## Pesachim Daf 81b

###### Pesachim 81b:1
[Pesachim 81b:1](https://torahapp.org/share/book/Pesachim/r/81b:1)

אֵינוֹ דִּין שֶׁהוּתְּרָה לוֹ טוּמְאַת הַתְּהוֹם!

**William Davidson Edition - English:**
**is it not right that impurity of the deep is permitted for him** completely, even if there are other priests who are ritually pure?


###### Pesachim 81b:2
[Pesachim 81b:2](https://torahapp.org/share/book/Pesachim/r/81b:2)

אָמְרִי: וּמִי דָּיְינִינַן קַל וָחוֹמֶר מֵהֲלָכָה? וְהָתַנְיָא, אָמַר לוֹ רַבִּי אֱלִיעֶזֶר: עֲקִיבָא, עֶצֶם כִּשְׂעוֹרָה הֲלָכָה, רְבִיעִית דָּם קַל וְחוֹמֶר, וְאֵין דָּנִין קַל וָחוֹמֶר מֵהֲלָכָה!

**William Davidson Edition - English:**
**Say** in refutation of this proof: **And do we derive an *a fortiori* inference from a *halakha*** transmitted to Moses from Sinai, such as the *halakha* of ritual impurity of the deep? **Wasn’t** the following **taught** in a *baraita*? Rabbi Akiva employed an *a fortiori* inference to derive that a nazirite must shave if he touches or carries blood, just as he must shave if he touches or carries a bone from a corpse, and **Rabbi Eliezer said to him: Akiva, a bone the size of** a grain of **barley is** able to transmit ritual impurity due to **a *halakha*** transmitted to Moses from Sinai, and you want to derive that the same is true of **a quarter**-*log* **of blood** on the basis of an ***a fortiori* inference, and one may not derive an *a fortiori* inference from a *halakha*** transmitted to Moses from Sinai.


###### Pesachim 81b:3
[Pesachim 81b:3](https://torahapp.org/share/book/Pesachim/r/81b:3)

אֶלָּא אָמַר רָבָא: יָלֵיף ״מוֹעֲדוֹ״ ״מוֹעֲדוֹ״ מִפֶּסַח.

**William Davidson Edition - English:**
**Rather, Rava said: It is derived** on the basis of a verbal analogy of the expressions **“its appointed time”** (Numbers 9:13) stated with regard to the Paschal lamb, and **“its appointed time”** (Numbers 28:2) stated with regard to the daily offering. Since the Torah uses this expression in both cases, the *halakha* with regard to the daily offering can be derived **from** the *halakha* in the case of **the Paschal lamb:** Just as impurity of the deep is permitted with regard to the Paschal lamb, it is permitted with regard to the daily offering.


###### Pesachim 81b:4
[Pesachim 81b:4](https://torahapp.org/share/book/Pesachim/r/81b:4)

וְטוּמְאַת הַתְּהוֹם גּוּפָא הֵיכָא כְּתִיבָא? אָמַר רַבִּי אֶלְעָזָר, אָמַר קְרָא: ״וְכִי יָמוּת מֵת עָלָיו״ — בִּמְחֻוֶּורֶת עָלָיו.

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to **impurity of the deep itself,** which is permitted in the cases of a nazirite and one who sacrifices the Paschal lamb, due to the fact that the frontplate appeases God for the impurity, **where is it written? Rabbi Elazar said** that **the verse states** with regard to a nazirite: **“And if any man shall die** very suddenly **beside him”** (Numbers 6:9). The emphasis provided by the expression “beside him” indicates that it is **clear to him** that he has become impure. However, one is not impure if the presence of the corpse is unknown.


###### Pesachim 81b:5
[Pesachim 81b:5](https://torahapp.org/share/book/Pesachim/r/81b:5)

אַשְׁכְּחַן נָזִיר. עוֹשֵׂה פֶסַח מְנָלַן? אָמַר רַבִּי יוֹחָנָן, אָמַר קְרָא: ״בְּדֶרֶךְ רְחוֹקָה לָכֶם״ — בִּמְחֻוֶּורֶת לָכֶם.

