אִם יִרְצֶה הַשֵּׁם
Silent dough is judged by the process, not the look. Four mil only forward; yes for a gabel, a minyan, water before bread, and ibbud. Challah tamei on Yom Tov of Pesach: name after baking, cold water, or leave it. Ho’il sometimes permits and sometimes only obligates.
Pesachim 46b. Shiur of R’ Avigdor Miller, 10-17-25, second session.
Kashya → terutz in English. Terms of art keep the Gemara spelling.
Tosafos ד״ה תטיל בצונן and ד״ה ולתפלה are written into the places they belong.
The amud in brief
Dough with no simanim: if a twin already rose, this one is chametz; if not, eighteen minutes unworked (mil from Migdal Nunaya to Tverya).
Four milin ahead — gabel, minyan, water for bread, and ibbud of a soft hide. Behind him, not even one mil, except less than a mil. Tosafos: li-tefillah is a minyan, not a wash before Shemoneh Esreh.
Challah tamei on Yom Tov of Pesach cannot be burned today and cannot sit raw. R. Eliezer: name it only after baking. Ben Beseira: cold water. R. Yehoshua: leave it — bal yera’eh is on your chametz. Tosafos (Riva / Ri) on why terumah tamei is not burned on Yom Tov.
Then ho’il: annulment, the unnamed batch, lechem hapanim, baking for a weekday, and a behemah mesukenet. Which “since” we say, and which we will not.
I. Batzek ha-cheresh
Kashya. Dough that gives no sign. It does not turn silvery white. No cracks. Is it chametz?
Terutz. אִם יֵשׁ כַּיּוֹצֵא בּוֹ שֶׁהֶחְמִיץ — הֲרֵי זֶה אָסוּר im yesh kayotze bo she-hechmitz — harei zeh assur. Another dough mixed at the same time already became chametz. This one went through the same process. We treat it as chametz even with no simanim.
Kashya. There is no twin. How do we judge?
Terutz. R. Avahu from R. Shimon b. Lakish: כְּדֵי שֶׁיֵּלֵךְ אָדָם מִמִּגְדַּל נוּנַיָּא לִטְבֶרְיָא — מִיל kedei she-yelech adam mi-Migdal Nunaya li-Tverya — mil. Eighteen minutes left unworked. That is chametz.
As long as the dough is rolled, beaten, or worked, it does not become chametz. The clock starts when it sits.
Kashya. Why name the two towns? Say a mil.
Terutz. This teaches what a mil is. That walk is the measure.
Sevara. We judge the silent dough by the process, not by the look of this lump.
II. Four milin
R. Avahu from R. Shimon b. Lakish: לְגַבָּל וְלִתְפִלָּה וְלִנְטִילַת יָדַיִם — אַרְבָּעָה מִילִין le-gabel ve-li-tefillah ve-li-netilas yadayim — arba’ah milin.
Miller reads Tosafos.
Kashya. A man is on the road. He meant to stop here for the night and bake. Ahead, in the direction he is already going, there is a גַבָּל gabel who kneads b’taharah. Must he keep walking?
Terutz. Four mil. He should not stop here. He lodges where the gabel is.
It is not assur to eat food that is tamei. Taharah is still better. The challah of a tahor dough can be given to a kohen and the kohen eats it. The challah of a tamei dough must be burned.
Tefillah. No minyan here. A minyan is up the road. Walk four mil and camp there.
Netilas yadayim. He wants to eat bread. No water here. Water is four mil ahead in the same direction. Keep going. Wash there. Eat there.
Rav Nachman bar Yitzchak: אַיְיוּ אַמְרַהּ, וְאַרְבְּעָה אֲמַר בַּהּ Aivu amrah, ve-arba’ah amar bah. Not R. Avahu. Four cases, not three. The fourth is עִבּוּד ibbud.
III. Tosafos ד״ה וְלִתְפִלָּה
Rashi: li-tefillah is a minyan.
