this halakha in the name of Rav Yosef with the following formulation: Everyone agrees that one may not redeem consecrated items in order to feed them to dogs. And here, they disagree with regard to the question of whether an item that can cause a financial loss is considered to be of monetary value. The Sages disagree about the status of an object that does not have any present value but if lost or destroyed will cause the owner financial loss. In other words, they disagree as to whether such an item is considered to have inherent value. This dispute can be applied to our discussion of the opinion of Rabbi Shimon, who states that one is permitted to eat leavened bread after Passover even if it was owned by a Jew.

The Gemara explains: The one who said that he misused consecrated property by using consecrated leavened bread during Passover holds that an item that can cause a financial loss is considered to be of monetary value. Although the leavened bread is currently worthless, it can be eaten after Passover and will have some value at that time. It is therefore considered to have monetary value now, such that one who uses it is guilty of misuse of consecrated items. And the one who said that he did not misuse consecrated property holds that an item that can cause a financial loss is not considered to be of monetary value. Therefore, since the leavened bread is currently worthless, one who uses it would not be guilty of misuse of consecrated property.

Rav Aḥa bar Ya’akov explains the issue as follows: Everyone agrees that an item that can cause a financial loss is considered to be of monetary value, and here they disagree with regard to the same point of dispute as Rabbi Yehuda and Rabbi Shimon. The opinion of the one who said that he did not misuse consecrated items is in accordance with the opinion of Rabbi Yehuda, who maintains that one may not derive benefit from leavened bread that was owned by a Jew during Passover. Thus, the consecrated leavened bread is worthless, since it will remain prohibited after Passover as well. And the one who said that he misused consecrated items is in accordance with the opinion of Rabbi Shimon, who maintains that one may derive benefit from leavened bread after the conclusion of Passover even if it was owned by a Jew during Passover. Therefore, the consecrated leavened bread is considered to be of monetary value, and one who uses it is guilty of misuse of consecrated items.

The Gemara raises a challenge: But isn’t it Rav Aḥa bar Ya’akov who said that Rabbi Yehuda derives the details of the prohibition against eating leaven from the details of the prohibition against seeing leaven? Just as it is permitted to see the leavened bread of a gentile or of God, so too, it is permitted to eat this type of leavened bread after Passover. Therefore, consecrated leavened bread would be permitted after Passover even according to the opinion of Rabbi Yehuda. Rather, it should be understood that Rav Aḥa bar Ya’akov retracted that explanation of Rabbi Yehuda’s opinion, and agrees with Rava, who explains that Rabbi Yehuda maintains that any leavened bread in existence during Passover is forbidden afterward.

Rav Ashi said that everyone agrees that one does not redeem consecrated property in order to feed it to dogs, and similarly, everyone agrees that an item that can cause a financial loss is not considered to be of monetary value. And here, in this baraita, they disagree with regard to the same point of dispute as do Rabbi Yosei HaGelili and the Rabbis. The opinion of the one who said that he misused consecrated items by eating the consecrated leavened bread is in accordance with the opinion of Rabbi Yosei HaGelili, who maintains that one may derive benefit from leavened bread that belongs to a Jew even during the seven days of Passover. Therefore, since the leavened bread has some value, one is guilty of misuse of consecrated items by using it. And the opinion of the one who said that he did not misuse consecrated items is in accordance with the opinion of the Rabbis, who maintain that one may not derive benefit from leavened bread during Passover, thus rendering the consecrated leavened bread worthless. Although it may have some value after Passover, an item that can cause a financial loss is not considered to be of monetary value, and therefore it is presently considered to be worthless.

Rav said: With regard to leavened bread that becomes mixed with permitted food, the following distinction applies. During its time of prohibition, i.e., during the seven days of Passover, leavened bread is forbidden whether it is mixed with its own type, for example, when leavened flour is mixed with matza flour or when unleavened matza is mixed with leavened matza, or it is mixed with another type of substance. Not during its time of prohibition, but rather after Passover, if it is mixed with its own type of substance, then it is prohibited. However, if it is mixed with another type of substance, then it is permitted.

The Gemara asks: With what are we dealing? If you say that there is enough leavened bread such that it gives flavor to the mixture, i.e., at least one part in sixty, then if it is not during its time and mixed with another type of substance, why is it permitted? Doesn’t it give flavor to the mixture, and, as one who eats this mixture will distinguish the forbidden flavor, the entire mixture is forbidden?