**William Davidson Edition - English:**
The Gemara asks: **We found** a source for impurity of the deep with regard to **a nazirite; from where do we** derive that impurity of the deep is also permitted with regard to **one who performs** the ritual of the **Paschal lamb? Rabbi Yoḥanan said** that **the verse states:** “Any man **of you [*lakhem*]** who shall be ritually impure due to a corpse or **on a road far away”** (Numbers 9:10). The term *lakhem* is interpreted as indicating that the impurity must be **clear to you [*lakhem*].** However, any ritual impurity that is not clearly identified does not render one who wishes to sacrifice the Paschal lamb impure.


###### Pesachim 81b:6
[Pesachim 81b:6](https://torahapp.org/share/book/Pesachim/r/81b:6)

רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר: כְּדֶרֶךְ. מָה דֶּרֶךְ — בְּגָלוּי, אַף טוּמְאָה נָמֵי — בְּגָלוּי.

**William Davidson Edition - English:**
**Rabbi Shimon ben Lakish said:** This *halakha* may be derived in a different way, from the word “road,” which is juxtaposed in the verse to the phrase “ritually impure.” This indicates that the impurity is **like a road. Just as a road is in the open, so too, the impurity is in the open.**


###### Pesachim 81b:7
[Pesachim 81b:7](https://torahapp.org/share/book/Pesachim/r/81b:7)

מֵיתִיבִי: אֵי זֶהוּ טוּמְאַת הַתְּהוֹם? כׇּל שֶׁלֹּא הִכִּיר בָּהּ אֶחָד בְּסוֹף הָעוֹלָם. הִכִּיר בָּהּ אֶחָד בְּסוֹף הָעוֹלָם — אֵין זֶה טוּמְאַת הַתְּהוֹם. לְרַבִּי אֶלְעָזָר, דְּאָמַר: בִּמְחֻוֶּורֶת עָלָיו — עַד דְּיָדַע הוּא.

**William Davidson Edition - English:**
**The Gemara raises an objection** to these derivations from that which was taught in the following *baraita*: **Which is the impurity of the deep** that was permitted for both a nazirite and one who sacrifices the Paschal lamb? It is impurity imparted by **any** corpse **of which no one is aware,** even **at the end of the earth;** but if even **one** person **is aware of it,** even **at the end of the earth, this is not impurity of the deep.** However, **according to** the opinion of **Rabbi Elazar, who said** that the expression “beside him” indicates that the impurity must be **clear to him,** it would be considered impurity of the deep **until he knew** about it; it would not be enough for some other person to be aware of the corpse.


###### Pesachim 81b:8
[Pesachim 81b:8](https://torahapp.org/share/book/Pesachim/r/81b:8)

לְרַבִּי יוֹחָנָן, דְּאָמַר: ״לָכֶם״, בִּמְחֻוֶּורֶת לָכֶם — עַד דְּיָדְעִי בַּהּ תְּרֵין.

**William Davidson Edition - English:**
**According to Rabbi Yoḥanan, who said** that the *halakha* is derived from the term ***lakhem*,** which teaches that it must be **clear to you,** it is considered impurity of the deep **until two** people **know about it,** as the word *lakhem* is plural.


###### Pesachim 81b:9
[Pesachim 81b:9](https://torahapp.org/share/book/Pesachim/r/81b:9)

לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר: כְּדֶרֶךְ — עַד דְּיָדְעִי כּוּלֵּי עָלְמָא.

**William Davidson Edition - English:**
**According to Rabbi Shimon ben Lakish, who said** that the impurity must be **like a road,** it is impurity of the deep **until the entire world knows** about it.


###### Pesachim 81b:10
[Pesachim 81b:10](https://torahapp.org/share/book/Pesachim/r/81b:10)

אֶלָּא, טוּמְאַת הַתְּהוֹם הִלְכְתָא גְּמִירִי לַהּ, וּקְרָא — אַסְמַכְתָּא בְּעָלְמָא.

**William Davidson Edition - English:**
**Rather,** one must conclude that the previous sources cited are insufficient and say that **they learned** the principle of **impurity of the deep as a *halakha*** transmitted to Moses from Sinai, **and the verse** that the *amora’im* quoted is **a mere support** for the *halakha* and not its actual source.


###### Pesachim 81b:11
[Pesachim 81b:11](https://torahapp.org/share/book/Pesachim/r/81b:11)

אָמַר מָר בַּר רַב אָשֵׁי: לֹא שָׁנוּ אֶלָּא שֶׁנּוֹדַע לוֹ לְאַחַר זְרִיקָה, דְּכִי אִזְדְּרִיק דָּם — שַׁפִּיר אִיזְדְּרִיק, אֲבָל נוֹדַע לוֹ לִפְנֵי זְרִיקָה — לֹא מְרַצֶּה.