The Aruch: li-tefillah is water to wash the hands before Shemoneh Esreh.
Tosafos: נִרְאֶה כְּפֵירוּשׁ הַקֻּנְטְרֵס וְלֹא כֶּעָרוּךְ nir’eh ke-feirush ha-kuntres ve-lo ke-Aruch.
Kashya on the Aruch. Split the day in two.
If it is already עִידָּנָא דִּצְלוֹתָא iddana di-tzlota (the time of tefillah). Berachos 15a: Rav Chisda cursed the one who goes looking for water at the time of tefillah. The verse is אֶרְחַץ בְּנִקָּיוֹן כַּפָּי erchatz be-nikayon kappai. You do not push off tefillah to walk four mil for a wash.
If it is not yet the time of tefillah. מַאי אִירְיָא אַרְבָּעָה מִילִין — אֲפִילּוּ טוּבָא נַמִּי mai irya arba’ah milin — afilu tuva nami. Why four mil? Keep walking. Find water. Then pray.
Sevara. The Aruch cannot stand in either half of the day. At the time of tefillah, water is not worth the delay. Before the time of tefillah, four mil is the wrong number. So li-tefillah is a minyan. The wash that gets four mil is netilas yadayim before bread.
IV. Ibbud
A tough hide, once the flesh is off, is already treated as leather. Not food. No tumas ochlin.
A delicate hide still has a thin layer of meat. It is still meat. It still receives tumah like meat — until it is tanned.
Kashya. Walking with the hide wrapped on the feet — is that tanning?
Terutz. כְּדֵי עֲבוֹדָה kedei avodah. Rough treatment for that length of time hardens it. After that it is leather. Not meat. Not tamei as food.
Kashya. How long is kedei avodah?
Terutz. R. Yannai: the walk of four mil.
Human skin: even if you tan it, it remains tamei.
V. Only forward
R. Yosi b. Chanina: לֹא שָׁנוּ אֶלָּא לְפָנָיו, אֲבָל לְאַחֲרָיו — אֲפִילּוּ מִיל אֵינוֹ חוֹזֵר lo shanu ela lefanav, aval le-acharav — afilu mil eino chozer.
Four mil only in the direction he is already going. If he would have to turn around, he does not go back even one mil. He would lose time from the journey.
Rav Acha: מִיל הוּא דְּאֵינוֹ חוֹזֵר, הָא פָּחוֹת מִמִּיל — חוֹזֵר mil hu de-eino chozer, ha pachos mi-mil — chozer. Less than a mil behind him, he does turn around. For the gabel, for a minyan, for water.
VI. Challah tamei on Yom Tov of Pesach
The dough is tamei. The challah taken from it is tamei. A kohen cannot eat it. It must be burned.
Kashya. On Yom Tov you may only do מְלֶאכֶת אֹכֶל נֶפֶשׁ melechet ochel nefesh. Burning terumah tamei is a mitzvah of destruction, not a meal. You cannot burn it today.
On Pesach you cannot leave raw dough until after Yom Tov. It becomes chametz in the house.
You cannot bake it as challah. You will not eat that loaf.
If the dough were tahor, there would be no knot. You may bake on Yom Tov for a kohen. You may bake for a neighbor. Tumah is what ties it. Even the kohen cannot eat challah tamei.
Three ways.
R. Eliezer: לֹא תִּקְרָא לָהּ שֵׁם עַד שֶׁתֵּאָפֶה lo tikra lah shem ad she-te’afeh. Do not give any piece the name challah until after it is baked. Bake the whole batch. After baking, take one loaf and call it challah. Baked dough will not rise. You can burn it after Yom Tov.
Sevara of R. Eliezer. Before any piece has the name, each loaf can still be eaten. Challah can be taken from a different loaf. Each loaf you put in the oven is fit for you to eat. Baking is ochel nefesh.
Ben Beseira: separate the challah now. Put it in cold water. Cold water holds the clock of chimutz.
