taught** in the *Tosefta* that this is not the case? When the end of the fig season arrives, and those **remaining figs** on the trees are few and of inferior quality, there is room to assume that the owner has renounced his ownership over them. However, he continues to **guard his field due to the grapes,** which are harvested at that time. Similarly, when the end of the grape season arrives, those few **remaining grapes** are of inferior quality and the owner **guards his field due to the cucumbers and due to the gourds,** which have not yet been harvested.


###### Pesachim 6b:14
[Pesachim 6b:14](https://torahapp.org/share/book/Pesachim/r/6b:14)

בִּזְמַן שֶׁבַּעַל הַבַּיִת מַקְפִּיד עֲלֵיהֶן — אֲסוּרִין מִשּׁוּם גֵּזֶל, וְחַיָּיבִין בְּמַעֲשֵׂר. בִּזְמַן שֶׁאֵין בַּעַל הַבַּיִת מַקְפִּיד עֲלֵיהֶן — מוּתָּרִין מִשּׁוּם גֵּזֶל, וּפְטוּרִין מִשּׁוּם מַעֲשֵׂר.

**William Davidson Edition - English:**
**When the owner is particular about** the figs and the grapes respectively, **it is prohibited** to take them, **due to** the prohibition against **robbery, and** one with permission to eat them is **obligated due to** the mitzva to separate the **tithe** from them, as they are considered like any other fruit. **When the owner is not particular about them,** it is **permitted** to eat them **due to** the fact that the prohibition against **robbery** does not apply, **and** one who eats them is **exempt due to** the fact that the obligation to separate the **tithe** does not apply, as they are ownerless property. This indicates that if one is not particular about an object, even if it is located in property that he is guarding for another purpose, that object is not thereby rendered significant. The same reasoning applies to breadcrumbs that remain in one’s house.


###### Pesachim 6b:15
[Pesachim 6b:15](https://torahapp.org/share/book/Pesachim/r/6b:15)

אָמַר רָבָא: גְּזֵירָה שֶׁמָּא יִמְצָא גְּלוּסְקָא יָפָה וְדַעְתֵּיהּ עִילָּוֵיהּ. וְכִי מַשְׁכַּחַתְּ לֵיהּ לְבַטְּלֵיהּ!

**William Davidson Edition - English:**
**Rava said:** The reason for the requirement to render leaven null and void is based on **a decree lest he find a fine cake [*geluska*]** among the leaven that he did not destroy **and his thoughts are upon it.** Due to its significance, he will hesitate before removing it and will be in violation of the prohibition against owning leaven. The Gemara asks: **And let him nullify it when he finds it.**


###### Pesachim 6b:16
[Pesachim 6b:16](https://torahapp.org/share/book/Pesachim/r/6b:16)

דִּילְמָא מַשְׁכַּחַתְּ לֵיהּ לְבָתַר אִיסּוּרָא, וְלָאו בִּרְשׁוּתֵיהּ קָיְימָא, וְלָא מָצֵי מְבַטֵּיל. דְּאָמַר רַבִּי אֶלְעָזָר: שְׁנֵי דְבָרִים אֵינָן בִּרְשׁוּתוֹ שֶׁל אָדָם, וַעֲשָׂאָן הַכָּתוּב כְּאִילּוּ בִּרְשׁוּתוֹ, וְאֵלּוּ הֵן: בּוֹר בִּרְשׁוּת הָרַבִּים, וְחָמֵץ מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה.

**William Davidson Edition - English:**
The Gemara rejects this suggestion. **Perhaps he will find it** only **after it is** already **forbidden, and** at that time **it is no** longer **in his possession and he is** therefore **unable to nullify** leaven when it is already Passover, **as Rabbi Elazar said: Two items are not in a person’s possession** in terms of legal ownership, **and** yet **the Torah rendered** him responsible for **them as though** they were **in his property. And these are they: An** open **pit in the public domain,** for which the one who excavated it is liable to pay any damages it causes even though it does not belong to him; **and leaven** in one’s house **from the sixth hour** on the fourteenth of Nisan **and onward.** As this leaven has no monetary value, since it is prohibited to eat or to derive benefit from it, it is not his property, and nevertheless he violates a prohibition if it remains in his domain.


###### Pesachim 6b:17
[Pesachim 6b:17](https://torahapp.org/share/book/Pesachim/r/6b:17)

וְנִיבַטְּלֵיהּ בְּאַרְבַּע, וְנִיבַטְּלֵיהּ בְּחָמֵשׁ? כֵּיוָן דְּלָאו זְמַן אִיסּוּרָא הוּא וְלָאו זְמַן בִּיעוּרָא הוּא, דִּילְמָא פָּשַׁע וְלָא מְבַטֵּל לֵיהּ.

**William Davidson Edition - English:**
The Gemara returns to the issue of the nullification of leaven. If so, **let him render** the leaven **null and void during the fourth hour or let him render it null and void during the fifth hour** of the fourteenth of Nisan. Why is he required to do so when he searches for leaven on the evening of the fourteenth? The Gemara answers: **Since** the fourth hour **is neither the time** of the **prohibition** of the leaven **nor the time** of its **removal,** it is a nondescript point in time. There is concern that **perhaps he will be negligent and will not render it null and void,** and the leaven will remain in his possession.