## Pesachim Daf 8b

###### Pesachim 8b:1
[Pesachim 8b:1](https://torahapp.org/share/book/Pesachim/r/8b:1)

הֲרֵי זֶה צַדִּיק גָּמוּר! דִּילְמָא בָּתַר דְּבָדֵק אָתֵי לְעַיּוֹנֵי בָּתְרַהּ.

**William Davidson Edition - English:**
**this** person **is a full-fledged righteous person** as far as that mitzva is concerned? These ulterior motives, e.g., seeking a reward, do not detract from the value of the mitzva. The Gemara answers: There is still concern **lest he look for** the needle **after he searched** for leaven and completed the search. There is danger that since he already completed the mitzva, its merit will not protect him when he is searching for the needle.


###### Pesachim 8b:2
[Pesachim 8b:2](https://torahapp.org/share/book/Pesachim/r/8b:2)

רַב נַחְמָן בַּר יִצְחָק אָמַר: מִשּׁוּם סַכָּנַת הַגּוֹיִם, וּפְלֵימוֹ הִיא. דְּתַנְיָא: חוֹר שֶׁבֵּין יְהוּדִי לְאַרְמַאי — בּוֹדֵק עַד מְקוֹם שֶׁיָּדוֹ מַגַּעַת, וְהַשְּׁאָר מְבַטְּלוֹ בְּלִבּוֹ. פְּלֵימוֹ אָמַר: כׇּל עַצְמוֹ אֵינוֹ בּוֹדֵק מִפְּנֵי הַסַּכָּנָה.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said:** The danger referred to by the *Tosefta* is the **danger** posed **by gentiles.** And this ruling **is** in accordance with the opinion of the *tanna* **Pelimu. As it was taught** in a *baraita*: With regard to **a hole** in a wall located **between** the residences of **a Jew and a gentile, one searches** in the hole **as far as his hand reaches, and the rest he renders null and void in his heart. Pelimu said:** One does **not search the entire** hole at all, **due to the danger** involved.


###### Pesachim 8b:3
[Pesachim 8b:3](https://torahapp.org/share/book/Pesachim/r/8b:3)

מַאי סַכָּנָה, אִי נֵימָא סַכָּנַת כְּשָׁפִים, כִּי אִישְׁתַּמַּישׁ הֵיכִי אִישְׁתַּמַּישׁ? הָתָם כִּי אִישְׁתַּמַּישׁ — יְמָמָא וּנְהוֹרָא, וְלָא מַסִּיק אַדַּעְתֵּיהּ. הָכָא — לֵילְיָא וּשְׁרָגָא הוּא, וּמַסֵּיק אַדַּעְתֵּיהּ.

**William Davidson Edition - English:**
The Gemara asks: Due to **what danger? If we say** it is due to **the danger of sorcery,** i.e., the gentile will suspect the Jew of casting spells on him and will come to hate him and threaten him, if so, **when he made use of** the hole in the first place, **how did he make use** of it without arousing the enmity of his gentile neighbor? If the hole is never used there is no need to search it in any case. The Gemara answers: **There, when he made use of** the hole, it was during the **day and** there was **light, and** the gentile would **not raise** the suspicion that the Jew was casting spells **in his mind. Here,** it is during the **night and** the search **is** performed with **a lamp, and** the gentile would **raise** the suspicion that the Jew was casting spells **in his mind.**


###### Pesachim 8b:4
[Pesachim 8b:4](https://torahapp.org/share/book/Pesachim/r/8b:4)

וְהָאָמַר רַבִּי אֶלְעָזָר: שְׁלוּחֵי מִצְוָה אֵינָן נִיזּוֹקִין! הֵיכָא דִּשְׁכִיחַ הֶיזֵּיקָא שָׁאנֵי. שֶׁנֶּאֱמַר: ״וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי וַיֹּאמֶר ה׳ עֶגְלַת בָּקָר תִּקַּח בְּיָדֶךָ וְגוֹ׳״.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **But didn’t Rabbi Elazar say** that **those on the path to perform a mitzva are not** susceptible to **harm** throughout the process of performing the mitzva? The Gemara responds: In a place **where danger is commonplace it is different,** as one should not rely on a miracle, **as it is stated** with regard to God’s command to Samuel to anoint David as king in place of Saul: **“And Samuel said: How will I go, and Saul will hear and kill me; and God said: Take in your hand a calf** and say: I have come to offer a sacrifice to God” (I Samuel 16:2). Even when God Himself issued the command, there is concern with regard to commonplace dangers.