He does not accept R. Eliezer’s sevara. One piece of this batch will certainly be challah, and that piece will be burned. You are baking a piece that will not be eaten. So separate first and use water.
R. Yehoshua: separate it and leave it. לֹא זֶה הוּא חָמֵץ שֶׁמֻּזְהָרִין עָלָיו בְּבַל יֵרָאֶה וּבְבַל יִמָּצֵא lo zeh hu chametz she-muzharin alav be-bal yera’eh u-ve-bal yimatzei. After it is challah it is not yours. Bal yera’eh is said on your chametz. If it rises, it rises.
Kashya. Burn the raw piece now, before it becomes chametz?
Terutz. That is a melachah that is not ochel nefesh. The mitzvah of burning kodshim tmei’im does not make a Yom Tov melachah.
VII. Tosafos ד״ה תַּטִּיל בְּצוֹנֵן
Kashya. Do R. Eliezer and R. Yehoshua argue with Ben Beseira — that cold water does not stop chimutz?
Terutz of the Ri. לֹא פְּלִיגִי אַבֶּן בְּתֵירָא, שֶׁלֹּא תּוֹעִיל הַטָּלָה לְצוֹנֵן lo peligei a-Ben Beseira, she-lo to’il hatalah le-tzonan. They do not say the water fails. They argue what to do first. They do not argue whether water works.
Rabbeinu Tam: הֵיכָא שֶׁאֵירַע שֶׁקָּרָא לָהּ שֵׁם — תַּטִּיל בְּצוֹנֵן heicha she-ira she-kara lah shem — tatil be-tzonan. The name challah was already given. R. Eliezer’s first way is gone. You cannot bake it. You cannot burn it today. If you do not hold like R. Yehoshua that you may leave it, put it in cold water.
Sevara. Water is agreed. It is the act that remains after a name was already given. It is not R. Eliezer’s first move, and it is not R. Yehoshua’s sevara that the piece is not yours.
VIII. Tosafos ד״ה לֹא תִּקְרָא לָהּ שֵׁם עַד שֶׁתֵּאָפֶה
R. Eliezer: do not give it the name challah until it is baked.
Kashya. Why not name it now?
Terutz. If he names it now he cannot bake it (he will not eat it) and he cannot burn it. אֵין שׂוֹרְפִין קָדָשִׁים בְּיוֹם טוֹב ein sorfin kodshim be-Yom Tov, learned in Bameh Madlikin (Shabbos 24b).
Same reason the mishnah there says אֵין מַדְלִיקִין בְּשֶׁמֶן שְׂרֵיפָה בְּיוֹם טוֹב ein madlikin be-shemen sereifah be-Yom Tov. Shemen sereifah is terumah tamei oil.
Kashya of Tosafos. Pesul kodesh you cannot burn on Yom Tov. That is clear. You may have no benefit from it while it burns.
Terumah tamei you may benefit from while it burns. Why not burn it on Yom Tov the way you burn chulin oil for your own use?
וְכִי מִפְּנֵי שֶׁמִּצְוָה לִשְׂרֹף, מִגָּרַע גָּרַע? ve-chi mipnei she-mitzvah lisrof, migara gara? Because there is a mitzvah to burn it, it becomes worse?
Riva
Chulin oil: you may light it for benefit the same way you may eat it. Burning is one permitted use.
Terumah tamei: every other hana’ah is assur. So the burning is not for hana’ah. It is לְשֵׁם מִצְוַת שְׂרֵיפָה le-shem mitzvat sereifah. The Torah did not mind if he has benefit at the moment of burning.
Therefore it does not override Yom Tov. It is like other burnings of kodshim.
Compare nedarim u-nedavot. One view: they do not come on Yom Tov (Beitzah 19a). People eat that meat. Still the ikar is gavoha. The kohanim eat from שֻׁלְחַן גָּבוֹהַּ shulchan gavoah. You may not shecht them on Yom Tov.
