Pesachim 41

אין הכרעת שלישית מכרעת

The compromise of a third [view] is not a compromise.<span class="x" onmousemove="('comment',' Since Beth Shammai and Beth Hillel mention nothing about a house or a field, new or old, this is not a compromise but an independent view altogether; cf. supra 13a, p. 57, n. 5.');">¹</span> R'Jose son of R'Hanina said: The controversy<span class="x" onmousemove="('comment',' Between R. Eliezer and R. Joshua.');">²</span>

אמר ר' יוסי בר' חנינא מחלוקת שנפלה לפחות ממאה סאה חולין טמאין

is where it falls into less than one hundred se'ahs of unclean hullin;<span class="x" onmousemove="('comment',' The terumah in the upper vat being a se'ah. If terumah falls into one hundred times as much hullin it is nullified and permitted to a lay Israelite; if less, it is not nullified.');">³</span> but if it falls into one hundred [se'ahs] unclean hullin, all agree that it must descend and be defiled, and he must not defile it with [his own] hands.<span class="x" onmousemove="('comment',' Since it will still be fit for a lay Israelite.');">⁴</span>

אבל נפלה למאה חולין טמאין דברי הכל תרד ותטמא ואל יטמאנה ביד

It was taught likewise: If a cask [of clean terumah] was broken in the upper vat, and beneath it there is one hundred [times as much] unclean hullin. R'Eliezer concedes to R'Joshua that if he can save a rebi'ith thereof in purity he must save it, but if not, let it descend and be defiled, but he must not defile it with [hi own] hands.

תניא נמי הכי חבית שנשברה בגת העליונה ותחתיה מאה חולין טמאין מודה רבי אליעזר לרבי יהושע שאם יכול להציל ממנה רביעית בטהרה יציל ואם לאו תרד ותטמא ואל יטמאנה ביד

[But instead of] this [phrase]. R'Eliezer concedes to R'Joshua'.

האי מודה רבי אליעזר לרבי יהושע מודה רבי יהושע לר' אליעזר מיבעי ליה אמר רבא איפוך

R'Joshua concedes to R'Eliezer' is required?<span class="x" onmousemove="('comment',' It is R. Eliezer who holds that he must never defile deliberately, while it is R. Joshua who permits deliberate defilement in other circumstances');">⁵</span> - Said Raba: Reverse it.

רב הונא בריה דרב יהושע אמר לעולם לא תיפוך הכא במאי עסקינן בכלי שתוכו טהור וגבו טמא מהו דתימא ניגזור דילמא נגע גבו בתרומה קמ"ל:

R'Huna the son of R'Joshua said: After all you need not reverse it: what case do we discuss here? That of a vessel, the inside is clean while its outside<span class="x" onmousemove="('comment',' Lit., 'back'.');">⁶</span>

<br><br><big><strong>הדרן עלך אור לארבעה עשר</strong></big><br><br>

is unclean; you might say,Let us enact a preventive measure lest its outside touch the terumah. Therefore he informs us [otherwise].<span class="x" onmousemove="('comment',' Thus 'R. Eliezer concedes to R. Joshua' applies not to the second clause but to the first, where it is stated that if he can save a rebi'ith in purity he must do so. Thereupon we are told that even if the outside of the vessel in which it is to be saved is unclean, so that there is the slight possibility of the terumah falling thereon and becoming contaminated, yet R. Eliezer, who rules that in no circumstances is deliberate defilement permitted, admits that he may use this for saving the terumah. If unclean liquid falls on the outside of a vessel it contaminates the outside, but not the inside, since the uncleanness of a vessel through liquids is by Rabbinical law only.');">⁷</span>

מתני׳ <big><strong>כל</strong></big> שעה שמותר לאכול מאכיל לבהמה לחיה ולעופות ומוכר לנכרי ומותר בהנאתו עבר זמנו אסור בהנאתו ולא יסיק בו תנור וכירים ר' יהודה אומר אין ביעור חמץ אלא שריפה וחכמים אומרים אף מפרר וזורה לרוח או מטיל לים:

<big><b>MISHNAH: </b></big>THE WHOLE TIME THAT ONE IS PERMITTED TO EAT [LEAVEN], ONE MAY FEED IT TO CATTLE, BEASTS,<span class="x" onmousemove="('comment',' Behemah refers to domesticated animals; hayyah to wild or semi-wild animals.');">⁸</span> AND BIRDS, AND HE MAY SELL IT TO A GENTILE, AND BENEFIT THEREOF IS PERMITTED.