**William Davidson Edition - English:**
**Mar bar Rav Ashi said: They taught** that the frontplate appeases God for impurity of the deep with regard to a nazirite and one bringing the Paschal lamb **only when** the fact that he is impure **became known to him after** the **sprinkling** of the blood of the offering, **as when the blood was sprinkled, it was sprinkled well,** because the impurity of the one bringing the offering was unknown. **However,** if his impurity **was known to him before the sprinkling** of the blood, the frontplate **does not appease** God.


###### Pesachim 81b:12
[Pesachim 81b:12](https://torahapp.org/share/book/Pesachim/r/81b:12)

מֵיתִיבִי: הַמּוֹצֵא מֵת מוּשְׁכָּב לְרׇחְבּוֹ שֶׁל דֶּרֶךְ, לִתְרוּמָה — טָמֵא. לְנָזִיר וְעוֹשֵׂה פֶסַח — טָהוֹר. וְכׇל טָמֵא וְטָהוֹר — לְהַבָּא הוּא.

**William Davidson Edition - English:**
The Gemara **raises an objection** based on the following *baraita*: In the case of **one who finds a corpse lying** across **the width of a road,** meaning that it had been buried there in such a way that it was impossible that the passerby could have avoided becoming impure by touching, moving, or passing over the corpse, then **with regard to *teruma*,** the passerby **is impure.** Therefore, if he is a priest, he may not eat *teruma*. However, **with regard to** both **a nazirite and one performing** the ritual of **the Paschal lamb,** the passerby **is pure** because the frontplate appeases God for impurity of the deep in these cases. **And any** time it says: **Impure, and: Pure, it is for the future.** These terms indicate a halakhic ruling that may be followed *ab initio* and not just as a leniency after the fact, if the blood of the offering was already sprinkled.


###### Pesachim 81b:13
[Pesachim 81b:13](https://torahapp.org/share/book/Pesachim/r/81b:13)

אֶלָּא אִי אִיתְּמַר, הָכִי אִיתְּמַר: אָמַר מָר בַּר רַב אָשֵׁי: לָא תֵּימָא נוֹדַע לוֹ לְאַחַר זְרִיקָה הוּא דִּמְרַצֶּה, אֲבָל נוֹדַע לוֹ לִפְנֵי זְרִיקָה — לֹא מְרַצֶּה, אֶלָּא אֲפִילּוּ נוֹדַע לוֹ לִפְנֵי זְרִיקָה — מְרַצֶּה.

**William Davidson Edition - English:**
**Rather, if it was stated, it was stated as follows: Mar bar Rav Ashi said: Do not say** that it is only **when it became known to him after** the **sprinkling** of the blood **that** the frontplate **appeases** God, **but if it became known to him before** the **sprinkling it does not appease** God. **Rather, even if it became known to him before** the **sprinkling,** the frontplate appeases God because impurity of the deep is insignificant with regard to both the Paschal lamb and a nazirite.


###### Pesachim 81b:14
[Pesachim 81b:14](https://torahapp.org/share/book/Pesachim/r/81b:14)

גּוּפָא. הַמּוֹצֵא מֵת מוּשְׁכָּב לְרׇחְבּוֹ שֶׁל דֶּרֶךְ, לִתְרוּמָה — טָמֵא, לְנָזִיר וְעוֹשֵׂה פֶסַח — טָהוֹר.

**William Davidson Edition - English:**
Since the Gemara quoted a *baraita* with regard to impurity of the deep, it returns to discuss **the matter itself.** In the case of **one who finds a corpse lying** across **the width of the road, with regard to *teruma* he is impure,** and **with regard to a nazirite and one who performs** the ritual of the **Paschal lamb he is pure.**


###### Pesachim 81b:15
[Pesachim 81b:15](https://torahapp.org/share/book/Pesachim/r/81b:15)

בַּמֶּה דְּבָרִים אֲמוּרִים — שֶׁאֵין לוֹ מָקוֹם לַעֲבוֹר. אֲבָל יֵשׁ מָקוֹם לַעֲבוֹר — אַף לִתְרוּמָה טָהוֹר.