The other view: they do come on Yom Tov. That view holds the ikar of the shechitah is human need.
Even that view will not burn terumah tamei on Yom Tov. All other hana’ah is assur. That shows the burning is not le-shem hana’ah. It is לְשֵׁם מִצְוַת בִּעוּר le-shem mitzvat biur.
Sevara of the Riva. The mitzvah to burn it is why the act is not a meal. Heat is allowed. Heat is not the purpose.
Ri
You cannot say meshulchan gavoah here. This is terumah tamei used as fuel, not a korban. Mid-oraita you may burn it on Yom Tov לְצוֹרֶךְ אֹכֶל נֶפֶשׁ le-tzorech ochel nefesh — under a pot, to cook.
שֶׁלֹּא לְצוֹרֶךְ she-lo le-tzorech — burning it with no cooking — is assur mid-oraita. That we learn from kodshim: you do not burn them on Yom Tov.
The Rabbanan then gazru: even le-tzorech, because of she-lo le-tzorech. So you may not light shemen sereifah on Yom Tov even to cook, and you may not burn this challah tamei under a pot.
Sevara of the Ri. Mid-oraita a fire that cooks is a meal. The gezeirah is what stops the named challah from being burned today. That is why R. Eliezer will not give it the name until after it is baked.
IX. Not tovat hana’ah — ho’il
Kashya. Do R. Eliezer and R. Yehoshua argue whether טוֹבַת הֲנָאָה tovat hana’ah is mamon?
Tovat hana’ah is the right to choose which kohen receives the challah. The dough itself is not yours. You only choose the kohen.
Terutz. No. דְּכוּלֵּי עָלְמָא טוֹבַת הֲנָאָה אֵינָהּ מָמוֹן de-kulei alma tovat hana’ah einah mamon. Everyone holds that right is not ownership.
They argue הוֹאִיל ho’il.
R. Eliezer: אָמְרִינַן הוֹאִיל וְאִי בָּעֵי מַתְשֵׁיל עֲלַהּ — מָמוֹנֵיהּ הוּא amrinan ho’il ve-i ba’i matshil alah — mamoneih hu. Challah and terumah are like a vow. He can go to a chacham and annul the designation. Then the piece is tevel again. Tevel is his. Even though he did not annul, that possibility makes the piece like his property now. If it becomes chametz, he is over on bal yera’eh.
R. Yehoshua: לָא אָמְרִינַן הוֹאִיל la amrinan ho’il. He did not annul. Right now it is not his. Bal yera’eh does not sit on it.
Sevara. R. Eliezer counts a change he could still make. R. Yehoshua counts only the piece as it stands.
X. Ein omrim ho’il lekulah, then two kinds
Kashya. If R. Eliezer holds ho’il he could annul, let him give it the name challah now and bake it. Ho’il he could annul, it is like his loaf. Baking his loaf is ochel nefesh.
Terutz. אֵין אוֹמְרִים הוֹאִיל לְקוּלָא ein omrim ho’il lekulah. We use that ho’il to say he is over if the piece rises. We do not use it to permit baking a named piece. There is another way: do not name it until it is baked.
Kashya. Then why may R. Eliezer bake the unnamed batch at all? One of those loaves will be challah.
Terutz. Each loaf, as he puts it in the oven: this loaf is fit for me to eat. Challah can come from a different loaf. Baking is mutar so long as no piece has the name.
Kashya. That is also ho’il lekulah. Use Ben Beseira’s cold water and do not lean on ho’il.
First terutz. We refuse ho’il lekulah only when the other way is a way you can rely on. Cold water is not. The woman may not watch it. The water may warm. The piece may still become chametz.
Second terutz. Two kinds of ho’il.
Ho’il he will go to a chacham after he named challah and annul: not how a person acts. We will not use that ho’il to let him bake a named piece.