<big><strong>גמ׳</strong></big> כל שעה שמותר לאכול מאכיל הא כל שעה שאינו מותר לאכול אינו מאכיל לימא מתני' דלא כר' יהודה דאי ר' יהודה הא איכא חמש דאינו אוכל ומאכיל דתנן ר' מאיר אומר אוכלין כל חמש ושורפין בתחלת שש רבי יהודה אומר אוכלין כל ארבע ותולין כל חמש ושורפין בתחלת שש

WHEN ITS PERIOD HAS PASSED, BENEFIT THEREOF IS FORBIDDEN, AND HE MAY NOT FIRE AN OVEN OR A POT RANGE WITH IT. R'JUDAH SAID: THERE IS NO REMOVAL OF LEAVEN SAVE BY BURNING; BUT THE SAGES MAINTAIN: HE ALSO<span class="x" onmousemove="('comment',' 'Also' is absent in Alfasi and Asheri.');">⁹</span>

ואלא מאי ר' מאיר היא האי כל שעה שמותר לאכול מאכיל כל שעה שאוכל מאכיל מיבעי ליה

CRUMBLES AND THROWS IT TO THE WIND OR CASTS IT INTO THE SEA. <big><b>GEMARA: </b></big>THE WHOLE TIME THAT ONE IS PERMITTED TO EAT [LEAVEN] ONE MAY FEED etc. Hence the whole time that one is not permitted to eat it, he may not feed [cattle.

אמר רבה בר עולא מתניתין רבן גמליאל היא דתנן רבן גמליאל אומר חולין נאכלין כל ארבע תרומה כל חמש ושורפין בתחלת שש והכי קאמר כל שעה שמותר לאכול כהן בתרומה ישראל מאכיל חולין לבהמה לחיה ולעופות

etc. , therewith]: shall we sa that our Mishnah is not according to R'Judah; for if R'Judah, surely there is the fifth hour when he may not eat, yet he may feed. For we learned: R'Meir said: One may eat [leaven] the whole of the five [hours] and must burn [it] at the beginning of the sixth.

למה לי למיתנא בהמה למה לי למיתנא חיה צריכא דאי תנא בהמה דאי משיירא חזי לה אבל חיה דאי משיירא קמצנעא לה אימא לא

R'Judah said: One may eat the whole of the four [hours], keep it in suspense the whole of the fifth, and must burn it at the beginning of the sixth!<span class="x" onmousemove="('comment',' 'Keeping it in suspense' means that animals may be fed with it, but it may not be eaten.');">¹⁰</span> - What then?

ואי תנא חיה משום דאי משיירא מיהת מצנעא אבל בהמה זימנין דמשיירא ולא מסיק אדעתיה וקאי עליה בבל יראה ובבל ימצא אימא לא צריכא

It is R'Meir! [Then instead of] this [Phrase].' THE WHOLE TIME THAT ONE IS PERMITTED TO EAT, ONE MAY FEED,' THE WHOLE TIME THAT ONE eats, he MAY FEED is required?<span class="x" onmousemove="('comment',' The impersonal form used in the Mishnah implies that as long as one person may eat, another may feed his cattle.');">¹¹</span>

עופות ל"ל איידי דתנא בהמה וחיה תנא נמי עופות:

- Said Rabbah B''Ulla: Our Mishnah agrees with R'Gamaliel, For we learned: R'Gamaliel said: Hullin may be eaten the whole of the four [hours] and terumah the whole of the five, and we burn [them] at the beginning of the sixth. And this is what he [the Tanna] states: THE WHOLE TIME THAT IT IS PERMITTED to a priest to eat terumah, a [lay] Israelite MAY FEED HIS CATTLE, BEASTS AND BIRDS with HULLIN.

ומוכרו לנכרי: פשיטא לאפוקי מהאי תנא דתניא ב"ש אומרים לא ימכור אדם חמצו לנכרי אא"כ יודע בו שיכלה קודם פסח וב"ה אומרים כל שעה שמותר לאכול מותר למכור

For what purpose does he state, CATTLE and for what purpose does he state BEASTS? They are necessary: for if he stated CATTLE, [I might say.] that is because if they leave over it is fit for them;<span class="x" onmousemove="('comment',' Later; they leave it on the ground and eat it later.');">¹²</span> but [as for] BEASTS, which if they leave over hide it,<span class="x" onmousemove="('comment',' With the result that the leaven may remain in his possession during Passover.');">¹³</span> I would say [that it is] not [so]. While if he stated BEASTS, [ might say]. that is because if they leave over they at least hide it;<span class="x" onmousemove="('comment',' So that it is not seen.');">¹⁴</span> but as for cattle, sometimes they leave over and he [the owner] may not think about it,<span class="x" onmousemove="('comment',' To annul it before Passover, thinking it was already eaten.');">¹⁵</span> and so transgress<span class="x" onmousemove="('comment',' Lit., stands'.');">¹⁶</span> 'it shall not be seen and 'it shall not found' on its account, [and therefore] I might say [that it is] not [so]: thus they [both] are necessary. What i the purpose of BIRDS? - Because he states CATTLE and BEASTS, he also states BIRDS. AND HE MAY SELL IT TO A GENTILE. That is obvious?<span class="x" onmousemove="('comment',' Surely this is no worse than any other benefit.');">¹⁷</span> It is to reject [the view of] this Tanna. For was taught: Beth Shammai maintain: A man must not sell his leaven to a Gentile, unless he knows thereof that it will be consumed before Passover; but Beth Hillel say: As long as he [the Jew] may eat it, he may sell it.