**William Davidson Edition - English:**
**In what** case **is this statement,** that the person is considered impure with regard to *teruma*, **said?** It is said in a case where **he does not have space to pass by** on the road without passing over the corpse. **However,** if **there is space to pass by, even for** the purposes of ***teruma* he is pure.** There is a principle that if a doubt arises concerning the ritual purity of a person or object in the public domain, they are considered pure. In this case, there is doubt because it is possible that the passerby did not become ritually impure. Therefore, he is considered pure.


###### Pesachim 81b:16
[Pesachim 81b:16](https://torahapp.org/share/book/Pesachim/r/81b:16)

בַּמֶּה דְּבָרִים אֲמוּרִים — שֶׁמְּצָאוֹ שָׁלֵם. אֲבָל מְשׁוּבָּר וּמְפוֹרָק טָהוֹר, שֶׁמָּא בֵּין הַפְּרָקִים עָבַר. וּבַקֶּבֶר, אֲפִילּוּ מְשׁוּבָּר וּמְפוֹרָק טָמֵא, מִפְּנֵי שֶׁהַקֶּבֶר מְצָרְפוֹ.

**William Davidson Edition - English:**
Similarly, **in what** case **is this statement said?** It is said in a case **where one finds** the body **whole. However,** if it is **broken** or **dismembered, he is pure.** One can say that **perhaps he passed between the parts** of the corpse and did not touch or pass over any of them. However, this applies only when he finds the corpse out in the open; but if he finds it **in a grave, even** if it is **broken** or **dismembered, he is impure, because the grave joins** it into one unit and renders one impure if one passed over any part of the grave, even if he did not pass over part of the corpse.


###### Pesachim 81b:17
[Pesachim 81b:17](https://torahapp.org/share/book/Pesachim/r/81b:17)

בַּמֶּה דְּבָרִים אֲמוּרִים — בִּמְהַלֵּךְ בְּרַגְלָיו, אֲבָל טָעוּן אוֹ רָכוּב — טָמֵא, לְפִי שֶׁמְּהַלֵּךְ בְּרַגְלָיו אֶפְשָׁר שֶׁלֹּא יִגַּע וְלֹא יַאֲהִיל, אֲבָל טָעוּן אוֹ רָכוּב אִי אֶפְשָׁר שֶׁלֹּא יִגַּע וְלֹא יַאֲהִיל.

**William Davidson Edition - English:**
**In what** case **is this statement,** that if the corpse was dismembered the passerby is pure, **said?** It is said **with regard to** a passerby who **travels by foot, but** if he was **loaded** with a heavy burden **or riding** an animal, **he is impure.** The reason for this is **because one who travels by foot, it is possible that he will not touch** the corpse **and will not pass over** it; **but one who is loaded** with a heavy burden and therefore does not walk in a straight line **or someone riding** an animal, **it is impossible that he will not touch and will not pass over** the corpse.


###### Pesachim 81b:18
[Pesachim 81b:18](https://torahapp.org/share/book/Pesachim/r/81b:18)

בַּמֶּה דְּבָרִים אֲמוּרִים — בְּטוּמְאַת הַתְּהוֹם, אֲבָל בְּטוּמְאָה יְדוּעָה — טָמֵא:

**William Davidson Edition - English:**
**In what** case **is this statement,** that a nazirite and one bringing a Paschal lamb are considered pure, **said?** It is said **with regard to impurity of the deep. However,** if the source of **impurity** was **known** to some but not to the individual who became impure, **he is** nevertheless **impure.**


###### Pesachim 81b:19
[Pesachim 81b:19](https://torahapp.org/share/book/Pesachim/r/81b:19)

וְאֵי זֶה הִיא טוּמְאַת הַתְּהוֹם — כׇּל שֶׁלֹּא הִכִּיר בָּהּ אֶחָד בְּסוֹף הָעוֹלָם. אֲבָל הִכִּיר בָּהּ אֶחָד בְּסוֹף הָעוֹלָם — אֵין זֶה טוּמְאַת הַתְּהוֹם.