###### Pesachim 8b:5
[Pesachim 8b:5](https://torahapp.org/share/book/Pesachim/r/8b:5)

בְּעוֹ מִינֵּיהּ מֵרַב: הָנֵי בְּנֵי בֵּי רַב דְּדָיְירִי בְּבָאגָא, מַהוּ לְמֵיתֵי קַדְמָא וַחֲשׁוֹכָא לְבֵי רַב? אֲמַר לְהוּ: נֵיתוֹ עֲלַי וְעַל צַוָּארִי. נֵיזִיל מַאי? אֲמַר לְהוּ: לָא יָדַעְנָא.

**William Davidson Edition - English:**
**They raised a dilemma before Rav:** With regard to **those members of the school of Rav who live in the fields [*baga*]** far away from the city, **what is** the *halakha* as to whether they may **come early** before dawn **and** in the evening after **dark to Rav’s school,** or should they be concerned about robbers? **He said to them: Let them come,** and responsibility for their safety is **upon me and my neck.** They asked him: **What is** your opinion about **returning** home? **He said to them: I do not know** if it is possible to rely on the protection of the mitzva when returning home.


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

אִיתְּמַר, אָמַר רַבִּי אֶלְעָזָר: שְׁלוּחֵי מִצְוָה אֵינָן נִיזּוֹקִין לֹא בַּהֲלִיכָתָן וְלֹא בַּחֲזִירָתָן. כְּמַאן?

**William Davidson Edition - English:**
On a related note, **it was stated** that **Rabbi Elazar said: Those on the path to perform a mitzva are not** susceptible to **harm; neither when they go nor when they return.** The Gemara asks: **In accordance with whose** opinion did he say this?


###### Pesachim 8b:7
[Pesachim 8b:7](https://torahapp.org/share/book/Pesachim/r/8b:7)

כִּי הַאי תַּנָּא דְּתַנְיָא, אִיסִי בֶּן יְהוּדָה אוֹמֵר: כְּלַפֵּי שֶׁאָמְרָה תּוֹרָה ״וְלֹא יַחְמֹד אִישׁ אֶת אַרְצְךָ״, מְלַמֵּד שֶׁתְּהֵא פָּרָתְךָ רוֹעָה בָּאֲפָר וְאֵין חַיָּה מַזִּיקָתָהּ, תַּרְנְגוֹלְתְּךָ מְנַקֶּרֶת בָּאַשְׁפָּה וְאֵין חוּלְדָּה מַזִּיקָתָהּ.

**William Davidson Edition - English:**
The Gemara answers: It is **in accordance with** the opinion **of this *tanna*, as it was taught** in a *baraita* that **Isi ben Yehuda says: With regard to** that **which the Torah said: “And no man shall covet your land,** when you go up to appear before God your Lord three times in the year” (Exodus 34:24), this **teaches that your cow shall graze in the meadow and no beast will harm it,** and **your rooster shall peck in the garbage** dump **and no marten** [***ḥulda***] **shall harm it.** In other words, your property will be protected while everyone ascends to Jerusalem for the Festival, despite the fact that the farm will not be defended.


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

וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר: וּמָה אֵלּוּ שֶׁדַּרְכָּן לִזּוֹק — אֵינָן נִיזּוֹקִין, בְּנֵי אָדָם שֶׁאֵין דַּרְכָּן לִזּוֹק — עַל אַחַת כַּמָּה וְכַמָּה. אֵין לִי אֶלָּא בַּהֲלִיכָה, בַּחֲזָרָה מִנַּיִן? תַּלְמוּד לוֹמַר: ״וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ״, מְלַמֵּד שֶׁתֵּלֵךְ וְתִמְצָא אָהָלְךָ בְּשָׁלוֹם.