Ho’il this loaf will be eaten and challah will come from another loaf: ordinary. That is how a batch is used. We say that ho’il even lekulah.
Sevara. A possibility that is not likely does not permit a melachah. A possibility that is already the way the batch works does.
XI. Lechem hapanim
Kashya. You may not bake the לֶחֶם הַפָּנִים lechem hapanim on Yom Tov. Yom Tov work is לָכֶם lachem — for yourselves — not for gavoha.
Ho’il he could redeem them and they would be chulin. Then he would be baking for himself.
You might think: once they go into the תַּנּוּר tannur, the oven makes them kodesh, and kodesh cannot be redeemed.
Terutz. The oven does not make them kodesh. The Torah’s designation does.
Proof: if they were kodesh at the time of baking, leftover overnight would be פּוֹסֵל בְּלִינָה posel belinah. They are baked before Shabbos / before Yom Tov and they remain fit. So at the time of baking nothing in them is kodesh yet. He could still redeem.
Kashya. So he can redeem. Why not bake on Yom Tov?
Terutz. Redeeming hekdesh so that the loaves become his lunch is not a likely act. We do not say that ho’il. Same as going to a chacham to annul challah.
XII. Baking on Yom Tov for a weekday
הָאוֹפֶה מִיּוֹם טוֹב לְחוֹל ha-ofeh mi-Yom Tov le-chol.
Rav Chisda: לוֹקֶה lokeh. We do not say ho’il guests may come and eat it today.
Rabbah: he is not flogged. הוֹאִיל וּמִקַּלְעִי לֵיהּ אוֹרְחִים חֲזֵי לֵיהּ ho’il u-mikla’ei leih orchim chazei leih.
The case is a man who already finished today’s meals. He has no guests. He is baking for after Yom Tov.
Kashya of Rabbah on Rav Chisda. You do not say ho’il. How do we bake on Yom Tov for Shabbos, with עֵרוּבֵי תַּבְשִׁילִין eruvei tavshilin?
Terutz of Rav Chisda. Because of the eruv.
Kashya. A d’rabbanan cannot lift a Torah-lash.
Terutz of Rav Chisda. Mid-oraita, צָרְכֵי שַׁבָּת נַעֲשִׂים בְּיוֹם טוֹב tzorchei Shabbos na’asim be-Yom Tov. The Rabbanan forbade baking Yom Tov-for-Shabbos lest people bake Yom Tov-for-a-weekday. They required an eruv tavshilin as a heker, so the case looks different and people will not copy it onto a weekday.
Rabbah does not need that map. For him ho’il orchim already means the extra bread is fit for today. The eruv is a separate rabbinic rule on top.
Sevara. Rav Chisda will not treat guests who are not in the house as today’s meal. He will treat Shabbos as something Yom Tov may feed mid-oraita. Those are two different uses of “since.”
XIII. An animal about to die
A בְּהֵמָה מְסֻכֶּנֶת behemah mesukenet. If it dies unslaughtered, the meat is lost.
The beraisa: you may shecht only if there is still time to eat a kezayis roasted — the fastest fire — before night. Even if he already ate. Even if he does not want the meat. יָכוֹל לֶאֱכֹל yachol le’echol is enough.
Kashya of Rabbah on Rav Chisda. I say ho’il he could eat. You do not say ho’il. He does not need this meat. Why may he shecht?
First try: מִשּׁוּם הֶפְסֵד מָמוֹן mishum hefsed mamon.
That cannot stand. Loss of money does not lift a Torah-issur.
Correct terutz of Rav Chisda. Not ho’il. Because of the loss, this man will eat a kezayis. He decides to eat it. That kezayis is a meal happening today. You cannot eat a kezayis without shechting the animal. So you may shecht the whole animal for that kezayis.
Sevara. Ho’il is “he could eat if guests came.” Here he will eat. That is ochel nefesh.