**William Davidson Edition - English:**
The *baraita* continues: **And which** corpse is considered **impurity of the deep? Any** corpse **of which no one is aware,** even **at the end of the earth; but** if even **one** individual **is aware of it,** even if that individual is **at the end of the earth, this is not** considered **impurity of the deep.**


###### Pesachim 81b:20
[Pesachim 81b:20](https://torahapp.org/share/book/Pesachim/r/81b:20)

מְצָאוֹ טָמוּן בְּתֶבֶן, בְּעָפָר, וּבִצְרוֹרוֹת — הֲרֵי זֶה טוּמְאַת הַתְּהוֹם. בְּמַיִם, בַּאֲפֵילָה, בִּנְקִיקֵי הַסְּלָעִים — אֵין זֶה טוּמְאַת הַתְּהוֹם. וְלֹא אָמְרוּ טוּמְאַת הַתְּהוֹם אֶלָּא לְמֵת בִּלְבַד.

**William Davidson Edition - English:**
In order to ascertain whether anyone ever knew about the corpse, its condition is taken into account. If **one finds it hidden in hay** or **in dirt** or **in pebbles,** and it is possible that the person died in an avalanche, in which case it is likely that the corpse had never been found, **this is impurity of the deep.** But if he finds it **in water,** or **in a dark** place, or **in the clefts of the rocks, this is not impurity of the deep.** Although these are places where people do not often go, with the passage of time the corpse is likely to be discovered, and it is quite possible that someone already passed by and saw it. **And they said** the leniency of **impurity of the deep only with regard to a corpse,** but not with regard to other sources of ritual impurity.


###### Pesachim 81b:21
[Pesachim 81b:21](https://torahapp.org/share/book/Pesachim/r/81b:21)

**מַתְנִי׳** נִטְמָא שָׁלֵם אוֹ רוּבּוֹ — שׂוֹרְפִין אוֹתוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה. נִטְמָא מִיעוּטוֹ וְהַנּוֹתָר — שׂוֹרְפִין אוֹתוֹ בְּחַצְרוֹתֵיהֶן אוֹ עַל גַּגּוֹתֵיהֶן מֵעֲצֵי עַצְמָן. הַצִּיקָנִין שׂוֹרְפִין אוֹתוֹ לִפְנֵי הַבִּירָה בִּשְׁבִיל לֵיהָנוֹת מֵעֲצֵי הַמַּעֲרָכָה.

**William Davidson Edition - English:**
**MISHNA:** If the **whole** Paschal lamb **or most of it became ritually impure, one burns it before the Temple [*habira*] with wood from the arrangement** of wood on the altar that was given to the owners of the Paschal lamb for this purpose. If **a minority of it became impure, and** similarly, with regard to **the** parts of the Paschal lamb that are **leftover,** which must be burned, the owners of the Paschal lamb **burn it in their courtyards or on their roofs, with their own wood.** Only **the miserly,** who want to save the expenditure of wood, **burn it before the Temple in order to benefit from the wood of the arrangement.**


###### Pesachim 81b:22
[Pesachim 81b:22](https://torahapp.org/share/book/Pesachim/r/81b:22)

**גְּמָ׳** מַאי טַעְמָא? אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: כְּדֵי לְבַיְּישָׁן.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What is the reason** that the Paschal lamb must be burned before the Temple and that those who prefer to burn it elsewhere are not permitted to do so? **Rabbi Yosei bar Ḥanina said: In order to embarrass them.** Presumably, the reason that most of the offering became impure is because the owners were not sufficiently careful with it. Therefore, the Sages decreed that it be burned in a public place.


###### Pesachim 81b:23
[Pesachim 81b:23](https://torahapp.org/share/book/Pesachim/r/81b:23)

נִטְמָא מִיעוּטוֹ וְכוּ׳. וּרְמִינְהוּ: וְכֵן מִי שֶׁיָּצָא מִירוּשָׁלַיִם וְנִזְכַּר שֶׁיֵּשׁ בְּיָדוֹ בְּשַׂר קֹדֶשׁ, אִם עָבַר צוֹפִים — שׂוֹרְפוֹ בִּמְקוֹמוֹ, וְאִם לָאו —

**William Davidson Edition - English:**
It was stated in the mishna that if **a minority of it became ritually impure,** and similarly, if part of it was left over, it is burned in the owners’ courtyards with their own wood. The Gemara **raises a contradiction** based on what was taught in a different mishna: **And similarly,** with regard to **one who left Jerusalem and remembers that there is consecrated meat in his hand,** which is now disqualified because it has left Jerusalem and must therefore be burned, **if he passed** Mount **Scopus, he burns** the meat **at the site** where **he** is located, and he need not return to burn it in Jerusalem; **and if** he has **not** yet passed Mount Scopus,