Rather, this case is dealing with any amount, a minimal quantity of leavened bread that has been mixed with a large quantity of matza. The halakha in this case is that leavened bread during its time of prohibition is forbidden, whether it is mixed with its own type of substance or with another type of substance. This statement of Rav conforms to his line of reasoning as follows: As it is Rav and Shmuel who both say: With regard to any foods forbidden by the Torah that become mixed with permitted foods, if the permitted food is of its own type, such that it is impossible to distinguish one from another, then even any amount of the prohibited substance renders the entire mixture prohibited. However, if the forbidden food was mixed with another type of substance, then the mixture becomes prohibited only when there is enough of the forbidden item to give flavor to the mixture.

Rav rendered an additional decree prohibiting leavened bread during its time of prohibition, when that leavened bread is mixed with another type of food even when only a small bit of it is mixed in, due to the prohibition against consuming a comparable mixture with its own type of substance. Owing to the severity of the prohibition against consuming leavened bread during Passover, Rav thought it necessary to render this additional decree. Rav’s statement that leavened bread is forbidden not during its time, when it is mixed with its own type of substance, is in accordance with the opinion of Rabbi Yehuda, who says that according to the Torah, leavened bread is forbidden even after Passover, and thus even a mixture of it is prohibited.

But if it is mixed with another type of substance it is permitted, because there is no need to go so far as to render a decree with regard to a mixture with another type of substance not during its time, due to the prohibition of a mixture with the same type of substance. Rav maintains that when any prohibited item falls into a mixture of a different type of substance, it is nullified, unless it gives flavor to the new mixture. Therefore, the same principle should apply to leavened bread after Passover, and a small amount should be nullified once the more serious prohibition no longer applies to it.

In contrast, Shmuel said that if leavened bread becomes mixed with permitted food during its time of prohibition, then the following distinction applies: If it becomes mixed with its own type of food it is forbidden, but if it becomes mixed with another type of food it is permitted. If it becomes mixed together not during its time of prohibition, but after Passover, then regardless of whether it becomes mixed with its own type or with another type of substance, it is permitted. With regard to the statement that leavened bread mixed with the same type of substance during its time of prohibition is forbidden, Shmuel conforms to his line of reasoning below: As it is Rav and Shmuel who both say: With regard to any foods prohibited by the Torah that become mixed with permitted foods, if the permitted food is of its own type, such that it is impossible to distinguish one from another, then even any amount of the prohibited substance renders the entire mixture prohibited. However, if the prohibited food is mixed with another type of substance, then the mixture becomes prohibited only when there is enough of the forbidden item to give flavor to the mixture.

And Shmuel did not render a decree prohibiting a mixture with another type of substance, due to the prohibition against consuming a mixture with its same type. However, not during its time, but rather after Passover, the mixture is permitted, regardless of whether it was mixed with its own type or with another type. And this statement is in accordance with the opinion of Rabbi Shimon, who states that after Passover one may derive benefit from leavened bread that was owned by a Jew during Passover.

And Rabbi Yoḥanan said: With regard to leavened bread that falls into a mixture during its time of prohibition, whether it is mixed with its own type of substance or another type of substance, it becomes prohibited only when there is enough of the forbidden item to give flavor to the mixture. However, not during its time of prohibition, but rather after Passover, it is always permitted, regardless of whether it falls into a mixture of its own type of substance or whether it falls into a mixture of another type of substance.

The Gemara explains this position: With regard to the statement that leavened bread that falls into a mixture during its time of prohibition, whether with its own type of food or with another type of food, then it is prohibited only when it gives flavor to the mixture, Rabbi Yoḥanan conforms to his line of reasoning below. As it is Rabbi Yoḥanan and Reish Lakish who both say: With regard to any foods forbidden by the Torah that fall into a mixture, whether of its own type of food or another type of food, the mixture is prohibited when there is enough of the forbidden item to give flavor to the mixture. If less than this amount falls into the mixture, it is nullified by the large majority of permitted food. Rabbi Yoḥanan’s statement that not during its time of prohibition, but rather after Passover, it is permitted, regardless of whether it falls into a mixture of its own type of food or into a mixture of another type of food, is in accordance with the opinion of Rabbi Shimon, who maintains that leavened bread owned by a Jew during Passover is not prohibited afterward.