**William Davidson Edition - English:**
**And are** these **matters not** inferred ***a fortiori*? And if those** animals **that typically are harmed** by other animals **are not harmed,** due to the protection provided by the mitzva, **people who typically are not harmed,** as they are capable of protecting themselves, **all the more so,** will not be harmed due to the protection provided by the mitzva of ascending to Jerusalem for the Festival. **I have only** derived that one is protected **when going** to Jerusalem; **from where** is it derived that one is protected even **when returning** from the Temple? **The verse states:** “You shall roast and eat the Paschal lamb in the place which God your Lord shall choose; **and you shall turn in the morning and go to your tents”** (Deuteronomy 16:7). This **teaches that you shall go and** upon your return **find your tent in peace,** unharmed.


###### Pesachim 8b:9
[Pesachim 8b:9](https://torahapp.org/share/book/Pesachim/r/8b:9)

וְכִי מֵאַחַר דַּאֲפִילּוּ בַּחֲזִירָה, בַּהֲלִיכָה לְמָה לִי? לְכִדְרַבִּי אַמֵּי. דְּאָמַר רַבִּי אַמֵּי: כׇּל אָדָם שֶׁיֵּשׁ לוֹ קַרְקַע — עוֹלֶה לָרֶגֶל, וְשֶׁאֵין לוֹ קַרְקַע — אֵין עוֹלֶה לָרֶגֶל.

**William Davidson Edition - English:**
The Gemara asks: **And once** we derived **that** the merit of a mitzva protects a person **even when returning, why do I** need a source to teach that he is protected **when** he **goes?** This teaching could also be derived by means of an *a fortiori* inference. The Gemara answers: Actually, the first verse is interpreted **in accordance with** the opinion of **Rabbi Ami, as Rabbi Ami said: Any person who has land** in his possession is obligated to **ascend** to the Temple **for the** three pilgrim **Festivals. And** one **who does not have land** in his possession **is not** obligated to **ascend for the Festivals,** as the verse states: Your land, in the context of the obligation to ascend to Jerusalem for the three Pilgrim Festivals.


###### Pesachim 8b:10
[Pesachim 8b:10](https://torahapp.org/share/book/Pesachim/r/8b:10)

אָמַר רַבִּי אָבִין בַּר רַב אַדָּא אָמַר רַבִּי יִצְחָק: מִפְּנֵי מָה אֵין פֵּרוֹת גִּינּוֹסַר בִּירוּשָׁלַיִם? כְּדֵי שֶׁלֹּא יְהוּ עוֹלֵי רְגָלִים אוֹמְרִים: אִלְמָלֵא לֹא עָלִינוּ אֶלָּא לֶאֱכוֹל פֵּרוֹת גִּינּוֹסַר בִּירוּשָׁלַיִם — דַּיֵּינוּ. נִמְצֵאת עֲלִיָּיה שֶׁלֹּא לִשְׁמָהּ.

**William Davidson Edition - English:**
Apropos the ascent to Jerusalem for a Festival and the performance of a mitzva with ulterior motives, the Gemara cites that which **Rabbi Avin bar Rav Adda said** that **Rabbi Yitzḥak said: Due to what** reason **are there no fruits of Ginnosar,** which were of the highest quality, growing **in Jerusalem?** Why is Jerusalem not graced with this produce? The reason is **so that** the **pilgrims would not say: If we had ascended only to eat the fruit of Ginnosar, it would have been sufficient for us.** The **ascent** to Jerusalem would **then be** performed **not for its own sake.**


###### Pesachim 8b:11
[Pesachim 8b:11](https://torahapp.org/share/book/Pesachim/r/8b:11)

כַּיּוֹצֵא בּוֹ, אָמַר רַבִּי דּוֹסְתַּאי בְּרַבִּי יַנַּאי: מִפְּנֵי מָה אֵין חַמֵּי טְבֶרְיָא בִּירוּשָׁלַיִם? כְּדֵי שֶׁלֹּא יְהוּ עוֹלֵי רְגָלִים אוֹמְרִים: אִלְמָלֵא לֹא עָלִינוּ אֶלָּא לִרְחֹץ בְּחַמֵּי טְבֶרְיָא — דַּיֵּינוּ, וְנִמְצֵאת עֲלִיָּיה שֶׁלֹּא לִשְׁמָהּ.