Table
| Din | Tzad | Rayah | Chal | Pivot |
|---|---|---|---|---|
| Silent dough, twin cracked | same mixing-time | mishnah | chametz | process, not appearance |
| Silent dough, no twin | sat a mil unworked | R. Shimon b. Lakish | chametz | working the dough holds the clock |
| Gabel / minyan / water ahead | already walking that way | four milin | he keeps going | not because tamei food is assur |
| Same things behind him | would lose the journey | R. Yosi b. Chanina | not even one mil back | less than a mil he does turn |
| Soft hide walked four mil | treatment equals tanning | ibbud | no longer meat | human skin never leaves |
| Tefillah of the four milin | minyan up the road | Tosafos ד״ה ולתפלה | walk four mil | not water for Shemoneh Esreh |
| Name challah after baking | no loaf is challah yet | R. Eliezer | baking is ochel nefesh | each loaf might be the one he eats |
| Named challah in cold water | holds the clock | Ben Beseira; Tosafos ד״ה תטיל בצונן | does not rise | agreed; first move only for Ben Beseira |
| Named challah left raw | not his dough | R. Yehoshua | bal yera’eh does not sit on it | tovat hana’ah is not the fight |
| Burn terumah tamei on Yom Tov | ikar is biur | Tosafos / Riva | not ochel nefesh | flame is a result |
| Same burning, Ri | mid-oraita le-tzorech ochel nefesh | Tosafos ד״ה לא תקרא | gezeirah because of she-lo le-tzorech | she-lo le-tzorech is d’oraita from kodshim |
| Ho’il he could annul | he did not annul | R. Eliezer | the piece is still his for bal yera’eh | not used lekulah |
| Ho’il this loaf may not be challah | how a batch works | R. Eliezer’s baking | permitted to bake the batch | ordinary ho’il |
| Lechem hapanim on Yom Tov | oven does not make kodesh | no linah | still cannot bake | redeeming hekdesh is not likely |
| Bake Yom Tov for a weekday | guests are not here | Rav Chisda | lokeh | no ho’il orchim |
| Same baking | guests might come | Rabbah | no malkus | ho’il orchim |
| Bake Yom Tov for Shabbos | mid-oraita one holiness | Rav Chisda | eruv is a heker | not the same “since” as guests |
| Animal about to die | he will eat a kezayis | Rav Chisda | shecht the whole animal | a meal, not ho’il |
Sevarot
-
We judge silent dough by the process, not by the look of this lump. Working the dough holds the clock.
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Four mil is only forward. Li-tefillah is a minyan. The Aruch’s wash cannot stand at the time of tefillah and cannot stand before it.
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Tumah is why the challah cannot be baked, burned, or left raw. Tahor challah you would bake for the kohen.
-
R. Eliezer, R. Yehoshua, and Ben Beseira do not argue whether cold water works. They argue what to do first. After a name was already given, Rabbeinu Tam uses the water.
-
Riva: the mitzvah to burn it is why the act is not a meal. Ri: mid-oraita a fire that cooks is a meal; the Rabbanan stop le-tzorech because of she-lo le-tzorech.
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Picking a kohen is not owning the dough. The machlokes is ho’il.
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A possibility that is not likely does not permit a melachah. A possibility that is already the way the batch works does.
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Guests who are not in the house are not today’s meal. Shabbos tomorrow is mid-oraita a different “since.” The eruv is a heker.
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A kezayis he will eat to save the animal is a meal. Loss of money does not lift a Torah-issur. Ho’il is “he could eat.” Here he will eat.
