Pesachim

this discussion in R. Joseph's name in the following version: All agree that one may not redeem sacred food in order to feed it to dogs, but here they differ in this, viz., whether that which has indirect monetary value1 is as money. He who says [that] he commits trespass holds, That which has indirect monetary value is as money; while he who maintains [that] he does not commit trespass holds, That which has indirect monetary value is not as money.2 R. Aha b. Jacob said: All agree that that which has indirect monetary value is as money, but here they differ in the controversy of R. Judah and R. Simeon. He who says [that] he is not liable for trespass holds as R. Judah;3 while he who rules [that] he is liable for trespass even if he is not actually executed. E.g.. if he sets fire to another man's property on the Sabbath, since his violation of the Sabbath involves death, he is not liable for the damage. Now R. Nehunia b. ha-Kanah holds that it is the same if his act involves kareth instead of death: e.g., if he sets fire to another man's property on the Day of Atonement, the violation of which is punishable by kareth. — Thus in the present case he need not indemnify hekdesh for the leaven, in view of the kareth involved, and where that is so, there is no trespass-offering. agrees with R. Simeon.4 But it was R. Aha b. Jacob himself who said that R. Judah learns se'or of ‘eating’ from se'or of ‘seeing’?5 — Hence R. Aha b. Jacob retracted from that [statement]. R. Ashi said: All hold that we may not redeem [etc.], and that which has indirect monetary value is not as money. But here they differ in the controversy of R. Jose the Galilean and the Rabbis. He who rules [that] he is liable to trespass holds as R. Jose;6 while he who rules [that] he is not liable for trespass agrees with the Rabbis. Rab said: Leaven, in its time,7 whether [mixed] with its own kind or with a different8 kind, is forbidden; when not in its time, [if mixed] with its own kind, it is forbidden; [if with] a different kind, it is permitted. What are we discussing: Shall we say, where it imparts [its] taste [to the mixture], then [how state] when not in its time, if [mixed] with a different kind it is permitted? Surely it imparts taste!9 — Rather it refers to a minute quantity [of leaven]:10 ‘leaven in its time, whether [mixed] with its own kind or with a different kind, is forbidden’, Rab being consistent with his view. For Rab and Samuel both said: All forbidden things of the Torah, [if mixed] with their own kind, [render forbidden the mixture even] when there is a minute quantity; [if] with a different kind, [only] when [the forbidden element] imparts its taste. Now Rab forbade leaven in its time [when mixed] with a different kind on account of [a mixture with] its own kind. When not in its period [and mixed] with its own kind, it [the mixture] is forbidden in accordance with R. Judah: but [when leaven has no monetary value at all; nor has it any indirect monetary value, since it cannot be redeemed to feed it to dogs by selling it to a non-Jew for the purpose. mixed] with a different kind it is permitted, because [to forbid it] when not in its time and [mixed] with a different kind on account of [a mixture] with its own kind, — to that extent we do not enact a preventive measure.11 Samuel said: Leaven, in its time, [if mixed] with its own kind, is forbidden; if with a different kind, it is permitted. When not in its time, whether [mixed] with its own kind or with a different kind, it is permitted. ‘Leaven, in its time, [if mixed] with its own kind, is forbidden.’ Samuel is consistent with his view. For Rab and Samuel both said: All prohibited things of the Torah, [if mixed] with their own kind, [render forbidden the mixture even] when there is a minute quantity; [if mixed] with a different kind, [only] when [the forbidden element] imparts [its] flavour. Now he does not forbid [leaven mixed] with a different kind on account of [a mixture with] its own kind. ‘When not in its time, whether [mixed] with its own kind or with a different kind, it is permitted,’ — in accordance with R. Simeon. While R. Johanan said: Leaven, in its time, whether [mixed] with its own kind or with a different kind, is forbidden when it imparts [its] taste; when not in its time, whether [mixed] with its own kind or with a different kind, it is permitted. ‘Leaven, in its time, whether [mixed] with its own kind or with a different kind, [is forbidden] when it imparts [its] taste.’ R. Johanan is consistent with his view. For R. Johanan and Resh Lakish both maintain: All forbidden things in the Torah, whether [mixed] with their own kind or with a different kind, [render forbidden the mixture only] when they impart [their] taste.’ ‘When not in its time, whether [mixed] with its own kind or with a different kind, it is permitted,’- in accordance with R. Simeon. it can be used after Passover, and they disagree as to whether this deferred value can be regarded as immediate value. the whole mixture is prohibited. otherwise be thought that another case, which is actually forbidden, is permitted too.