**William Davidson Edition - English:**
**On a similar** note, **Rabbi Dostai, son of Rabbi Yannai, said: Due to what** reason **are the hot springs of Tiberias not** located **in Jerusalem?** It is **so that** the **pilgrims would not say: If we had only ascended to bathe in the hot springs of Tiberias, it would have been sufficient for us.** The **ascent** to Jerusalem would **then be** performed **not for its own sake.**


###### Pesachim 8b:12
[Pesachim 8b:12](https://torahapp.org/share/book/Pesachim/r/8b:12)

וּבַמָּה אָמְרוּ שְׁתֵּי שׁוּרוֹת וְכוּ׳. מַרְתֵּף מַאן דְּכַר שְׁמֵיהּ?

**William Davidson Edition - English:**
We learned in the mishna: **And with regard to what** did the Sages of previous generations **say** that one must search **two rows** of wine barrels in a cellar, **etc.** The Gemara asks: **A cellar, who mentioned** anything about that? What led the *tanna* to begin a discussion of a wine cellar?


###### Pesachim 8b:13
[Pesachim 8b:13](https://torahapp.org/share/book/Pesachim/r/8b:13)

הָכִי קָאָמַר: כׇּל מָקוֹם שֶׁאֵין מַכְנִיסִין בּוֹ חָמֵץ — אֵין צָרִיךְ בְּדִיקָה, וְאוֹצְרוֹת יַיִן וְאוֹצְרוֹת שֶׁמֶן נָמֵי אֵין צָרִיךְ בְּדִיקָה, וּבַמָּה אָמְרוּ שְׁתֵּי שׁוּרוֹת בַּמַּרְתֵּף — מָקוֹם שֶׁמַּכְנִיסִין בּוֹ חָמֵץ, וּבְמִסְתַּפֵּק.

**William Davidson Edition - English:**
The Gemara answers that **this is** what the *tanna* **is saying: Any place into which one does not take leaven does not require searching, and wine storages and oil storages also do not require searching. And with regard to what** did the Sages **say** that one must search **two rows in a cellar?** This statement is referring to **a place into which one brings leavened bread, and where one supplies** wine from the storage during the meal.


###### Pesachim 8b:14
[Pesachim 8b:14](https://torahapp.org/share/book/Pesachim/r/8b:14)

בֵּית שַׁמַּאי אוֹמְרִים שְׁתֵּי שׁוּרוֹת וְכוּ׳. אָמַר רַב יְהוּדָה: שְׁתֵּי שׁוּרוֹת שֶׁאָמְרוּ, מִן הָאָרֶץ וְעַד שְׁמֵי קוֹרָה. וְרַבִּי יוֹחָנָן אָמַר: שׁוּרָה אַחַת כְּמִין גַּאם.

**William Davidson Edition - English:**
We learned in the mishna that **Beit Shammai say** that one must search the first **two rows** across the entire cellar. **Rav Yehuda said:** The **two rows that they stated** are two full rows in the front, **from the ground up to the ceiling. And Rabbi Yoḥanan said:** These two rows are **one row** at a right angle, **like the shape of** the letter ***gamma* [gam],** i.e., the entire length and height of the front row and the entire top row of the barrels along the length and width of the cellar.


###### Pesachim 8b:15
[Pesachim 8b:15](https://torahapp.org/share/book/Pesachim/r/8b:15)

תַּנְיָא כְּוָתֵיהּ דְּרַב יְהוּדָה, תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹחָנָן. תַּנְיָא כְּווֹתֵיהּ דְּרַב יְהוּדָה, בֵּית שַׁמַּאי אוֹמְרִים: שְׁתֵּי שׁוּרוֹת עַל פְּנֵי כׇּל הַמַּרְתֵּף, וּשְׁתֵּי שׁוּרוֹת שֶׁאָמְרוּ — מִן הָאָרֶץ וְעַד שְׁמֵי קוֹרָה. תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹחָנָן: שְׁתֵּי שׁוּרוֹת עַל פְּנֵי כׇּל הַמַּרְתֵּף — חִיצוֹנָה רוֹאָה אֶת הַפֶּתַח, וְעֶלְיוֹנָה רוֹאָה אֶת הַקּוֹרָה. שֶׁלִּפְנִים הֵימֶנָּה, וְשֶׁלְּמַטָּה הֵימֶנָּה — אֵין צָרִיךְ בְּדִיקָה.