Terms of art
- בָּצֵק הַחֵרֵשׁ batzek ha-cheresh (silent dough; no simanim of chimutz)
- מִגְדַּל נוּנַיָּא / טְבֶרְיָא / מִיל Migdal Nunaya / Tverya / mil (that walk — eighteen minutes)
- גַבָּל gabel (a kneader who works b’taharah)
- אַרְבָּעָה מִילִין arba’ah milin (four mil)
- עִבּוּד / כְּדֵי עֲבוֹדָה ibbud / kedei avodah (tanning / enough treatment to count as tanning)
- לְפָנָיו / לְאַחֲרָיו lefanav / le-acharav (ahead of him / behind him)
- חַלָּה טְמֵאָה challah tamei (challah from tamei dough; a kohen cannot eat it)
- מְלֶאכֶת אֹכֶל נֶפֶשׁ melechet ochel nefesh (Festival work that is itself food for today)
- לֹא תִּקְרָא לָהּ שֵׁם עַד שֶׁתֵּאָפֶה lo tikra lah shem ad she-te’afeh (do not name it challah until it is baked)
- תַּטִּיל בְּצוֹנֵן tatil be-tzonan (put it in cold water)
- בַּל יֵרָאֶה / בַּל יִמָּצֵא bal yera’eh / bal yimatzei (shall not be seen / shall not be found)
- שֶׁמֶן שְׂרֵיפָה shemen sereifah (terumah tamei oil burned as fuel)
- פְּסוּלֵי קָדָשִׁים pesulei kodshim (disqualified kodshim; no benefit at all)
- שֻׁלְחַן גָּבוֹהַּ shulchan gavoah (the table of Heaven)
- נְדָרִים וּנְדָבוֹת nedarim u-nedavot (vowed and free-will offerings)
- טוֹבַת הֲנָאָה tovat hana’ah (the right to choose which kohen receives it)
- הוֹאִיל ho’il (since — we treat a possible other case as already here)
- מַתְשֵׁיל עֲלַהּ matshil alah (he asks a chacham to annul the designation)
- אֵין אוֹמְרִים הוֹאִיל לְקוּלָא ein omrim ho’il lekulah (we do not say ho’il toward a leniency)
- לֶחֶם הַפָּנִים / תַּנּוּר / לִינָה lechem hapanim / tannur / linah (the show-bread / the oven / leftover overnight)
- עֵרוּבֵי תַּבְשִׁילִין eruvei tavshilin (a cooked portion set aside before Yom Tov so one may cook Yom Tov-for-Shabbos)
- צָרְכֵי שַׁבָּת נַעֲשִׂים בְּיוֹם טוֹב tzorchei Shabbos na’asim be-Yom Tov (needs of Shabbos may be done on Yom Tov — mid-oraita according to Rav Chisda)
- בְּהֵמָה מְסֻכֶּנֶת behemah mesukenet (an animal in danger of dying)
- הֶפְסֵד מָמוֹן hefsed mamon (loss of money)
- אֶרְחַץ בְּנִקָּיוֹן כַּפָּי erchatz be-nikayon kappai (I will wash my hands in cleanliness)
No kal va-chomer, binyan av, gezeira shava, heqqesh, kelal u-frat, or davar ha-lamed me-inyano is invoked on this amud by the sugya, by R’ Miller, or by these two Tosafos in the line walked here. Ho’il is a sevara of “since,” not one of those middos.
Open kashya
Which ho’il do we say? Guests who are not in the house. A chacham who might annul. A loaf that might not be the challah. Redeeming Temple bread. Shabbos that is the next day. A kezayis he will eat to save the animal. The amud uses some of these and will not use others. The line between a likely case and an unlikely case is not drawn in one sentence.
For the line between "already how this works" and "only a sentence," see On Ho'il.
From 46a: which of the three pictures of chatzitzah on the areivah is the mishnah? The crumb Pesach would leave that a person would still mind. Those were not reopened.
From 45b: half a kezayis downstairs and half upstairs. Sweeping is not a trough.
From 44a: a nikar piece and bitul. Moldy bread a dog will not eat is a third bitul. Still not set next to each other.
Tosafos on Nazir 37b was not reopened.
Pesachim 46b. R’ Avigdor Miller, 10-17-25. Tosafos ד״ה תטיל בצונן and ד״ה ולתפלה.