**William Davidson Edition - English:**
The Gemara comments: One *baraita* **was taught in accordance with** the opinion of **Rav Yehuda,** and one *baraita* **was taught in accordance with** the opinion of **Rabbi Yoḥanan.** One *baraita* **was taught in accordance with** the opinion of **Rav Yehuda: Beit Shammai say** that one must search **two rows across the entire front of the cellar, and the two rows that were stated** are **from the ground up to the ceiling.** One *baraita* **was taught in accordance with** the opinion of **Rabbi Yoḥanan:** One must search **two rows across the entire cellar,** i.e., the **outer** row that **faces the door, and** the **upper row** that **faces the ceiling.** The rows **inward** from the outermost one **and** the rows **lower than** the uppermost one **do not require searching.**


###### Pesachim 8b:16
[Pesachim 8b:16](https://torahapp.org/share/book/Pesachim/r/8b:16)

בֵּית הִלֵּל אוֹמְרִים שְׁתֵּי שׁוּרוֹת הַחִיצוֹנוֹת שֶׁהֵן הָעֶלְיוֹנוֹת. אָמַר רַב: עֶלְיוֹנָה וְשֶׁלְּמַטָּה הֵימֶנָּה, וּשְׁמוּאֵל אָמַר: עֶלְיוֹנָה וְשֶׁלִּפְנִים הֵימֶנָּה. מַאי טַעְמָא דְּרַב — דָּיֵיק ״חִיצוֹנוֹת״. וְהָא עֶלְיוֹנוֹת קָתָנֵי! לְמַעוֹטֵי תַּתָּאֵי דְתַתָּיָיתָא.

**William Davidson Edition - English:**
We further learned in the mishna that **Beit Hillel say:** It is sufficient to search **the two external rows, which are the upper ones.** There is an amoraic dispute with regard to this statement. **Rav said** it is referring to the **uppermost** row of barrels **and** the row **that is beneath it. And Shmuel said** it means **the uppermost** front row **and the** next one **that is inward** into the cellar. **What is the reason** for the opinion of **Rav? He infers** from the term: **Outer** rows, that Beit Hillel mean that both rows face outward. The Gemara raises a difficulty: **But doesn’t** the mishna also **teach: Upper** rows, indicating that both rows are adjacent to the ceiling? The Gemara answers: This term comes **to exclude the lowest of the lower** rows. One must search only the top two rows.


###### Pesachim 8b:17
[Pesachim 8b:17](https://torahapp.org/share/book/Pesachim/r/8b:17)

וּשְׁמוּאֵל אָמַר: עֶלְיוֹנָה וְשֶׁלִּפְנִים הֵימֶנָּה. מַאי טַעְמָא — דָּיֵיק ״עֶלְיוֹנוֹת״. וְהָא חִיצוֹנָה קָתָנֵי! לְמַעוֹטֵי גַּוָיָיאתָא דְגַוָיָיאתָא. רַבִּי חִיָּיא תָּנֵי כְּווֹתֵיהּ דְּרַב, וְכוּלְּהוּ תַּנָּאֵי תָּנוּ כְּווֹתֵיהּ דִּשְׁמוּאֵל, וְהִלְכְתָא כְּווֹתֵיהּ דִּשְׁמוּאֵל.

**William Davidson Edition - English:**
**And Shmuel said** the mishna is referring to **the uppermost** front row **and the** next one **that is inward** into the cellar. **What is the reason** for the opinion of **Shmuel? He infers** from the term: **Upper** rows, that one must search the first two rows on the top level of barrels. The Gemara raises a difficulty: **But doesn’t** the mishna also **teach: Outer** row? The Gemara answers that this word comes **to exclude the innermost of the inner** rows. One must search only the two outermost rows. The Gemara comments: **Rabbi Ḥiyya teaches** a *baraita* **in accordance with** the opinion of **Rav, and all** the other ***tanna’im*,** who recite the *mishnayot* and *baraitot* by heart, **teach in accordance with** the opinion **of Shmuel.** The Gemara concludes: **And the *halakha* is in accordance with** the opinion of **Shmuel.**